י"ב אלול – אגרת הקודש פרק י"ג

The letter begins by quoting the verse, מה רב טובך אשר צפנת ליראיך וגו'—"How great is Your goodness that You have hidden for those who fear You," from Tehillim. On the simple level, this posuk is talking about the tremendous goodness, the reward and pleasure, that Hashem has set aside and concealed for those who fear Him.

However, the Alter Rebbe is going to explain that this verse is not just about reward in the future, but is also describing two different types of people who serve Hashem—those who serve with yirah, awe and fear, and those who serve with chesed, love and openness. The verse is teaching us that even those whose service is characterized by yirah—which is usually associated with gvurah, contraction and limitation—also have a hidden, infinite goodness within their service. The goodness is not only for those who serve with love and expansiveness, but also for those who serve with awe and restraint.

The Alter Rebbe explains that among those who serve Hashem, עובדי ה', there are two distinct levels and categories. These differences are rooted in the source of their souls above, שורש נשמתם למעלה.

This means that the way a person serves Hashem in this world is influenced by the spiritual root of their neshama. Some souls are drawn to serve Hashem in one way, while others are drawn in a different way, and this is not just a matter of personal choice or upbringing, but something that comes from the very essence of the soul as it exists in the higher worlds.

The two categories of souls are described as coming from ימין ושמאל—the right and the left. The right side represents chesed, kindness and expansiveness, while the left side represents gvurah, strength, awe, and contraction.

The Alter Rebbe gives the example of Beis Shammai and Beis Hillel. Beis Shammai, who were generally more stringent, are associated with the left, with gvurah. Beis Hillel, who were more lenient, are associated with the right, with chesed. This illustrates how the root of the soul influences a person's approach to serving Hashem—whether it is with strictness and limitation, or with kindness and openness.

The Alter Rebbe now explains what it means for a soul to be from the left side, שמאל. This is the quality of מדת הצמצום וההסתר—the attribute of contraction and concealment—in the service of Hashem.

In practical terms, this means that the person's avodah is characterized by restraint, by doing things in a measured, limited, and sometimes hidden way. Their service is not open and expansive, but rather defined by boundaries and limitations. Everything is done precisely, according to the letter of the law, without going beyond what is required.

For example, when it comes to giving tzedakah, such a person gives according to what they can afford, heseg yad, and follows the halachic instruction not to give more than a fifth. Similarly, in Torah study and other mitzvos, they fulfill their obligations in a precise and measured way—learning a set amount, doing what is required, but not necessarily going beyond that. This is the nature of a soul rooted in gvurah.

The Alter Rebbe brings a verse to illustrate this quality of hiddenness and restraint: והצנע לכת כו'—"And walk modestly..." This means to serve Hashem in a way that is quiet, modest, and not outwardly expressive.

This is the approach of gvurah, where the service is internal, reserved, and not displayed openly. The person serves Hashem with a sense of privacy and humility, not seeking attention or recognition for their deeds.

Another verse is brought: במסתרים תבכה כו'—"In hidden places my soul weeps..." This again emphasizes the theme of serving Hashem in a concealed, private manner.

The service here is not about public displays or outward enthusiasm, but about an inner, sometimes even painful, devotion that is kept between the person and Hashem. This is another expression of the gvurah approach, where the focus is on what is hidden rather than what is revealed.

The Alter Rebbe cites a teaching of our sages: כל העוסק בתורה בסתר כו'—"Anyone who studies Torah in secret..." This further illustrates the idea of serving Hashem in a hidden way.

There is a special quality to Torah study and mitzvos that are done quietly, without fanfare or publicity. This is the hallmark of those whose souls are rooted in gvurah: their service is sincere and deep, but not necessarily visible to others. The emphasis is on the inner connection to Hashem, rather than on external expression.

From this measure, meaning from the attribute of the left side, which is מידת הגבורה—the attribute of severity and restraint, there also extends into one's service of G‑d a quality of הצמצום והגבול—contraction and limitation.

This means that a person whose soul is rooted in this side serves Hashem in a way that is measured, defined, and bounded. Everything is done with a sense of exactness and restriction, not in an expansive or overflowing manner.

For example, when it comes to צדקה—charity, such a person will give in a way that is נידון בהשג יד—evaluated according to what is within his means. He gives what he can afford, not more, not less, always measuring his giving by his financial ability.

