body and soul

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Mystical Insights into the Relationship between the

Body and the Soul

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Adapted by Rabbi Yehoishophot Oliver

ContentsPreface 2

The soul’s “garments” 4

Two types of garments 6

The union of body and soul7

The higher realms: G–d reveals Himself to us9

The lights and vessels of Atzilus12

A divine adornment 12

“Fixing” the soul 13

“Fixing” the divine 17

The term Sefirah 18

Beriah: The beginning of self-awareness18

Thought, speech, and action20

Beriah, Yetzirah, and Asiyah 21

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The Rebbe RashabBody and Soul

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The inaccuracy of the analogy22

The lesson 26

Summary table 29

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PrefaceThis essay is largely based on the beginning of the Rebbe Rashab’s Hagahos L’dibbur Ha’maschil Posach Eliyahu 5658, pp. 1-11, which is a commentary that the Rebbe Rashab wrote in the year 5658 (1897-1898) upon the discourse entitled Posach Eliyahu printed in the Alter Rebbe’s Torah Ohr. See Echad Haya Avraham,1 the biography of Reb Avrohom Parizh, for the story behind the release of this discourse.I wish to thank my father, Yirmiyahu Caspi, Shmuli Markel, and Monica Caplan for their helpful comments and corrections.

Yehoishophot Oliver

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Where is the essence?What is the essence, the very core, of the soul? As is typical in Chassidus, different sources give answers that appear contradictory, but the resolution is always simple: “es vent zich vu men ret”—it depends on one’s perspective.On a lighter note, a young Yeshivah student was once assigned a test in Chassidus. In answer to every single question he wrote “es vent zich vu men ret.” His teacher failed him. He approached his teacher and asked why he had failed: had he not answered every question correctly? “Es vent zich vu men ret!” his teacher replied.The Tanya2 defines the ten faculties of the soul, which can generally be divided into intellect and emotions, as the soul’s essence. Elsewhere,3 however, it is explained that the ten faculties, being limited entities, cannot possibly be at the soul’s essence, for the principle, “Every essence is unchanging”4 rules out this notion.

2 p. 32.3 Likkutei Torah, biur to lo sashbis melach, ch. 1. 4 See Maamarei Admur Ha’Emtzai, Shemos, Vol. 2, p. 474. Toras Chaim, Va’era, Vol. 1, 78b.

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To explain, intellect and emotions are subject to change. For instance, a child desires petty things because of his immature mind,5 whereas a mature adult has grown out of childish desires. Similarly, the Talmud says that the older Torah scholars grow, the more settled their minds become.6 Even during one day, the one person can at times have a lucid mind, and at other times, a foggy mind.In contrast, the soul’s essence never changes, and is not affected by events that occur to the body. The reason that the essence doesn’t change is that it doesn’t become vested in the body. Only an emanation from the soul’s essence becomes vested in the body, and thus affected by it. This emanation from the essence contains the soul’s faculties.Thus, the reason that the Tanya defines the ten faculties as essential is evident from context. That chapter of Tanya contrasts the ten soul faculties with thought, speech, and action, which are known as the soul’s “garments.” Compared to the garments, the faculties are considered essential. This concept will be further explained below.

5 Tanya ch. 9.6 Kinim 3:6.

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The soul’s “garments” 7

The garments are the means by which the soul expresses itself toward the world. Just as the choice and style of one’s garments reveals the soul’s personality and character to the outside world, so does one’s choice of thought, speech, and action reveal the soul’s hidden essence, albeit on a much deeper level.8 Relative to those three lower faculties, which are merely the external expression of the soul’s essence, the ten faculties are considered the “essential” inner soul as it is unto itself. However, in the absolute sense, they are not the essence. To explain, relative to the garments, intellect and emotions are considered the essence of the soul because they can be changed only with tremendous effort.In contrast, action, speech, and even thought can be easily changed. One can simply reject any unwanted thought that enters one’s mind by focusing on thoughts of Torah or prayer.9 The concept that thought is easily changed is 7 Much of the following section is based upon Sefer HaMa’amarim 5658, pp. 69-70.8 See Tanya ch. 4.9 See ibid. ch. 12.

