אלול י"ט – אגרת הקודש פרק טו

The Alter Rebbe begins by discussing the general structure of the י"ס—the ten Sefiros—as they exist within the soul of man. He says that it is well known to all that, in a general sense, the middos—the emotional attributes—are divided into seven categories. These are the seven basic emotional traits that serve as the foundation for all the other emotional expressions a person may have.

Although there are ten Sefiros in total, which include both the intellectual and emotional faculties, here the focus is on the seven middos. The Alter Rebbe points out that while there are many different types of emotions and feelings, all of them can be traced back to these seven root middos. The intellect is also part of the ten, but the discussion here centers on the emotional side.

He emphasizes that these seven are the general categories, and later on, all the various emotional nuances and characteristics a person experiences are really just branches or details that stem from these seven foundational middos.

The Alter Rebbe continues by explaining that every single detail of a person's emotional makeup—every nuance and subtlety in the way a person feels or reacts emotionally—ultimately comes from one of these seven middos. These seven are the source and root of all the emotional traits found in a person.

He makes it clear that even though people may have a wide variety of emotional responses, all of them are included within these seven categories. The seven middos are the general roots, and every specific emotional characteristic is a branch that grows from one of these roots.

Now, the Alter Rebbe begins to define each of the seven middos in detail. He starts with מדת החסד—the attribute of chesed, or kindness. What is the essence of chesed? It is the desire and ability להשפיע בלי גבול—to give and to bestow without any limitation or boundary.

This means that chesed is characterized by an unlimited flow of giving, not holding back, and not being concerned with whether the recipient is deserving or not. The nature of chesed is to give freely and expansively, without restriction.

Next, the Alter Rebbe describes מדת הגבורה—the attribute of gevurah, or strength/restraint. Gevurah is the power to לצמצם מלהשפיע כ"כ—to contract, to hold back, or to limit the flow of giving. It can mean giving less, or in some cases, שלא להשפיע כלל—not to give at all.

This is the opposite of chesed. While chesed is about boundless giving, gevurah is about setting boundaries, exercising restraint, and sometimes saying no. It is the force that introduces limitation and discipline into the act of giving.

The third midah the Alter Rebbe discusses is מדת הרחמים—the attribute of rachamim, or compassion. He defines this as the ability לרחם על מי ששייך לשון רחמנות עליו—to have compassion on someone for whom the term compassion is appropriate.

In other words, rachamim is not just indiscriminate giving, but rather a response to someone who is in need, who is lacking, or who is suffering. Compassion is awakened when there is a reason to feel pity or empathy for another person. This is different from chesed, which gives regardless of the recipient's situation.

The Alter Rebbe explains that rachamim is a מדה ממוצעת בין גבורה לחסד—an intermediate trait between gevurah and chesed. What does this mean? On the one hand, chesed gives to everyone, even to those who are not lacking anything or are not in pain. Gevurah withholds or limits giving. Rachamim stands in the middle: it gives, but only to those who are truly in need of compassion.

He clarifies that chesed is להשפיע לכל—to give to all, גם למי שלא שייך לשון רחמנות עליו כלל—even to someone for whom there is no reason to feel pity, because he is not lacking anything and is not in any distress. Rachamim, by contrast, is activated specifically by the presence of need or suffering in the recipient.

Because rachamim is a מדה ממוצעת—an intermediate measure—between chesed and gevurah, it is called "תפארת"—beauty. The idea is that tiferes represents a harmonious blend of the two extremes: the unlimited giving of chesed and the restraint of gevurah.

This balance creates something beautiful, because it is not just one quality in isolation, but a synthesis that brings together the best of both. Tiferes is therefore the beauty that emerges from the proper combination of kindness and restraint, resulting in compassionate giving that is both generous and appropriate.

To illustrate the concept of tiferes, the Alter Rebbe uses the example of בגדי תפארת—garments of beauty. He explains that such a garment is בגד צבוע בגוונים הרבה מעורבי'—a garment dyed with many different colors, blended together.

The beauty of the garment comes specifically from the combination and harmony of multiple colors, rather than from a single, uniform color. In the same way, tiferes is the beauty that results from the harmonious integration of different qualities—kindness and restraint—within a person’s emotional makeup.

The Alter Rebbe explains that if you have a garment that is dyed with only one color—בגד הצבוע בגוון אחד—then you cannot use the term תפארת—beauty—to describe it.

