תשרי י"ב - אגרת הקודש פרק כ

From all of this, we can now understand very well the idea of the סדר מדרגות דצח"מ—the order of the levels: דומם (inanimate), צומח (growing), חי (living), and מדבר (speaking). These four categories correspond to the four elements: עפר—earth, מים—water, אש—fire, and רוח—wind or spirit.

The Alter Rebbe is showing us that the entire structure of creation, from the lowest to the highest, is organized in this way. Each level has its own unique qualities, and each corresponds to one of these foundational elements. This sets the stage for understanding the deeper point he is about to make regarding the flow of divine energy through these levels.

Even though, on the surface, the חי—the living creatures—are on a higher level than the צומח—the growing things, and the מדבר—the human being—is higher than the חי, nevertheless, we see something remarkable: the חי receives its life and nourishment from the צומח. The animal kingdom is sustained by the plant kingdom.

And even more, the מדבר—the human being—receives his vitality from both the חי and the צומח. A person eats both meat and vegetation, drawing life from both levels below him. This is a profound point: the higher levels are actually nourished by the lower ones. The Alter Rebbe is highlighting that the source of vitality for the higher comes from what is beneath it in the chain of creation.

This idea goes even further. Not only does the body receive its life from the lower levels, but even a person's חכמה ודעת—wisdom and understanding—are affected by them. The Gemara says, "אין התינוק יודע לקרות אבא ואימא עד שיטעום טעם דגן"—a child does not know how to call 'father' and 'mother' until he tastes the taste of grain. In other words, the development of a child's intellect is tied to his eating grain, which is from the צומח.

Similarly, the Gemara tells us, "ועדיין לא אכילנא בישרא דתורא"—"I have not yet eaten the meat of the ox." This was said by someone who felt his mind was not yet fully developed or sharp, because he had not yet eaten meat, which comes from the חי. So we see that even the intellectual faculties of a person are enhanced by nourishment from the lower levels—the plant and animal kingdoms.

How is it possible that the lower levels can give life and even enhance the intellect of the higher? The Alter Rebbe explains that this is because of the concept of אור חוזר—returning light. This is a flow that goes ממטה למעלה—from below to above. It starts from the lowest level, from the very bottom of the world of עשיה—the world of action.

It is specifically there, at the lowest point, that the הארה דהארה—the shine of the shine, the most intense radiance—of the אור אין סוף—the Infinite Light, is revealed with the greatest strength. This comes both from the סובב כל עלמין—the encompassing light, and from the קו—the line of the Infinite Light, as it reaches the end of the feet of the יושר דא"ק—the straight line of Odom Kadmon. All of this is in the form of אור חוזר—returning light, as explained earlier.

So, while the direct flow of energy descends from above to below, there is a unique and powerful return that comes from below to above, and this is what empowers the lower levels to nourish and elevate the higher ones.

With this, we can now understand, with good reason and clarity, why the מלאכים עליונים—the supreme angels in the מרכבה—the Divine Chariot, such as the פני שור—the face of the ox, and פני נשר—the face of the eagle, derive great pleasure and are nourished and satisfied from the רוח הבהמה והעוף—the spirit of the animal and the bird that ascends to them from the קרבנות—the offerings on the altar.

The Zohar uses a very precise expression: "ואתהניין מיסודא ועיקרא דילהון"—they derive pleasure from their foundation and their root. This means that the angels are nourished by the spiritual energy that rises from the physical sacrifices below. The reason is that the source of their vitality is actually found in the lower realms, and through the process of אור חוזר—returning light, the energy ascends back to its source, providing delight and sustenance even to the highest angels.

After these words and these truths, it becomes easy for anyone with understanding to grasp, through all that has been explained above, the greatness of mitzvos in action—המצות מעשיות. This is the ultimate purpose of the soul's descent into this physical world: to perform mitzvos in the realm of action, in the tangible, physical world.

As it is written, "היום לעשותם"—today is the time to do them. And as our Sages teach, "ויפה שעה אחת בתשובה ומעשים טובים בעוה"ז מכל חיי עוה"ב"—one hour of repentance and good deeds in this world is more precious than all the life of the World to Come. The benefit and impact of mitzvos performed in the physical world surpasses even the greatest spiritual delights of the soul in the World to Come. This is because the unique power of the אור אין סוף—the Infinite Light—is expressed specifically in the physical acts of mitzvos here below.

(Up to here is what we have found from the holy handwriting of the Rebbe.)