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communicated by it being compared to a garment. Thought is a superficial aspect of the person that can be assumed and divested as one pleases just like a physical garment. Although an inappropriate thought can be dispelled in the short-term, preventing such thoughts from entering one’s mind altogether is immensely more difficult. The reason for this is that thoughts stem from emotions. To illustrate: when one desires a piece of chocolate, he instinctively begins to think about it. If he had not felt an emotional pull toward it, he would never have thought about it.10

Thus, to change the nature of the thoughts that enter one’s mind, one’s emotions must be changed. However, this goal can only truly be attained through Teshuvah, repentance, from the depth of one’s heart, and through the arduous task of lengthy meditation in prayer.11 This demonstrates how difficult it is to change the soul’s faculties.

Two types of garmentsBriefly, there are two types of garments:10 Cf. ibid. end ch. 20.11 Sefer HaMa’amarim 5658, p. 70.

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Separate garment: This is a garment that is separate from the person, such as regular clothes.

This makes it possible to remove one garment and wear another. It is possible to change clothing only because the clothing does not unite at all with the person. Of such garments it is written, “Like a garment you will change them, and they will pass away.”12 Thought, speech, and action fall into the category of separate garments, and this is the reason that they can be so easily changed.

When a physical garment is torn, the soul isn’t affected at all; similarly, the soul is not affected by the person’s thought, speech, and action.

Fused garment: This is a garment that is almost inextricably attached to its wearer.

It cannot be removed at will, and can be changed only with tremendous difficulty. Intellect and emotions fall into the category of fused garments, and this is the reason that they are so hard to change.

Another example of fused garments is the relationship of soul and body. Since the soul’s

12 Tehillim 102:27.Page | 8

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faculties fuse with the body’s limbs, when one of the body’s organs is harmed, the soul senses it without delay.

The union of body and soulTo explain, the body is said to be the garment of the soul.13 Although at first the soul exists independently from the body, once it has become vested in the body, it cannot be removed at will; it unites with the body totally, and is inseparable from it in all cases but death.14 Moreover, the soul unites with the body to the degree that one cannot differentiate between them and point out, “This is the body, and this is the soul.” For in every part of the body, the soul is found, and every part of the soul15 rests in the body. Likewise, we find that the term adam, man, refers specifically to the combination of soul and body. 13 Rabbi Chaim Vital, Sha’arei Kedushah 1:1.14 It should be noted that the soul, being spiritual, and the body, being physical, should not be able to unite. It is only the transcendent power of Sovev Kol Almin, G–d’s encompassing undifferentiated light for which such distinctions don’t exist, that can enable this union. See Torah Ohr, Bereshis 4a.15 I.e., the lower part of the soul that enters the body in the first place does not leave it unless the person dies. The root of the soul, however, never enters the body, but remains in the higher spiritual realms.

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Thus, the body is called the “flesh of adam”16 and the soul is called the “soul of adam”17—and only when the two are combined is the person called adam. This is similar to the verse, “Male and female He created them, and He called them ‘Adam.’”18 Once they had become a couple, Adam and Chava were called adam. Therefore the soul, the giver of life, is described as masculine like the male who provides the seed, while the body, the recipient of life, is described as feminine like the female who receives the seed.19

This union between the soul and body also manifests itself in the way that body and soul affect each other: The soul controls bodily movements, but is simultaneously affected by physical events that occur to the body. For example, when one accidentally knocks his finger, the soul feels it. Conversely, when the soul desires that a limb be moved, e.g., that the foot walk, the body obeys immediately, as soon as the person wills it, without any need for conscious thought.20 16 Shemos 30:32.17 Bereshis 9:5.18 ibid. 5:2.19 Sha’ar Erkei HaKinuyim, secs. zochor, nekeiva.20 Tanya ch. 23.

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The proof that no thought occurs is that if any thought would be necessary, there would be a delay between the will and the action, and we see that there is none. The underlying reason for this is the body’s unity with the soul, enabling the soul to instruct the body to behave as it wishes, as if it were the body.

The higher realms: G–d reveals Himself to us

Everything in our world, and particularly in the faculties of the soul,21 stems from the higher spiritual realms. Therefore, understanding the dynamics of the soul’s faculties enables us to understand the lofty realms. It is through these realms that G–d manifests Himself to man. Thus, this knowledge also enables us to fulfil our obligation to know G–d.22 Of this it is written, “From my flesh I will see G–d.”23

Thus, the difference between these two types of garments is one of many analogies from our world that Chassidus uses to shed light on the higher spiritual realms.