In other words, true beauty comes from a combination of different qualities, just as a beautiful garment is made up of many colors blended together. If there is only one color, it lacks the complexity and harmony that we associate with beauty. This is a metaphor for the middah of Tiferes, which is not just a simple, one-dimensional trait, but a harmonious blend of Chesed and Gevurah, and sometimes other elements as well.

So, the idea here is that Tiferes represents a balanced and integrated approach, and that is what makes it beautiful. A single, unblended quality, no matter how strong, does not have the same effect.

Now, the Alter Rebbe moves on to what happens when the emotion or intention actually comes into action—בבוא ההשפעה לידי מעשה, when the flow reaches the stage of being put into practice.

At this point, it is necessary to take counsel and figure out—צריך להתיעץ—how to give in a way that the recipient will actually be able to receive the influence or the flow—בדרך שיוכל המקבל לקבל ההשפעה.

This means that even if you have a strong desire to give, or a powerful emotion, you can't just give in any way you want. You have to think about the needs and abilities of the recipient. The giving has to be tailored so that it can be received and absorbed. This is a crucial step in the process of hashpo'ah—of influence or giving—because without this consideration, the giving might not be effective at all.

The Alter Rebbe gives an example to illustrate this point: Suppose a father wants to give over a matter of wisdom—דבר חכמה—to teach it to his son.

If the father were to say it to his son exactly as it is in his own mind—אם יאמרנה לו כולה כמו שהיא בשכלו—the son would not be able to understand or receive it—לא יוכל הבן להבין ולקבל.

This shows that the way something is understood by the giver is often too abstract, too deep, or too complex for the recipient to grasp in its original form. The father has to recognize that his own level of understanding is not automatically accessible to his son, and that simply transmitting it as-is will not accomplish the goal of teaching.

Therefore, the father needs to organize the wisdom for his son in a different order and manner—צריך לסדר לו בסדר וענין אחר.

He must present each point and each word in its proper way—דבר דבור על אופניו—and do so gradually, little by little—מעט מעט.

This means breaking down the concept into smaller, more digestible parts, and giving it over step by step. The process is not about dumping all the information at once, but about carefully structuring it so that the recipient can absorb and internalize it. This approach ensures that the teaching is effective and that the son can truly understand what is being conveyed.

This kind of counsel—עצה זו—is what the Alter Rebbe refers to as נצח והוד—Netzach and Hod.

He explains that these are like the kidneys that give advice—שהן כליות יועצות. In the metaphor, just as the kidneys are said to advise a person, so too, Netzach and Hod are the aspects of the soul that help determine how to bring the flow of influence into a form that can be received.

Netzach and Hod are not just about the initial desire to give, but about the practical wisdom and strategy needed to ensure that the giving is successful. They represent the inner process of figuring out the best way to transmit something, whether it is wisdom, emotion, or any other kind of hashpo'ah.

The Alter Rebbe adds another metaphor for Netzach and Hod: they are also referred to as the two kidneys that "cook" the seed—תרין ביעין המבשלים הזרע—that is, the drop that comes from the brain—שהיא הטפה הנמשכת מהמוח.

This is a physical metaphor: just as the seed that originates in the mind is processed and prepared by the kidneys before it can create new life, so too, the wisdom or influence that begins in the intellect must be processed and adapted before it can be transmitted to the recipient.

Netzach and Hod are thus seen as the faculties that "prepare" or "refine" the flow, making it suitable for the recipient, just as the kidneys prepare the seed for conception. This highlights the importance of not just having the content to give, but also preparing it in a way that it can be received and take effect.

What does this mean in terms of wisdom and intellect? The Alter Rebbe explains that the matter of wisdom and intellect—דבר חכמה ושכל—that comes from the father's intellect—הנמשך משכל האב—should not be transmitted exactly as it is, in its very refined and subtle form—שלא יומשך כמו שהוא שכל דק מאד במוחו ושכלו.

Instead, it needs to be changed somewhat from its original subtlety—רק ישתנה קצת מדקות שכלו—so that a new intellect is formed, one that is not so subtle—ויתהווה שכל שאינו דק כ"כ. This is necessary so that the son will be able to receive it in his own mind and understanding—כדי שיוכל הבן לקבל במוחו והבנתו.

This process is about translating deep, abstract ideas into a form that is accessible and meaningful to the recipient. It is not enough to simply pass on what you know; you have to adapt it to the level and capacity of the one you are teaching.

This is exactly like the physical example of the drop that descends from the mind—כטפה היורדת מהמוח—which is initially very refined—שהיא דקה מאד מאד.

