003 —תחת אשר לא עבדת

Tachas Asher Lo Avadeta Es Hashem Elokecha BeSimchah etc.

To understand this, is this not the level of the righteous, as it is written: "Rejoice in Hashem, O righteous," etc.? How can every person reach this?

However, there are two levels in serving Hashem: the attribute of day and the attribute of night, the aspect of Yaakov and the aspect of Yisrael. More specifically, these are the aspect of Torah and the aspect of prayer.

(See what is written about the attribute of day and night in the discourse Rani VeSamchi regarding "Rannana at night and joy in the morning." And in the discourse about Chanukah regarding "in the morning it is written 'when he prepares,' and in the evening 'when he kindles.'" Also, see the discourses on understanding the blessings, and on VeYadata HaYom. See Zohar I, 174a regarding Yaakov and Yisrael.)

The idea is as follows. Our Sages said: "There is a time for Torah and a time for prayer." Prayer is called "life of the moment," and Torah is "eternal life."

To understand the matter of prayer: it is written, "And Avraham arose early in the morning." That is, the hidden love in the heart of every Jew is concealed and in a state of sleep, and it needs to be awakened from its slumber. As it is written: "If you awaken" with one reish, and "if you arouse" with two reishin.

The explanation: "If you awaken" with one reish refers to the external part of the heart. "If you arouse" with two reishin refers to the inner part of the heart. See Likkutei Torah from the Arizal on Shir HaShirim.

"Es HaAhavah Ad SheTechpatz" (see Zohar II, 9a, 146b; Tikkunei Zohar 34) — there is a time and season for the desire and yearning of this hidden love, namely in the morning. This is the meaning of "And Avraham arose early in the morning."

(See Zohar I: 72a, 53a, 247b; III: Vayikra 22b, 52b, 104a, 242a.)

The sleep of this love is like a person who is asleep, whose thoughts are withdrawn above the mind and not clothed in his brain at all. Therefore, dreams are only imaginations.

(See what is written in the discourse Shir Hu KeCholmim.)

But when he awakens, this thought enters his mind and is clothed in his brain to think as he wishes. In a dream, however, there is no choice or will at all.

So too with this love: when it is in a state of sleep, even though one remembers Hashem in his heart and generally knows that "the whole earth is full of His glory," nevertheless, he can do something against G‑d's will, even at that very moment. As our Sages said: "A thief at the mouth of the tunnel calls to G‑d for success in his theft." This is because this remembrance is only an imagination and fleeting thought in the mind, not truly internalized.

Therefore, a person needs to awaken this love from its sleep and bring it into his mind and thoughts through much contemplation from the beginning of prayer until Shema.

The contemplation in prayer is about how He is "G‑d of the world," not "G‑d of the world" as if the world is an independent entity, but rather the world is only an extension and radiance from His light, like the ray of the sun that shines from Him when He willed to create the world.

For example, the spiritual power of growth in the earth, from which grass, trees, and fruits grow. Certainly, the physical fruit that grows is not from the essence of the spiritual power, but only a radiance that extends from the essence of the spiritual power.

This radiance becomes so thickened and materialized that it becomes a tangible fruit with flavors that can be tasted, which is not found in the spiritual at all.

This extension is not like water flowing from a high place to a low place, where the water that flows is no longer present in its original place. In contrast, the spiritual power of growth is not diminished at all by the growth of the fruit and can produce countless times.

Therefore, the sages of truth called this extension "a radiance." For example, a person's thoughts that extend from his soul and spirit do not take up space at all, nor do they diminish the soul because of the thoughts. One can think endless thoughts.

So too, the world is only a radiance and extension from Him, and "all before Him is considered as nothing," and it does not take up space before Him, and there is no change in Him, G‑d forbid. As it is written: "I, Hashem, have not changed," and "You are He before the world was created," etc.

(See more on this in the discourse Kol Dodi on Shir HaShirim.)

Through this, one awakens love in prayer.

This is why we say: "Give thanks to Hashem, call upon His Name, etc."

The meaning is that we give thanks that His Name is "G‑d of the world," as explained above.

See what is written in the discourse Shuvah Yisrael, up to the blessing "Blessed are You, Hashem, our G‑d, King of the world."