21 See Tanya beg. ch. 3.22 Mishneh Torah, Laws of the Foundations of the Torah, 1:1.23 Iyov 19:26.

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To preface, although G–d in His Essence is simple and indivisible, He chooses to manifest Himself to us via a complex hierarchy of spiritual levels. It is one of the main goals of the Kabbalah and of the Chabad school of Chassidus to explain this hierarchy in a logical and thorough manner, enabling those who delve into this wisdom to fulfil the obligation to know G–d.Generally speaking, the first level of divine manifestation for the purpose of this essay is the Ohr Ein Sof, G–d’s totally infinite, transcendent light. This level is generally identified with the transcendent Sefirah of Kesser.24

Below this lie four spiritual realms that the kabbalists call worlds. Altogether, these four realms are known as Seder Hishtalshelus, the orderly chain of the worlds.24 Now, often this level is referred to in Chassidus as G–d’s Essence (In the Hebrew, “Atzmus Ohr Ein Sof,” or even “Atzmus.”) this does not mean to say that it is G–d’s Essence in the absolute sense. Rather, it is only a light that emerges from G–d’s very Essence. What this it means that from the perspective of Atzilus, the Ohr Ein Sof is like G–d’s Essence, for G–d’s light can be divided into two aspects: the essence and the manifestation. The Ohr Ein Sof is the essence of the light, while the emanation that descends into the lower realms is the manifestation of that essence. ( Sefer HaMa’amarim 5671, p. 145.)

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In descending order, the worlds are: Atzilus, Beriah, Yetzirah, and Asiyah. (As will be explained below, due to their common qualities, the latter three are often grouped together and referred to by their acronym, B’ya; and this is the way they will be referred to in this essay.) Each of the four worlds contain, amongst other levels, ten divine emanations termed Sefiros (sing. Sefirah). These are the divine attributes, the way G–d manifests Himself to lower levels.Each Sefirah consists of two elements: a “light,” an aspect of divine revelation, and a “vessel,” an aspect of divine limitation and concealment.25 The lights and vessels have opposite characteristics: the lights are simple and undifferentiated, while the vessels are defined and limited.The nature of the light/vessel relationship is that each light descends and becomes vested in the vessel that is fitting for it, and gives each vessel the amount and character of light that it is fit to receive. This dynamic is known as Ohr Pnimi, an “internal light.” This can be compared to the relationship of teacher and student, where the

25 Cf. Tanya p. 158.Page | 13


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teacher must adapt his wisdom to the level of the student.However, there is a fundamental difference between the light/vessel relationship of the Sefiros of Atzilus and of B’ya.

The lights and vessels of AtzilusThe lights of Atzilus unite with the vessels of Atzilus totally, in the manner that was termed a “fused garment.” This intense unity can only occur because of the intense G–dly light that shines there. As the Kabbalah puts it, “He, His vivifying forces, and His causations are one.”26 “He” refers to the Ohr Ein Sof, G–d’s infinite light, which transcends Atzilus, as explained above; “His vivifying forces” refers to the lights as they descend into the vessels of Atzilus; and “His causations” refers to the vessels of Atzilus. The intense revelation of G–d’s infinite light in Atzilus enables the lights and the vessels there to unite totally with one another.The lights and vessels of Atzilus are alluded to in the statement of Eliyahu, “You (G–d) are the One

26 Etz Chayim 47:12, et al. See Tanya, Iggeres HaKodesh ch. 20.

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who brought forth ten tikkunin.”27 Why are the Sefiros of Atzilus called tikkunin?

A divine adornmentOne explanation of the term tikkunin is as follows. On the verse, “A man shall not wear the garment of a woman,”28 Onkelos translates, “a man shall not adorn himself with the adornments (tikkunei) of a woman.” In Aramaic, the word tikkun means an adornment. Onkelos interprets this verse as a specific prohibition for a man to wear jewellery or other ornaments whose purpose is not for modesty or to provide protection from the elements, but specifically to express feminine beauty.A woman who wears earrings, a brooch, a ring, or a necklace relates differently to these ornaments than she does to her clothes. Wearing these ornaments deeply affects her, and in a very real sense she unites emotionally with them. They are far more than garments that merely encompass the person; rather, they become like an extension of her body.29

27 Posach Eliyahu, Introduction to Tikkunei Zohar.28 Devarim 22:5.29 Although it was explained earlier that all clothes express the inner self, adornments express it to a far greater degree than ordinary clothes.

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This is another analogy used for the way that the vessels and lights of Atzilus become “fused garments.” The vessels and lights unite with each other in an internal way, just as a person deeply identifies with the adornments he or she wears.

