כ"ח חשון – קונטרס אחרון פרק ב'

As brought in שער הנקודות—the Gate of Points—in עץ חיים (Etz Chaim), section 8, chapter 6, the restoration of the higher unity—meaning the transformation from a back-to-back connection to a face-to-face connection between Zeir Anpin and Malchus—can only be accomplished specifically through mitzvos ma'isyos, the mitzvos that are performed through action.

This means that the deeper connection, the true unity in the spiritual worlds, is not achieved through thought or speech alone, but requires the actual performance of mitzvos in the physical world. Only through these deeds can the unity be restored to its ideal state.

The reason for this is that by performing מעשים טובים—good deeds, or mitzvos in action—a person causes the upper union, the zivug ha'elyon, the supernal union between Zeir Anpin and Malchus. This union is what brings about the flow of divine energy into the worlds below.

It is through these physical mitzvos that the spiritual connection is established and the divine influence is drawn down. The mitzvos act as a kind of spiritual pruning, removing the barriers and allowing the unity to take place.

But why is it specifically the mitzvos ma'isyos—the mitzvos performed through action—that accomplish this? Why can't this unity be achieved through other forms of mitzvah, such as thought or speech?

This question sets up the deeper explanation that follows, exploring the unique power of physical action in the process of spiritual elevation and unity.

This can be understood from what is written in שער מ"ן ומ"ד—the Gate of Ma'n and Ma'd—in Etz Chaim. There it is explained that before there can be a higher union, there must first be an elevation of מ"ן דנוק' דז"א—the feminine waters from the Nukva (Malchus) of Zeir Anpin. These ma'im nukvim—the feminine waters—are specifically the level of עשיה—action, as is explained elsewhere.

In other words, the process of spiritual elevation begins with the actions performed below. These actions serve as the "feminine waters" that rise up, initiating the flow from above. Without this initial elevation through action, the higher union cannot take place.

These מעשים טובים—good deeds—are described as the pruning and cutting away of the thorns that cling to the back, the hind part, which is the level of עשיה—the world of action. As explained in שער מ"ז פ"ה, these thorns represent the forces of impurity, the klippot, that attach themselves to the external aspects of holiness.

By performing mitzvos in action, a person is able to cut away and remove these thorns, clearing the way for the divine flow. The physical mitzvos are what separate and remove the negative forces, allowing the unity to be established.

This is accomplished by elevating the hidden good within the physical things, which is enclosed in the mitzvos performed through action, and returning it to its source in the holiness of Atzilus, which has already been refined.

When a person uses physical objects for a mitzvah—such as eating for the sake of Heaven or using material things for a holy purpose—he elevates the spark of good that is hidden within them. Through the mitzvah, that spark is uplifted to its source in holiness, and the negative elements are left behind and removed. This is why the act of mitzvah in the physical world has the power to accomplish this spiritual elevation and refinement.

It is also mentioned there that Adam HaRishon accomplished this refinement and removal of the klippot not only through action, but also through tefillah—prayer. In other words, there is a concept that sometimes this spiritual work can be achieved through the words of prayer, not just through physical deeds.

However, the explanation given is that even in prayer, it is the movement of the lips—the physical act of speaking—that is considered an action. The speech itself, which comes from the vital soul in the body, is rooted in the world of Asiyah and has the power to elevate and refine. Thus, even when the refinement is accomplished through prayer, it is still through a form of action, not merely thought.

The Alter Rebbe explains that this elevation is accomplished specifically through the אותיות הדבור—the letters of speech. In other words, the act of עקימת שפתיו—the movement of one's lips—is considered an actual action in halachah and in the spiritual sense.

This means that when a person articulates words of Torah or davening, the physical act of moving the lips is not just a superficial gesture. It is counted as a real deed, a maaseh, which has the power to effect spiritual elevation and refinement.

