ד' כסלו – קונטרס אחרון פרק ד'

When it comes to fulfilling a מצוה שאי אפשר לעשות על ידי אחרים—a mitzvah that cannot be performed by someone else—one is required to interrupt even the study of Torah. This is true even if one is engaged in the most elevated forms of Torah study, such as מעשה מרכבה—the mystical study of the Divine Chariot. And certainly, one must pause even from תפלה—prayer, which is itself a lofty spiritual experience.

Prayer is described here as being on the level of מוחין—intellectual faculties, and specifically as דחילו ורחימו שכליים—intellectual awe and love of Hashem. These are the highest forms of emotional connection, rooted in deep contemplation and understanding. Yet, even these must be set aside for the sake of performing a mitzvah that no one else can do.

The reason for this, as explained earlier, is that the ultimate purpose of creation is not just to reach lofty spiritual states or to connect to Hashem through deep understanding and emotion. Rather, the true goal is to make a tangible difference in the world through action—by performing mitzvos in the physical realm. This is the core intention behind all of creation, as discussed previously.

Furthermore, there is an additional point: the greatness and loftiness of mitzvos maasiyos—practical mitzvos performed through action—is exceedingly high. This also applies to the study of the laws of these mitzvos, such as learning halachos that pertain to practical observance. The level attained through these actions and their study surpasses even the level of מוחין—intellectual faculties, which are expressed as דחילו ורחימו שכליים—intellectual awe and love of Hashem.

In other words, as great as it is to connect to Hashem through contemplation and emotion, the act of doing a mitzvah or learning its practical details is even greater. The physical act brings a person closer to Hashem in a way that surpasses the deepest intellectual or emotional connection.

Although the Torah says ולדבקה בו—to cleave to Him, and this is achieved through His מדותיו—His attributes, such as love and awe, nevertheless, this connection is limited. Even when one connects to the highest Divine attributes, it is only to their existence, not to their essence.

That is, when a person loves Hashem or contemplates His greatness, he is connecting to the effects or the presence of Hashem's attributes, but not to their true inner reality. The essence of these Divine attributes remains beyond human grasp, and our connection is only to their outward manifestation.

This idea is illustrated by the verse ואנכי עפר ואפר—"And I am dust and ashes." Avraham Avinu, despite his tremendous love for Hashem, described himself in this way. The meaning is that, compared to the true essence of Hashem, even the highest love and awe that a person can reach is like ashes compared to the original wood—something that is only a distant remnant, not the real thing itself.

All the more so when it comes to the Or Ein Sof—the Infinite Light of Hashem. The Zohar says דלית מחשבה תפיסא בי'—no thought can grasp Him at all, not even His light or the way His vitality is extended into the world. This is completely beyond comprehension, even more so than His attributes.

We can only know of Hashem's existence—that He is the One who gives life to all beings. But as for His essence, we have no grasp at all. This is true even for the highest spiritual beings, as it says, קדוש קדוש קדוש ה' צבאות—"Holy, holy, holy is the L‑rd of Hosts." The angels themselves declare Hashem's utter separation and transcendence, acknowledging that His true essence is beyond their understanding.

The only exception is the עלולים הנאצלים—the emanated beings, which are not created from nothing but rather emanate in a chain-like process from their source. Each one of these can comprehend its own cause, as described in the order of the עץ חיים—the Tree of Life, through the interrelationship of the Divine configurations (פרצופים). However, this level of comprehension does not apply to created beings (נבראים), but only to those that are emanated in this chain of spiritual descent.

However, this level of comprehension does not apply to נבראים—created beings. Even the souls that come from the world of Atzilus, which is the highest of the four worlds, do not have this kind of understanding.

This is illustrated by what is written about Moshe Rabbeinu, who is described as a soul from Atzilus. The Torah says regarding him, וראית את אחורי כו'—"You shall see My back, etc." Even Moshe, with all his greatness and spiritual stature, was only able to perceive the "back"—the external aspect—of G‑dliness. He could not grasp the essence, the "face," of Hashem.

This means that even the highest souls, even those rooted in Atzilus, cannot truly comprehend the essence of G‑d. Their connection is only to the external manifestations, not to the true inner reality of the Divine. The essence of Hashem remains completely beyond the grasp of any created being, no matter how elevated.