“Fixing” the soulThe expression tikkunin may also be interpreted as related to the Hebrew word tikkun, meaning improving and fixing. An analogy for this can be derived from the faculties of the soul.Aside from the ten soul-faculties mentioned above, the faculties can also be divided into 613, corresponding to the 248 organs and the 365 sinews.30 Each faculty is a “light,” a revelation of the soul, which is vested in its “vessel,” the corresponding organ or sinew of the body.For instance, the faculty of sight, which is entirely spiritual, existed in the higher spiritual realms, along with the entire soul. There it could perceive sublime spiritual realities, but had no grasp of the physical. However, once it was lowered down and vested in the vessel of the physical eyes, the gross physicality of the eyes deprived the faculty of the

30 Rabbi Chaim Vital, Sha’arei Kedushah 1:1.Page | 16

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ability to perceive the spiritual; however, it gained the ability to see the physical.Similarly, the faculty of intellect is a component of the soul which, as mentioned, exists independently of the body. Before it descended into this world, it could grasp sublime spiritual realities, but not physical ones. The same goes for all the soul’s faculties.Although the soul’s descent into a body results in a dramatic loss of spiritual perception and sensitivity, at the same time the soul gains, for only when it is vested in the body can the soul fulfil its entire purpose—to exert a positive impact upon the physical world.31 Thus, although the soul was created separately from the body, its purpose was to become vested in it. Similarly, the body’s entire purpose is to house the soul.Thus, in a sense the limbs of the body “rectify” the soul, for the unification of body and soul enables the soul to connect with, and thus exert an impact upon, the outside world. However, the limbs can only do this because they are “fused garments”—they unite totally with the faculties of the soul that are vested in them. Were they “separate

31 Sefer HaMa’amarim 5669, p. 247.Page | 17



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garments,” not united with the faculties of the soul, they could not act as the channel for the soul to reach the world. The eye would not see physical realities, nor would the mind grasp concepts in the realm of the physical.The faculties of the soul in turn act as a vessel to the soul’s essence. For, as mentioned earlier, these faculties are not the essence of the person. The faculties are merely tools that the person himself—or, put differently, the essence of the soul—employs in order to influence the world. It is not the axe that chops wood, but the woodchopper; however, the person needs an axe in order to chop. Similarly, because the soul’s essence is utterly simple and indivisible, it cannot affect the world on its own; thus, it needs to use the faculties to exert influence. However, it is the person himself who exerts this influence, not the faculties alone. For example, a doctor will use his faculty of intellect to heal. Of course, the faculty is not the force that heals; the doctor heals, and the mind is merely the tool that he uses in order to affect the world appropriately. Similarly, the emotions are vessels that bring the person himself to a feeling.

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For example, the person himself likes and is attracted to a thing through the emotion of love.Thus, the faculties of the soul are also called tikkunim, for they act as vessels to the essence of the soul, and thus “fix” it by enabling it to affect the world, and thus achieve its purpose.Here too, the key point is that the soul is able to act through the faculties because it unites with them totally, in a “fused garment.”Obviously, the soul’s essence unites with its faculties to a far greater degree than that to which the faculties of the soul unite with the limbs of the body. However, the core concept that emerges from these two analogies is identical: By uniting with the light, the vessel is able to act as the medium that reveals the light in the outside world.This concept can also be understood from the opposite condition. It is also possible for the wearer to be subordinate to his garment. This is the case when the soul of a person is, G–d forbid, reincarnated in an animal. Since the animal’s body is not a vessel for the human soul, the soul cannot unite with the body into which it becomes vested.

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Thus, it can neither influence it nor affect the outside world. It is trapped and exiled in the animal, like a person tied in a sack who cannot move, or a person in prison whose movements are severely restricted.32

This is a horrible punishment for the soul, meted out, measure for measure, to one who squandered his divine potential by stooping down to the level of his base animalistic urges.33

“Fixing” the divineSimilarly, the purpose of the world of Atzilus is to act as an intermediary for G–d to create B’ya. The Ohr Ein Sof, the infinite divine light that transcends Atzilus, is too lofty to create the limited, self-aware worlds of B’ya. So an emanation of this infinite light must descend and become vested in the Sefiros of Atzilus.These Sefiros are not G–d’s infinite light itself; they are merely vessels. Nevertheless, they enable G–d’s infinite light to descend and create the worlds of B’ya. This is specifically made possible by the