Why is the movement of the lips considered an action? Because the speech, the אותיות הדבור, comes from the נפש החיונית—the vitalizing soul that animates the body. More specifically, it comes from the דמו—the blood, which is the source of life in the body.

The root of this נפש החיונית is from נוגה—the realm of Kelipas Noga, which is a mixture of good and bad. This is why the act of speech, which draws from the physical and animalistic aspects of a person, is able to participate in the process of refinement and elevation. By using the physical faculties for holy purposes, one elevates the sparks embedded in the physical world.

The Alter Rebbe continues: the refinements—the בירורים—that are accomplished through action in the world of עשיה (the world of action), ascend to the world of יצירה (formation) through the Divine Name שם ב"ן (the Name Ban, which is associated with the world of Yetzirah).

From there, these refinements continue to ascend from Yetzirah to בריאה (creation), and then to אצילות (emanation). This process is described in Shaar Ma'an, Drush 11, section 7 in Etz Chaim, where the stages of spiritual elevation are mapped out: from Asiyah to Yetzirah, to Beriah, and finally to Atzilus. Each stage represents a higher level of spiritual refinement and connection to G‑dliness.

With this, we can understand the statement that הרהור לא עביד מידי—mere thought alone accomplishes nothing. In other words, if a person only thinks about doing good, or only contemplates spiritual matters, but does not actually perform an action, nothing is truly accomplished in the spiritual realms.

This is because, without the העלאת מ"ן—the elevation of the "feminine waters"—from the מלכים שבנוגה—the sparks that fell into Kelipas Noga, it is impossible to draw down the טיפין—the drops of Divine influence—from above for the union of זו"נ—Zeir Anpin and Nukva (the masculine and feminine aspects of the Divine).

Action is required to elevate the sparks and initiate the flow of Divine energy. Thought alone, without action, cannot accomplish this elevation or draw down the necessary spiritual influence.

Why is this so? Because Zeir Anpin, the masculine aspect, רוצה לינק מאמו—wants to nurse from its mother, meaning it desires to receive from the higher source, Bina (understanding), rather than to bestow downward to Malchus (the feminine aspect, representing the world below).

In other words, Zeir Anpin is naturally inclined to connect upward, to its own source, rather than to influence and give to the lower worlds. As it says in Shaar Ma'an, Drush 2, only when there is an elevation from below—when the lower worlds initiate an awakening through action—does Zeir Anpin turn to bestow upon Malchus and the worlds below.

The Alter Rebbe references the Zohar, Parshas Pekudei, page 244b, which discusses that there is an order—דאית סדורא כו' לאסתכלא כו'—there exists a different order, "to gaze" (upon the Divine).

This passage in the Zohar describes an exceptional path, where instead of the usual process of elevation through action, there is a way to achieve unity and Divine connection through deep contemplation and spiritual vision—"to gaze" at the Ein Sof, the Infinite One. This is not the standard approach, but a special path for those on a very high spiritual level.

These are the כוונות התפלה ויחודים עליונים—the mystical intentions in prayer and the lofty unifications, which are accessible to those who ליודעים ומשיגים לאסתכלא כו'—know and are able to perceive, to gaze upon the Divine.

For these rare individuals, the unity and elevation can be accomplished through their profound understanding and spiritual vision, rather than through physical action. Their connection is achieved through the inner dimensions of prayer and meditation, reaching levels that are generally beyond the grasp of ordinary people.

For such individuals, their own נר"ן—Nefesh, Ruach, Neshamah (the three levels of soul)—themselves serve as the מ"ן—the "feminine waters"—through their מסירות נפש—self-sacrifice for Torah, and in their act of נפילת אפים—"falling on their faces" in prayer, as is known.

In other words, for these tzaddikim, their spiritual devotion and self-nullification are so great that their very souls become the vehicle for elevation and unity, without the need for physical action. Their inner spiritual work itself brings about the Divine union and draws down the highest levels of G‑dly influence.