This is the focus of the entire prayer: one must repeat this many times until it is fixed in his heart as if he sees it. Each person should spend time on this according to his intellect. If his mind is more material, he needs to delve deeper.

The requests in the middle of Pesukei DeZimra and praises were instituted by the Men of the Great Assembly because there are accusations against a person, and he is judged if he is worthy. Also, there are many obstacles and distractions that disturb a person from this contemplation.

Therefore, we ask for mercy: "Save Your people etc., and tend and elevate them," "And He is merciful etc."

(See more on this in Parshas Pinchas, discourse Tzav Es Bnei Yisrael.)

The entire matter until Shema is to awaken love.

In Shema we say: "Hashem Elokeinu Echad." The Gemara says: the people of Jericho would combine the Shema and not interrupt between "Echad" and "VeAhavta" with anything else, because they are dependent on each other. According to the depth of one's contemplation of His unity, so is the awakening of love. Therefore, they would combine the Shema, etc.

However, the law is not like the people of Jericho, for "Baruch Shem Kevod" is not considered an interruption, since it too is a secret of unity. "And until" is also a secret of unity through letter substitutions etc., and is called the lower unity, as is known. (See more on this in the discourse BaChodesh HaShlishi.)

 

2) VeHinei Yesh Shnei Minei Ahavos.

There are two kinds of love. One is a love that arises on its own through contemplation of Hashem's unity. It is like a flame that rises by itself, burning like fiery coals, with no ulterior motive.

(As explained in Tanya, part 1, end of chapter 50. Not just to cleave to Him to quench the thirst of one's soul, but "Who is a chassid? One who acts with kindness toward his Creator," etc. See the discourse on "Ma Yafis U'Ma Naamt Ahavah BeTaanugim." See also the discourse VeHikrivtem Olah Ishah regarding this level being called "Olah" because it rises on its own, etc.)

The second love is the desire and yearning to cleave to Him. This exists in the heart of every Jew. This is "VeAhavta" — that you should desire that Hashem be your G‑d, as is known.

(Whereas the first love is the level of the "Bnei Aliyah," as explained in Tanya and in the discourse Ma Yafis mentioned above. On this it is said: "Rejoice in Hashem, O righteous." See also the discourse Zeh Yitnu on Machatzis HaShekel.)

This is the acceptance of what is said in Shema. But it is impossible to truly cleave to Him, for "no thought can grasp Him," for He is "the hidden of all hidden and the concealed of all concealed."

The explanation: there are worlds called "hidden," which are above the level of the World to Come, and He is hidden and concealed even from them, for they cannot grasp Him. And so too, "the concealed of all concealed" — only through Torah can one connect.

This is "VeDibarta Bam," that the letters of Torah are clothed with the extension and radiance from Him, as with the analogy of the power of growth and the letters of thought mentioned above. As it is written regarding the manna: "For the dew of lights is Your dew," and it became materialized until it was ground in a mortar, etc. See more on this in Parshas Eikev, discourse VaYachilcha Es HaMan.

This is "Torah Or" — Torah is a radiance from the Infinite One, blessed be He.

Therefore, there should be great joy in the study of Torah and mitzvos, for through this, one quenches the thirst and yearning to cleave to Hashem. As explained at length in the discourse Tzav Es Bnei Yisrael regarding the offering of the fat on the altar, and in the matter of "The precepts of Hashem are upright, rejoicing the heart."

On this it is said: "Tachas Asher Lo Avadeta etc. BeSimchah U'VeTuv LeVav" (see Zohar I, 116a, 177a), for this joy from serving through Torah and mitzvos, which quenches one's thirst, is attainable for every person, as explained above.

part 2

However, there are two aspects in Torah study. One is immediately after prayer, when one awakens love and studies Torah with a thirsty soul, like one who thirsts for water, and then he is certainly joyful in his service. See the discourse Osrei LaGefen Irah regarding pleasure coming after the fulfillment of desire, etc.

The second aspect is when one falls from the level of love. Whether a businessman engaged in his work or one who sits in the tent of Torah, nevertheless, he can still rejoice in his learning. Through contemplation that Torah is the light of the Infinite One, and Torah and the Holy One are entirely one. Even if he is extremely distant from Hashem, since he is involved in worldly matters and business, nevertheless, as long as it is permitted, he can return to Hashem and His service, since he is not bound by the forces of evil.