32 Kuntres Uma’ayan p. 69.33 Sefer HaMa’amarim 5669, p. 247. Cf. Etz Chaim, Sha’ar HaGilgulim.

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process of G–d’s infinite light uniting with the Sefiros in the manner of a “fused garment.”The vessels of the Sefiros of Atzilus are thus called tikkunin, for they unite totally with G–d’s infinite light, and this enables them to “fix” this light, by enabling G–d to reveal Himself according to the manner of each Sefirah, until this light descends from Atzilus and creates B’ya, the lower worlds, culminating in our world. Moreover, each Sefirah in Atzilus acts as a source for that parallel Sefirah in each of the worlds of B’ya.However, it is not Atzilus that creates B’ya, it is G–d, via the intermediary of Atzilus!

The term SefirahSo the Sefiros perform two opposite roles. They reveal G–d’s infinite light, but they do so by limiting it. This is also the reason that for the name Sefiros. The word Sefirah is etymologically related to the word sapir, which means to shine and illuminate, for the Sefiros of Atzilus reveal G–dliness.34

However, the very fact that the light is able to enter into vessels indicates that it has assumed a 34 Cf. HaYom Yom, 10 Iyar.

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certain limitation. The term Sefirah is thus also related to the word mispar, number, which represents limitation.35

Beriah: The beginning of self-awareness

Although Atzilus possesses a certain connection with Beriah, for it acts as an intermediary between G–d’s infinite light and B’ya, at the same time it is far removed from Beriah, for even the vessels of Atzilus consist of pure, intense G–dliness, without any sense of independence from G–d.In contrast, although in B’ya G–d’s existence is significantly sensed, its reality is remote, and the vessels of the Sefiros of B’ya feel a certain sense of independent existence at the same time as they submit themselves to the G–dliness that they do sense.This sense of self in B’ya stems from the lesser degree of unity between the vessels and lights of B’ya, which only unite with one another as separate garments. We do not say of the vessels of B’ya that “He, His vivifying forces (lights), and His causations (vessels) are one.”36 Since the lights that enter B’ya are still at a lofty level of G–dliness 35 Etz Chaim 41:4.

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(for in fact they stem from the vessels of Atzilus) the beginning of the self-awareness of Beriah is in the vessels of that world.37

The Hebrew meaning of the word Beriah, creation, expresses the chasm that lies between Beriah and Atzilus. “Creation” implies a new, self-aware entity.38 Thus, the term indicates that this world possesses a certain sense of independent existence from G–d (albeit a very subtle one). In contrast, Atzilus does not feel itself to be a new entity, but merely a manifestation of hidden divine potential.This is the deeper meaning of the phrase, “You (G–d) are wise, but not with a knowable wisdom.”39 “You” refers to G–d’s infinite light, which unites totally with “wise,” which refers to the level of Chochmah (literally, “wisdom”) of Atzilus, the first of the Sefiros. Since it unites with G–d’s infinite light, it is “not with a knowable wisdom”—beyond human comprehension.

36 Etz Chayim 47:12, et al. See Tanya, Iggeres HaKodesh ch. 20.37 ibid.38 Cf. Ramban Al HaTorah, Bereishis 1:1.39 Posach Eliyahu, Introduction to Tikkunei Zohar.

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However, it is still called Chochmah because it acts as the source for the Chochmah of the world of Beriah, which is a “knowable wisdom.” The reason it is knowable is that, as explained, the vessels of Beriah have developed a certain sense of self-awareness. The same goes for all the Sefiros of Atzilus vis-à-vis the Sefiros of B’ya.

Thought, speech, and action 40

Unlike Atzilus, the revelation of G–dliness in B’ya parallels the powers of thought, speech, and action: Beriah is the world of thought, Yetzirah is the world of speech, and Asiyah is the world of action. Although thought, speech, and action were defined earlier as “separate garments,” it should be clarified that they do also significantly reveal the soul’s faculties to the outside world: One reveals intellect and emotions to oneself through thought, to others through speech, and one connects them with the physical world through action. However, these garments are still considered separate, for they conceal far more than they reveal. The full complexity of intellect and the raw 40 Much of the two following sections is based upon Sefer HaMa’amarim 5658, p. 71.

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passion of emotion cannot be fully expressed in the soul’s garments. Intellect and emotions can only be expressed in thought, speech, and action when the person vastly tones them down. Indeed, we see that both an intensely grasped concept and an intensely felt emotion overwhelm the person, and are they then inexpressible.

