The Alter Rebbe begins by addressing why not every person merits this level—the level of עבודה שבלב מעומקא דלבא בבחי' פנימיות—the service of the heart from the depth of the heart, in its innermost aspect. This is not something that is automatically accessible to everyone.

He explains that this deep, inner point—the essence of the soul and the godly spark within—is not something that comes down into the regular expressions of love and awe that a person can generate through his intellect. Rather, it is a much deeper level, and reaching it requires a special merit.

The Alter Rebbe references the verse, "Bakshu fonai"—seek My face—which indicates that this level must be sought after; it is not simply given. It is a level that is hidden and must be uncovered through effort and yearning.

The reason for this, the Alter Rebbe says, is because בחינה זו היא אצלו בבחי' גלות, ושביה—this level is in a state of exile and captivity within the person. In other words, the inner point of the heart, the deepest connection to Hashem, is not free to express itself; it is trapped and unable to come out into the open.

This is a personal exile, a galus and shivya—not just a general exile of the Jewish people, but an exile within the individual, where the godly spark is hidden and unable to shine forth.

The Alter Rebbe clarifies that this is not just a metaphorical exile, but גלות השכינה ממש—the actual exile of the Shechinah itself. Just as the Shechinah is in exile when the Jewish people are in exile from their land, so too, within each person, the Shechinah—the godly presence—is in exile when the inner point of the heart is not revealed.

This means that the concealment of the godly spark within a person is a real exile of the Divine Presence, not just a personal spiritual blockage.

He explains further: כי היא היא בחינת ניצוץ אלהות שבנפשו האלהית—because this is the very godly spark within his godly soul. The nitzutz elokus, the spark of G‑dliness that is the essence of the neshama, is what is in exile.

It is not just any aspect of the soul, but specifically the innermost, godly point that is trapped and unable to express itself. This is the core of the person's spiritual life, and its exile is a profound spiritual condition.

The Alter Rebbe now addresses the cause of this exile. Why is it that the godly spark is in captivity within a person? What is it that prevents the inner point of the heart from being revealed and expressed?

This sets up the explanation that follows, where he will bring in the words of our sages and explain the spiritual dynamic at play.

He brings the teaching of our sages: גלו לבבל שכינה עמהם—when the Jewish people went into exile in Bavel, the Shechinah went with them. This is a general principle: wherever the Jewish people are exiled, the Divine Presence is exiled with them.

Here, the Alter Rebbe applies this idea to the individual: just as the Shechinah is exiled with the Jewish people, so too, the godly spark within a person is exiled when he is spiritually distant or trapped by externalities.

He explains what this means on a personal level: הלביש בחינת פנימית נקודת לבבו בזה לעומת זה—the person has dressed up, or invested, the inner point of his heart in "the other side," in that which opposes holiness.

This means that instead of the heart's innermost point being directed towards G‑dliness, it is covered over, invested in things that are the opposite of holiness, which prevents the godly spark from being revealed.

He clarifies further: this means the inner point of the heart is clothed in לבושים צואים—dirty garments, meaning involvement in worldly matters and the desires of this world. These are referred to as בבל—Bavel, which is the metaphor for exile.

When a person is overly involved in material pursuits and physical desires, these act as coverings—like dirty garments—that conceal the godly spark within. This is the personal "exile to Bavel," where the inner point of the heart is trapped and unable to shine forth.

The Rebbe explains that this whole idea is like the concept of the ערלה—the foreskin, which covers over the bris. Just as the foreskin physically covers the bris, so too, in a spiritual sense, there is something that covers and conceals the deepest point of the heart, the נקודה הפנימית שבלב—the innermost point within the heart.

This inner point is the essence of the soul, the godly spark that is found within every Jew. However, it is not always accessible or revealed, because it is covered over by this spiritual foreskin, this concealment. The Rebbe draws a parallel between the physical covering of the bris and the spiritual covering over the heart, emphasizing that both serve to hide something precious and essential.