Therefore, it is called "permitted" (heter), meaning: like a person given into the hands of his enemy but not imprisoned and able to go free and escape. Unless he has stumbled in a forbidden matter, G‑d forbid. If he has, then there is no remedy except through true repentance, as explained elsewhere.

On the contrary, the more one contemplates how distant he is from Hashem, by recognizing his place and knowing his worth — even one who sits in the tent of Torah, for he can speak idle words in the middle of his learning without restraint. All the more so if he has stumbled in forbidden matters in the sins of youth, for a person knows his own soul. Even if he has repented, if he has not done complete repentance and the purifying afflictions, as explained elsewhere.

The more one extends and deepens his sense of his own lowliness and considers himself as leftovers in the world, then the joy of the soul in Torah study will be doubled and redoubled with greater strength.

(See Tanya, chapters 31 and 34, and the discourse VaYachperu Avdei Yitzchak regarding the well of living waters.)

Sadness comes when one seeks only greatness, to reach the level of Rabbi Shimon bar Yochai, whose Torah was his occupation. As he said: "With one bond, my soul is bound, attached, and burning within it, etc."

The explanation: he was not in a state of sleep and did not need to awaken love, and therefore was exempt from prayer.

This is what is written: "And He passes over transgression for the remnant of His inheritance" — for one who makes himself like leftovers. The great lowliness mentioned above — Torah, the light of the Infinite One: "He passes over transgression," for his transgressions do not take up space at all.

Like the analogy of the sun's light on the earth: where the sunlight ends, there is more warmth. On the earth itself, it is hotter, and in the heights of the air there is the mountain of snow, etc.

So too, the radiance of Torah is greater in one who is like leftovers and surplus in the world, etc.

This is "He passes over transgression." But "my sin is always before me," and not internalized in a straight way. As in "Fools, because of their transgression," explained elsewhere in the discourse BeHa'aloscha Es HaNeros. As it is written: "The way of a fool is straight in his eyes."

This level is called Yaakov.

Whereas the level of Yisrael: "For you have striven with G‑d." (See the discourse Ma Tovu Ohalecha Yaakov etc.) This is the time of arousal of great love in prayer and in Torah after prayer. Then, joy comes more easily.

This is "And to the upright of heart, joy," as in "G‑d made man upright," which is the level of Yisrael, "Yashar Kel."

(See more on this in the discourse on the libations. Nevertheless, even this level of Yisrael shines in everyone at the time of prayer, as explained above. Also, Shabbos in general is the level of Yisrael, as explained in the discourse Lo Hibit Aven BeYaakov etc. And there, Yaakov is called "My servant." This is "Tachas Asher Lo Avadeta BeSimchah." See the discourse VeAtah Yigdal HaShem, and the discourse Acharei Hashem Elokeichem Telechu, and the discourse Lachen Emor LeVnei Yisrael, and the discourse Rani VeSamchi mentioned above, about "Serve Hashem with joy," etc., and in the discourse Sos Asis. However, "Rejoice in Hashem, O righteous" is like "Ma Yafis U'Ma Naamt Ahavah BeTaanugim" mentioned above, and not everyone merits this. But the joy of mitzvah and Torah, through which one quenches his thirsty soul for his Creator, is what every person is commanded to attain.)

See Tanya, end of chapter 41, regarding the unique unification of the soul, that this is what every Jew truly desires, as explained there. See also the discourse BeHa'aloscha regarding the difference between the love of Avraham and the love of Aharon. As explained above, "And Avraham arose early in the morning" is the attribute of day, and the aspect of Aharon is "in the morning when he prepares," which is a greater improvement than Avraham's morning on its own. This is to reach the level of "Rejoice in Hashem, O righteous."

There is also another explanation regarding the difference between the joy in serving Hashem of all Israel, about which it is said: "Tachas Asher Lo Avadeta BeSimchah," and the joy of "Rejoice in Hashem, O righteous."

This is as explained elsewhere in the discourse Hashem Li BeOzri regarding the meaning of "appointed times for joy." All year, joy is hidden within the service. This is "Asher Lo Avadeta BeSimchah," where the service is primary and the joy is the joy of mitzvah. But on Yom Tov, the joy is revealed: "And Israel will rejoice in You." See there for the reason, etc.