Beriah, Yetzirah, and AsiyahTo briefly explain the parallel between B’ya and each of the soul’s garments:Of Beriah it is written, “You have made garments for them, from which souls issue forth to people (i.e., Jews).”41 Beriah is thus compared to an ordinary garment, which is separate from the wearer.More specifically, Beriah parallels the garment of thought. Beriah is thus called the world of divine thought, as mentioned. It is therefore called darkness, for just as thoughts are hidden from others, Beriah is hidden from us. Yetzirah, on the other hand, corresponds to speech, which is revealed to others; it is thus called light. This is the meaning of the verse, “He forms (yotzer, etymologically related to Yetzirah) light and 41 Introduction to Tikkunei Zohar.

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creates (u’vorei, etymologically related to Beriah) darkness.”42

Then G–d created the world of Asiyah, which includes our physical world. Of this it is written, “May You be blessed ... for all Your ... handiwork.”43

This is compared to the faculty of action. It could be asked, doesn’t Asiyah also receive its substance from G–d’s speech, as it is written, “With the word of G–d, the heavens were made, and with the breath of His mouth, all their hosts”44? The answer is that when the letters of divine speech descend to create the world of Asiyah, they “solidify” and gain a tangibility that is comparable to that of written letters, and are thus considered a form of action.

The inaccuracy of the analogy 45

Attempting to convey the subtleties of divine reality as it does, no analogy in Chassidus can ever be fully precise. Here too, there is a difference between the analogy and the way it is for G–d: As 42 Yeshaya 47:5. Cf. Peri Etz Chaim, Sha’ar Kerias Shema, ch. 1.43 See the Siddur, blessings on Shema.44 Tehillim 33:6.45 The following section is based upon Sefer HaMa’amarim 5658, p. 72 and Hagahos L’dibbur Ha’maschil Posach Eliyahu 5658, pp. 30-31.

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mentioned, by vesting itself in the body, the soul is affected by the body and by events that occur to it. G–d, however, although He vests Himself in the vessels, is not affected by them, for that would imply a change within His Essence, and of G–d it is written, “I, G–d, have not changed.”46 Moreover, if G–d’s Essence had changed to any degree, this would philosophically strike down the core Jewish doctrine that G–d is totally one, for change necessitates plurality. It deserves to be noted that one of the main goals of the school of Chabad Chassidus is to explain this principle logically.The terminology that is metaphorically used in reference to G–d also reflects this principle.There is a difference between the terms shefa, flow, and ohr, light:Shefa is a term used by the Jewish philosophers to denote two interconnected concepts:

The giver is involved in the act of giving himself, just as in a flow of water, where the water itself flows down. Similarly, the faculties

46 Malachi 3:6.Page | 27


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themselves, and even the soul’s very essence, become vested in the body’s organs.

Since the giver is directly involved in giving, he is also affected by the very act of giving, for “every mover is moved.”47 Similarly, the soul’s presence in the body causes it to be affected by worldly events, as discussed above.

As mentioned, G–d was in no way affected by creating the world. To express this, the kabbalists used the analogy of light to describe Him, for two interconnected reasons:

The sun itself does not shine in the world, but merely a ray of it. Similarly, G–d’s Essence does not descend to Atzilus; only a ray of it descends.

Since it is only a ray that descends, the sun is not at all affected by whether its light shines (in the daytime) or doesn’t shine (in the night-time). So, too, when the Ohr Ein Sof shines in the ten Sefiros of Atzilus, it manifests itself like a ray of light, not a flow of influence. Thus, G–d’s Essence is not affected by His light descending into Atzilus.

47 Moreh Nevuchim, Vol. 2, preface 9.Page | 28

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Analogy from a tree 48

An analogy for the relationship between G–d’s infinite light and the lights of Atzilus can be derived from a tree. The tree’s branches are inconsequential when compared to the trunk, just as any emanation is considered as nothing in comparison with its source. Nevertheless, the branches draw their sustenance and vitality directly from the trunk, and share the same substance as the trunk.The trunk of the tree corresponds to G–d’s infinite light, the level of Kesser that transcends Atzilus. The branches correspond to the lights of Atzilus, which are an emanation from G–d’s infinite light, but are as nothing compared to that light, just as the branches are as nothing compared to the trunk. However, just as the branches draw their sustenance directly from the tree, so does this emanation draw directly from G–d’s infinite light. And just as the branches share the same substance as the trunk of the tree, so do the lights of Atzilus greatly resemble G–d’s infinite light itself.