On this idea, the Torah says, ומלתם את ערלת לבבכם—"You shall circumcise the foreskin of your heart." This means that a person is required to remove that covering, to uncover and reveal the inner point of the heart.

The Rebbe explains that this is not just a physical act, but a spiritual avodah. It is about working to remove the barriers and blockages that prevent the godly spark within from being revealed and expressed. The command is to actively engage in this process, to strive to reach the depth of the heart where the true connection to Hashem lies.

Now, the Rebbe points out that in the mitzvah of bris milah, there are actually two distinct stages: מילה—the circumcision, and פריעה—the uncovering or tearing back of the thin membrane.

This is not just a technical detail in the halachos of milah, but it has deep spiritual significance. The two stages represent two different types of coverings or barriers that can exist over the heart. The first is the removal of the thick, obvious blockages, and the second is the more subtle, thinner layer that still remains even after the main covering is gone.

These two stages correspond to two types of spiritual barriers: the ערלה גסה—the thick, coarse foreskin, and the קליפה דקה—the thin, subtle peel or membrane.

The thick foreskin represents the more blatant, coarse desires and material involvements that block a person's heart from feeling godliness. The thin peel, on the other hand, represents the more refined, subtle desires that are harder to detect and even harder to remove. The Rebbe notes that while the thick barriers might be easier to identify and deal with, the thin ones are much more difficult to get rid of, and if left, can eventually lead a person back to the coarser desires as well.

Similarly, when it comes to the foreskin of the heart, there are also two types of desires that act as barriers: תאות גסות—coarse, obvious desires, and תאות דקות—subtle, refined desires.

The coarse desires are the more blatant material pursuits that clearly distance a person from Hashem. The subtle desires, however, are much more refined and can even appear to be harmless or insignificant, but they still act as a barrier, preventing the inner point of the heart from being revealed. The Rebbe emphasizes that both types must be addressed in order to truly uncover the heart's essence.

So, just as in the mitzvah of milah there are the two stages—מילה and פריעה—so too in the spiritual work of the heart, both levels of covering must be removed.

The מילה corresponds to removing the thick, obvious blockages, while the פריעה is about getting rid of the thin, subtle layer that still conceals the heart's innermost point. Both are necessary for the full revelation of the godly spark within.

The Rebbe brings the teaching, ומל ולא פרע, כאלו לא מל—if one performs the circumcision but does not do the uncovering, it is as if he has not circumcised at all.

This means that even if a person manages to remove the thick, coarse barriers, if the thin, subtle membrane remains, the inner point of the heart is still not truly revealed. The work is incomplete, and the person is still at risk of falling back into the coarser desires. The full avodah requires removing both layers, so that the heart can be completely open to Hashem.

The reason for this is that, in the end, the innermost point of the heart is still covered by a thin sack, a subtle garment. This leaves it in a state of exile and captivity—גלות ושביה.

Even after the thick covering is removed, if the thin one remains, the godly spark within the heart is not truly free. It is still hidden, unable to fully express itself. The Rebbe explains that to achieve true redemption of the soul's essence, both coverings must be removed, allowing the inner point of the heart to be revealed and to cleave to Hashem with a burning, essential desire.

The Alter Rebbe begins by referencing the phrase ערלה—foreskin, which is used in the Torah not only in the physical sense but also as a metaphor for spiritual blockage. The verse says, "ומלתם את ערלת לבבכם"—you shall circumcise the foreskin of your heart. The Alter Rebbe explains that this command is directed at the person himself: you must do this work.

This means that each individual is responsible for removing the coarse, outer layer that covers and blocks the heart. Just as the physical foreskin covers the bris, so too, the heart can be covered by a spiritual foreskin—a layer of insensitivity or coarseness that prevents the inner godly spark from being revealed.