Similarly, it can be understood here: to truly rejoice in You is the level of the righteous. But on Yom Tov, all Israel can reach this level. As explained elsewhere regarding the silver goblet that Yosef hid in Binyamin's sack, which is the idea of "You have surely yearned," etc. This approach is also close to the first way.

See the explanation on the verse "V'Chol Banayich" regarding the Midrash in Shir HaShirim Rabbah on the verse "Nagilah VeNismachah Bach" — that this is the complete joy, etc.

 Part 3

3) VeHinei Kodem HaTefillah Tzarich Kovod Rosh.

Before prayer, one needs "seriousness of mind," which is the bitterness over the fact that the level of "Yisrael, Li Rosh" does not shine openly within him, because of "my sins have passed over my head."

This is the level of seriousness of mind, meaning one should come to humility and lowliness and a sense of his own insignificance in his mind, knowing this well. It does not need to be in the heart specifically. Not as people think, that before prayer one can have a blocked heart, for it is impossible to be in such a state before Shacharis. As our Sages said: "When the day rises, the sickle rises" (Bava Basra 16b), that kindness is aroused in Avraham's morning.

There are three things to remove all obstacles in prayer:

1) Immersion in a mikveh. As we find in the Mishnah, end of chapter 8 of Yoma: just as the mikveh purifies. The Rif in chapter 3 of Berachos and Tosafos Yeshanim quote Rav Hai Gaon that the requirement to immerse for a seminal emission was only abolished for Torah study, but for prayer, immersion is still required. Even though we do not rule this way, as written in Shulchan Aruch, nevertheless, Tosafos Yeshanim writes that according to all opinions, prayer is more accepted with immersion.

There is some reason for this: what is the difference between prayer and Torah? According to the Jerusalem Talmud at the end of Sotah: "Purity has taken away the scent." And in our Gemara in Sotah (49a): "We smell the scent of the spice seller. He said: My son, you have purity in you." Thus, the aspect of scent specifically comes from purity. This is because impurity and purity are both surrounding qualities, and therefore purity is specifically related to scent, which is also a surrounding quality. As explained in the discourse Eleh Masei regarding the Jordan and Jericho.

The sacrifices are called "a pleasing aroma." It is written: "And Hashem smelled the pleasing aroma." Based on this, our Sages said in the chapter HaNezekin that a mosquito entered his nose. This was measure for measure, because he destroyed the Temple and abolished the sacrifices, which were a pleasing aroma to Hashem, as it is written: "For My praise I will restrain for you" (Yeshayahu 48:9). See the discourse Basi LeGani regarding "I have gathered my myrrh."

Prayer is in place of sacrifices, and it too is a pleasing aroma. Therefore, it is said: "To the Master of the nose I pray." As it is written in Zohar III (Naso 130b).

Therefore, purity is needed for this, as explained above, for purity is related to scent. "The scent of the spice seller" — this is like "To the Master of the nose I plead." Therefore, according to all opinions, prayer is more accepted with immersion.

See also in Reishis Chochmah, Shaar HaAhavah, chapter 11, another reason: Torah, etc., but prayer, etc. See there.

2) Charity. As in: "Rabbi Elazar would give a coin," "With righteousness I will behold Your face." Because there are accusations against a person, and he is judged if he is worthy to enter the chamber of the King of kings in prayer. "Charity saves," "Charity exalts a nation." See the discourse VeEreshtich Li.

3) Engaging in and studying words of moral instruction, especially those found in the Zohar, which means illumination, for it shines in the place of darkness, which is the wisdom of truth.

"A woman of valor is the crown of her husband" — this is faith that fills the whole earth, even without contemplation — it is very precious above, because of the dwelling in the lower realms, etc.

She is the crown of her husband. The explanation: her husband is the great love that comes after contemplation in this simple faith to cleave to the One G‑d who encompasses all worlds. This great love is the masculine aspect, as it is written: "He remembered His kindness," etc.

Because Hashem desired to have a dwelling in the lower realms, this simple faith becomes a crown for His head, etc.

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Summary

The Alter Rebbe teaches that every Jew can serve Hashem with joy, not just the righteous. By awakening hidden love through prayer and Torah, and by reflecting on one's own humility, one can transform even distance from G‑d into true happiness in service. Joy in mitzvos is accessible to all.