48 Much of the following section is based upon Sefer HaMa’amarim 5671, pp. 145-147. See also Hemshech V’kocho 5626.

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To develop this analogy further: The main purpose of a fruit tree is to grow fruit, and therefore the entire tree is named for the fruit that it produces—for example, a fruit tree. The fruit is regarded as the main purpose of the tree despite it having a fundamentally different character from the rest of the tree: The branches share the same substance as the trunk, while the fruit assumes an entirely different form; also, once fully grown, the fruit falls from the tree.However, although the trunk is considered the main part of the tree, the fruit grows primarily on the branches, not on the trunk.Similarly, the fruit corresponds to B’ya, which is fundamentally different and from Atzilus in that it regards itself as an independent entity from G–d, just as the fruit has an inherently different character than the tree. B’ya is also called the world of separation, just as the fruit becomes separate from the tree. B’ya can only be created via the intermediate stage of Atzilus, not directly from G–d’s infinite light, just as the fruit grows on the branches, and not on the trunk.

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However, the entire purpose of Atzilus is to lead to B’ya, just as the main purpose of a tree is for its fruit—to the extent that the tree is named for its fruit.

The lesson 49

So far we have spoken of the soul in a general sense. However, to be more precise, there are two souls: the divine soul and the animal soul; the soul referred to above is the divine soul.However, although the fulfilment of the divine soul’s purpose is advanced by being vested in the body, it is not yet realized. The process of entering the body occurs at birth, and merely creates the setting that enables the soul to fulfil its purpose during the person’s lifetime—namely to refine, elevate, and ultimately transform three areas:

1.the animal soul, which is closer to the divine soul inasmuch as it also being a spiritual entity;

2.the body, which is the next step further;3.the person’s “portion in the world,” i.e.,

everything physical that is part of his life, e.g., his possessions, livelihood, place of living, and so on.

49 Much of the section below is based upon Tanya ch. 37.Page | 31


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Each of these three “belong” to the soul, in the sense that G–d assigns each divine soul with the task of refining a special animal soul, body, and portion in the world.Let us analyse the first step of this process: that the divine soul should influence the animal soul. There is a quantum leap between the two: the divine soul naturally gravitates towards G–dliness, while the animal soul gravitates towards physicality. This is the meaning of the verse “The spirit of man goes upward, and the spirit of the beast goes downward to the earth.”50 Hence on its own, the divine soul has no way of directly influencing the animal soul, an existentially different entity. However, when the person accesses the divine soul’s faculties by profoundly contemplating G–d’s greatness in a way that it becomes clearly understood on the intellectual level, and this inspires him to tangible, revealed emotions of love and awe, this channels the light of the divine soul into the animal soul and enables it to relate to and be inspired by G–dliness as well.

50 Koheles 3:21.Page | 32

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This is the key to refining the animal soul—sublimating its initially physical and self-oriented drives into a passion for G–dliness. This excitement then inspires one to study Torah and perform Mitzvos passionately. This is the unity of the lights and the vessels on a personal level, for the physical study of Torah and performance of Mitzvos is the vessel and the inspiration with which one performs these acts is the light.This brings all the higher levels discussed earlier to the fruition of their purpose, for the ultimate purpose of the creation of the entire chain of worlds is that G–dliness should be drawn down into this physical world, for “G–d desired a dwelling place in the lowly realms [this physical world].”51 And when the Jew studies Torah and performs the Mitzvos, he elicits this divine glow into the world, albeit in a hidden form.However, when Moshiach comes, may it happen immediately, our hidden accomplishments throughout the age of exile will become tangibly visible, and G–d will thus have an eternal dwelling place in our world in the most complete, revealed sense.

51 Midrash Tanchuma, Naso 16. Tanya ch. 36.Page | 33


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Summary table

Type of garmen

tAnalogy in the person

Parallel in the higher realms

Other analogi

es

fused garment

unity of soul’s essence and

faculties

unity of G–d’s Essence and the lights of Atzilus

ador

nmen

ts

soul

/bod

y

unity of soul’s faculties and body’s organs

unity of the lights and the vessels in the

Sefiros of Atzilus

separate

garmentthree soul garments

unity of the lights and the vessels in the Sefiros of B’ya

regular garment

s

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body and soul

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