אלול י"ז – אגרת הקודש פרק טו

The Alter Rebbe begins by stating that in order to understand the parable and metaphor, the words of the sages and their riddles regarding the Sefiros, we need to approach these lofty concepts through something more accessible to us.

He points out that the teachings about the ספירות—the Divine attributes—are often presented in the form of riddles and metaphors. This is because the Sefiros are not something we can grasp directly or experience firsthand. Instead, we must rely on analogies and hints to gain even a small measure of understanding.

The Alter Rebbe is setting the stage for us: before we can delve into the deeper meaning of the Sefiros, we must first recognize that our knowledge is indirect, and that the sages themselves used parables and riddles to convey these profound ideas.

The Alter Rebbe continues by saying that this is a well-known concept in the land, from the mouths of the holy ones. In other words, this approach—using analogies from our own experience to understand higher spiritual realities—is not something new or unique to him. It is a tradition passed down from earlier generations of great tzaddikim and scholars.

He emphasizes that this method is accepted and established among the Kedoshei Elyon, the most elevated and holy individuals. The idea is that the way we understand the workings of the soul and body can serve as a model for understanding the Divine.

To make these concepts a little more accessible to our intellect, the Alter Rebbe brings the verse, ומבשרי אחזה אלוה—"From my flesh I see G‑d." This is the foundation for the entire approach he is about to lay out.

He explains that the purpose of this verse is to bring the subject closer to our understanding. Since we cannot directly perceive or comprehend G‑dliness, we are instructed to look at our own existence—our own flesh and soul—as a way to gain insight into the Divine.

This verse is not just a poetic statement; it is a directive. By examining the relationship between our soul and our body, we can begin to grasp, in some small way, the relationship between G‑d and the world, and the nature of the Sefiros.

The Alter Rebbe clarifies the intent behind the verse: שהכוונה היא להבין קצת אלהותו יתברך, מנפש המלובשת בבשר האדם—the intention is to understand a little bit of G‑d's G‑dliness from the soul that is clothed in the flesh of a person.

He explains that the closest thing we have to experiencing G‑dliness is our own neshamah, our soul. The soul, as it is invested within the body, serves as the most tangible example we have for understanding the workings of the Divine.

By observing how the neshamah enlivens and directs the body, we can gain a small measure of understanding about how G‑d enlivens and directs the world. This is the meaning of "from my flesh I see G‑d"—from the way the soul is clothed in the body, we can perceive something about G‑dliness.

The Alter Rebbe supports this approach with the words of our sages, as they comment on the verse ברכי נפשי—"My soul will bless Hashem." The sages say: Just as the Holy One, blessed be He, fills the world, so too does the soul fill the body.

This analogy is crucial. The way the neshamah fills and animates the body is a reflection of how Hashem fills and animates the world. The sages are teaching us that there is a parallel between the microcosm of the human being and the macrocosm of creation.

By contemplating the relationship between our soul and our body, we can begin to understand, at least in a limited way, the relationship between Hashem and His creation. This is why the sages drew this comparison—to give us a framework for grasping these otherwise abstract concepts.

The Alter Rebbe then brings a teaching from the Zohar on the verse ויפח באפיו נשמת חיים—"He blew into his nostrils the breath of life." The Zohar explains: מאן דנפח מתוכי' נפח—when someone blows, they blow from their innermost being.

This means that the neshamah is not just a creation or something external; it is a part of Hashem's innermost essence, so to speak. When the Torah says that Hashem "blew" the soul into Adam, it is teaching us that the soul comes from the deepest, most inward aspect of G‑dliness.

This idea reinforces the earlier point: our soul is not something distant from Hashem, but is actually rooted in the highest levels of G‑dliness. This connection is what allows us to use our own soul as a model for understanding the Divine.

The Alter Rebbe now addresses a possible question: What about those who feel they are on a low spiritual level? He says that even the Nefesh of Asiyah—the lowest level of the soul, in the lowest world—also comes from a Divine source.

He explains that the נפש דעשיה—the soul of Asiyah—originates from the union of זו"נ דעשיה—Zohar and Nukvah of Asiyah. In Kabbalistic terms, this refers to the masculine and feminine aspects of the Sefiros in the world of Asiyah, the lowest of the four spiritual worlds.

But it goes deeper: the intellectual faculties (mochin) of these Sefiros—corresponding to the levels of Chayah and Neshamah—are themselves derived from the אחוריים דכלים דזו"נ דאצילות—the "backs" or external aspects of the vessels of Zohar and Nukvah of Atzilus. And these are truly G‑dliness.

In other words, even the lowest soul in the lowest world is ultimately rooted in the highest Divine source. The "backs" of the vessels of Atzilus are still G‑dly, and from there, through a process of descent, comes the soul that animates even the simplest Jew. This means that every soul, no matter how lowly it may seem, contains within it a spark of the highest G‑dliness.

The Alter Rebbe explains that within these levels—specifically, within ז"א ונוקבא דאצילות—there shines the light of the blessed Ein Sof. This divine light is not revealed openly, but rather it is enclothed and concealed within the Chochmah of Atzilus.

He emphasizes the unity here: דאיהו וגרמוהי חד באצילות—in Atzilus, Hashem and His vessels are absolutely one. There is no separation between the Infinite and the vessels that express His attributes. The Chochmah of Atzilus is not just a container, but is completely unified with the Ein Sof itself.

This means that the source of all the lower levels, even those that seem distant from the highest spiritual realms, ultimately receive their vitality from this innermost, divine unity. The light of the Ein Sof, hidden within Chochmah, radiates through all the levels, even as it becomes more concealed as it descends.

Therefore, the Alter Rebbe says, also in the soul of man, the same principle applies. The light of the blessed Ein Sof shines within the person’s soul, but again, it is enclothed and hidden within the light of Chochmah that is found in the soul.

This divine light is what vitalizes the person. Even though we may not perceive it directly, the very life-force that animates a Jew comes from this concealed godliness. The Chochmah within the soul serves as the channel through which the Ein Sof is present and gives life to the entire being.

So, every Jew, regardless of their spiritual level, has within them this spark of the Infinite, hidden in the deepest part of their soul. This is not just a metaphor; it is a real connection to the highest levels of godliness, present in every individual.

From this, the Alter Rebbe concludes that from this inner divine light, a person can understand a little bit about the supernal Sefiros. Since all the Sefiros shine within his soul, and his soul is composed from them, there is an intrinsic connection between the human soul and the divine attributes.

This means that when a person contemplates the workings of his own soul—how it gives life to the body, how its faculties function—he can gain some insight into the way the Sefiros operate above. The soul is a microcosm of the higher worlds, and by understanding oneself, one can begin to grasp, at least in a small way, the mysteries of Hashem’s attributes and how they interact.

Therefore, the Alter Rebbe is laying the foundation for the rest of the Sicha: by recognizing that our own soul is rooted in the highest spiritual realms, we are empowered to use our personal experience as a lens to understand the divine. This is the deeper meaning of the verse, ומבשרי אחזה אלוקה—from my flesh, from my own soul and its workings, I can perceive something of G‑dliness.