The removal of this layer is necessary in order to allow the nekudah—the innermost point of the heart, the godly spark—to be expressed and to shine forth. This is the first step in spiritual refinement: the person himself must take action to remove the obvious blockages that stand in the way of his connection to Hashem.

However, the Alter Rebbe points out that while removing the thick, outer layer—the coarse ערלה—is within a person's ability, there remains a more subtle blockage: the thin klipah, the delicate membrane that still covers the heart even after the main foreskin has been removed.

This thin klipah is much harder to remove. It's not the obvious, coarse desires or material distractions, but rather the subtle, ingrained habits and attachments that are deeply embedded within a person. These are the refined, almost invisible barriers that still prevent the full revelation of the soul's inner point.

The Alter Rebbe emphasizes that this task—removing the thin klipah—is extremely difficult for a person. It's a level of refinement that goes beyond what most people can achieve on their own. The struggle to overcome these subtle blockages is a lifelong challenge, and often, a person finds it nearly impossible to fully rid himself of them without divine assistance.

It is regarding this deeper level of refinement that the Torah says, in connection with the coming of Moshiach: "ומל ה' אלהיך את לבבך"—Hashem your G‑d will circumcise your heart. This is a promise for the future, that Hashem Himself will remove the remaining barriers from our hearts.

The verse continues, "לאהבה את ה' אלהיך בכל לבבך ובכל נפשך למען חייך"—to love Hashem your G‑d with all your heart and with all your soul, for the sake of your life. The Alter Rebbe explains that this is a level of love that is total and all-encompassing, coming from the very essence of one's being.

This ultimate circumcision of the heart, performed by Hashem, will enable every Jew to experience a love for Hashem that is not limited by any blockage or concealment. It is a love that comes from the deepest point of the heart, completely revealed and unobstructed.

The Alter Rebbe clarifies the meaning of "for the sake of your life"—למען חייך. He explains that this phrase means that Hashem alone is truly your entire life, in the most literal sense.

When the heart is fully circumcised, and all barriers are removed, a person recognizes that his entire existence, his very life, is nothing but Hashem. There is no other reality or source of vitality; everything is encompassed in the oneness of G‑d.

This realization brings about a love for Hashem that is absolute, because it comes from the understanding that Hashem is not just the source of life, but is life itself. This is the ultimate level of connection, where nothing else matters besides the relationship with Hashem.

Because of this, the love that emerges after Hashem circumcises the heart is a love that comes from the depth of the heart—מעומקא דלבא. It is drawn from the innermost point—מנקודה פנימית ממש—of the soul, as explained earlier.

This is not a superficial or intellectual love, but one that wells up from the very core of a person's being. It is the purest, most genuine form of love, untouched by any external influence or rational calculation.

Such a love is possible only when all the coverings and blockages have been removed, allowing the essential godly spark within the heart to shine forth in its full intensity.

The Alter Rebbe adds that this level of love is higher than daas—beyond intellectual comprehension or conscious awareness.

It is not something that can be reached through meditation, understanding, or logical reasoning. Rather, it transcends the entire framework of intellect and knowledge. This love comes from a place that is deeper than any thought or contemplation—it is rooted in the very essence of the soul.

Because it is above daas, it cannot be grasped or contained by the mind. It is an experience that is felt in the innermost depths of the heart, beyond words or explanation.

Therefore, the Alter Rebbe explains, Moshiach comes behesach hadaas—when the mind is set aside, when there is a suspension of intellectual calculation—for the entire Jewish people.

This means that the ultimate redemption, the coming of Moshiach, is not something that can be predicted, understood, or brought about through human intellect or effort. It happens in a way that is beyond daas, beyond our conscious awareness or expectation.

Just as the inner point of the heart is revealed only when all barriers are removed and the intellect is transcended, so too, the revelation of Moshiach comes in a manner that is higher than understanding, encompassing all of Israel in a collective redemption.

This is the revelation of the general inner point—נקודה פנימית הכללית—the essential godliness that is present within all of creation and within every Jew.