This is reflected in the teaching, והמבזבז, אל יבזבז יותר מחומש—"One who spends [on charity], should not spend more than a fifth." In other words, even in generosity, there is a halachic boundary: a person should not give away more than twenty percent of his wealth to charity. This is a clear example of the approach of הצמצום והגבול—serving Hashem with restraint and limitation.

Similarly, in the realm of תלמוד תורה—Torah study, and in the fulfillment of other mitzvos, this type of soul is satisfied with doing exactly what is required. די לו שיוצא י"ח—It is enough for him that he fulfills his obligation, מחיוב מפורש שחייבתו התורה בפי'—from the explicit obligation that the Torah has stated, such as setting aside fixed times for Torah study, and so on.

He does not seek to go beyond the letter of the law; he fulfills his duties in a precise, measured way, in accordance with what is required and no more.

However, the attribute of the ימין—the right side, is מדת החסד וההתפשטות—the attribute of kindness and expansiveness in the service of G‑d. This is a completely different approach.

Here, the service is characterized by בהתרחבות בלי צמצום והסתר כלל—a broadness and openness, without any contraction or concealment at all. The person serves Hashem in an overflowing, unlimited way, not restricting himself to the minimum requirements.

This is as it says in the verse, ואתהלכה ברחבה כו'—"I will walk in broadness." This phrase expresses the idea of serving Hashem in a wide, expansive manner, with no boundaries or limitations, in contrast to the previous approach of restraint and measurement.

From this attribute of expansiveness, our sages also derived the teaching, זרוק מרה בתלמידים כו'—"Cast bitterness among the students." The idea here is that even in a context of broadness and kindness, there is a need to instill a certain discipline or awe among students, to ensure that the expansiveness does not lead to laxity.

However, as the Rebbe notes, this statement seems to fit more with the attribute of שמאל—the left side, which is about restraint, rather than the right side of expansiveness. This is something that needs further clarification.

(This requires further analysis. It appears that the phrase, "However, the attribute of the right side…" should actually come before this, as the idea of casting bitterness among students is more connected to the left side, the attribute of restraint, rather than the right side of expansiveness.)

The Alter Rebbe explains that when it comes to the level of ימין—the right side, which is מידת החסד—the attribute of kindness, the service of Hashem is done בלי צמצום וגבול כלל—without any contraction or limitation at all.

This means that the person serves Hashem in a way that is completely open and expansive, not holding back, not restricting himself. There is no sense of measure or boundary; everything is done in a broad and generous manner. This is the opposite of the service that comes from the left side, from מידת הגבורה, which is characterized by restraint and limitation.

So, in this level, the person’s approach to serving Hashem is with total openness, with a spirit of giving and kindness that knows no bounds. He doesn’t limit himself to the minimum requirements, but rather goes above and beyond, expressing his connection to Hashem in an unlimited way.

Building on this, the Alter Rebbe says that for someone whose service is rooted in חסד, there is אין מעצור לרוח נדבתו—there is no barrier to his generous spirit.

This applies whether it is in the area of צדקה—charity, or in תלמוד תורה—the study of Torah, or in שארי מצות—other mitzvos. In all these areas, his giving and his involvement are without restriction. He is always looking for opportunities to do more, to give more, to learn more, and to fulfill more mitzvos, never feeling that he has done enough.

This is a person who is driven by a spirit of generosity that cannot be contained or limited. His desire to do good and to serve Hashem is so strong that nothing can hold him back, and he is constantly seeking to increase in all areas of Avodas Hashem.

The Alter Rebbe continues that for such a person, לא די לו לצאת י"ח בלבד—it is not enough for him to merely fulfill his obligation, to just do what is required and no more.

Instead, he strives עד בלי די—to go until there is no limit, to go beyond any measure. He is not satisfied with just meeting the minimum standard; he wants to give and to serve in a way that is truly infinite, without end.

This is the hallmark of someone whose soul is rooted in חסד, in kindness and expansiveness. His Avodah is characterized by a constant drive to do more, to reach higher, and to never be satisfied with what he has already accomplished. This is the deeper meaning of the verse, that even those who serve Hashem with awe and restraint have within them this hidden potential for boundless goodness.