It is also the exodus of the general Shechinah—the collective Divine Presence—from exile and captivity, once and for all, for eternity. The Alter Rebbe describes this as the ultimate redemption, when the Shechinah is freed from all concealment and the inner godly spark is fully revealed in the world.

This eternal redemption is not just a personal experience, but a cosmic event that affects all of existence. It is the complete and everlasting liberation of the Divine Presence, bringing about a state of revealed godliness for all time.

The Alter Rebbe explains that every individual spark of the Shechinah, which is present in the soul of every Jew, can sometimes experience a temporary redemption from its exile and captivity. This is not a permanent state, but rather a momentary release, referred to as חיי שעה—temporary life.

What does this mean practically? It refers to the experience during tefillah, prayer, and the service of the heart—עבודה שבלב—when a person serves Hashem from the depth of his heart, מעומקא דלבא—from the innermost point of his heart. This is the level where the inner point, the נקודה הפנימית—the innermost point of the soul, is revealed and breaks through the ערלה—the covering or barrier that conceals it.

Normally, this godly spark is in a state of exile within the person, hidden beneath layers of worldly involvement and material desires. But during these special moments of prayer, when the heart is truly aroused, the spark is able to break free, even if only for a short time. This is the personal redemption that parallels the general redemption of the Shechinah from exile.

When this inner spark is revealed during prayer, it rises upward, yearning to cleave to Hashem with a powerful, burning desire. The Alter Rebbe describes this as לדבקה בו בתשוקה עזה—to attach itself to Him with an intense longing.

This longing is not just an ordinary desire; it is on the level of למען חייך—for your life. In other words, the connection to Hashem becomes so essential and vital that it is as if the person's entire life depends on it. This is a level where nothing else matters; the yearning for Hashem is all-consuming and overrides everything else.

Such a connection is far beyond the regular emotions or intellectual understanding. It is a deep, existential drive that comes from the very core of the soul, expressing itself in a way that is higher than reason or logic.

The Alter Rebbe adds that this experience is also characterized by היסח דעת—a state where the person is beyond his own conscious awareness or intellectual focus.

In other words, when the inner point of the heart is revealed and the soul cleaves to Hashem with such intensity, it is not something that happens through the person's deliberate thought or meditation. Rather, it is an experience that transcends the regular workings of the mind. The person is so overtaken by this inner drive that it is as if he is not even aware of himself; his mind is set aside, and he is completely absorbed in the connection to Hashem.

This is because this level is truly above the person's intellect and contemplation. The Alter Rebbe emphasizes that this kind of connection is not something that can be reached through regular daas—understanding—or through meditation on the greatness of Hashem.

Instead, it is a level that is higher than daas. The soul's yearning and attachment to Hashem in this state come from a place that is beyond what the mind can grasp or what the heart can feel through ordinary reflection. It is a gift from the essence of the soul, not a product of intellectual effort.

The Alter Rebbe explains that this experience is actually a gift—מתנה—that is given from Hashem, from above. It is not something a person can generate on his own, no matter how much he tries to meditate or work on himself.

This gift comes from the illumination of the higher countenance—הארת בחי' פנים העליונים. In other words, it is a special radiance from Hashem's innermost will, shining down from above and awakening the deepest point of the soul. When this happens, the inner spark is able to break through all barriers and reveal itself in the person's heart.

To support this, the Alter Rebbe brings two verses. The first is יאר ה' פניו אליך—"May Hashem shine His face upon you." This refers to Hashem bestowing His inner light and favor upon the person, enabling the inner point of the heart to be revealed.

The second verse is ומל ה' אלקיך—"And Hashem your G‑d will circumcise [your heart]." This means that Hashem Himself removes the final barrier, the thin covering over the heart, allowing the deepest love and connection to emerge. This is not something a person can accomplish alone; it is a divine act, a special kindness from above that brings about the full revelation of the soul's inner spark.