But as it passes through the kidneys—ונעשית גסה וחומרית ממש בכליות ותרין ביעין—it becomes thicker and more material. The process of transmission involves a transformation from something very subtle and spiritual into something more tangible and physical.

In the same way, when teaching or giving over wisdom, the original idea must be "thickened" or made more concrete so that it can be received and understood by the student. This transformation is essential for effective communication and for the recipient to truly benefit from what is being given.

The Alter Rebbe now brings another metaphor for Netzach and Hod. He says that נצח והוד—Netzach and Hod—are also referred to as שחקים—Shechakim, and רחיים—Reichayim, which literally mean the heavens and the millstones.

He explains that the שחקים are described as those that "grind the manna for the righteous." This is a reference from the Gemara, which says that one of the levels of the heavens is called Shechakim because it grinds the mon, the heavenly bread, for the tzaddikim. The Alter Rebbe uses this as a metaphor for the function of Netzach and Hod in the soul.

Just as the Shechakim grind the mon to make it suitable for the tzaddikim to receive, so too, Netzach and Hod in the soul serve to process and refine the flow of influence, making it accessible and appropriate for the recipient. This is another layer to understanding how the emotional faculties work—not just as raw feelings, but as powers that refine and prepare what is being given, so it can be properly received.

The Alter Rebbe elaborates on the metaphor by comparing it to a person grinding wheat in a mill. He says, just as someone who grinds wheat in a millstone—הטוחן ברחיים—breaks the wheat down into very fine pieces, so too, in the process of giving over wisdom or influence, there is a need to break down the concept into smaller, more digestible parts.

This analogy helps us understand that the process of transmitting wisdom or any kind of influence is not simply about giving it over in its original, undiluted form. Rather, it must be refined, divided, and made accessible, just as wheat is ground into flour before it can be used for food. The act of grinding represents the effort to make something subtle and complex into something that can be absorbed and utilized by the recipient.

Continuing the analogy, the Alter Rebbe explains that a father who wishes to impart wisdom to his son must also "grind" the concept. He must minimize and break down the idea—להקטין השכל ודבר חכמה—so that it can be received by his child. This means dividing the wisdom into many smaller parts and presenting it little by little—מעט מעט—with advice and understanding—במועצות ודעת.

The point here is that the giver must be sensitive to the recipient's capacity. Just as you can't give a child an entire loaf of bread at once, but must give him bite-sized pieces, so too, when teaching or giving, you must tailor the delivery to what the recipient can handle. This is the practical application of Netzach and Hod: not just the desire to give, but the wisdom to give in a way that is effective and beneficial for the other person.

The Alter Rebbe now introduces another aspect of נצח—Netzach. He explains that Netzach also means to be victorious, to persevere and stand firm against anything that might prevent the flow of influence or the process of teaching—לעמוד נגד כל מונע ההשפעה והלימוד מבנו.

This means that sometimes, in the process of giving or teaching, there are obstacles—either internal or external—that might discourage the father from continuing to give to his son. Netzach is the power to overcome these obstacles, to push through and ensure that the influence or the lesson is delivered, no matter what stands in the way.

Whether the challenge comes from within oneself or from outside circumstances, Netzach is the determination and persistence to see the process through, to make sure that the recipient receives what he needs.

The Alter Rebbe now details what it means to overcome obstacles from "within"—מבית. He explains that this refers to the need to strengthen oneself against the attribute of גבורה—Gevurah, and צמצום—constriction, that exists within the father himself.

Sometimes, the father's own sense of judgment or limitation—his inner Gevurah—arouses a sense of דינים—judgment, in his will towards his son. He might think, "My son is not yet worthy of receiving this." This is an internal barrier that can prevent the flow of influence or teaching.

Netzach, then, is the ability to overcome this inner resistance, to push past one's own doubts or judgments, and to continue giving and teaching, even when the inclination is to hold back. This is a crucial aspect of effective influence: not letting one's own limitations or hesitations get in the way of helping another.

The Alter Rebbe now moves on to the attribute of יסוד—Yesod. He explains that Yesod is, by way of example, the connection—ההתקשרות—that the father forms with his son when he is teaching him.

This is not just about the content of what is being taught, but about the deep bond and attachment that is formed in the process. The father connects his intellect to the intellect of his son—שמקשר האב שכלו בשכל בנו—at the time of their learning together. This connection is done with love and desire—באהבה ורצון—because the father truly wants his son to understand.

Yesod, then, is the channel through which the influence flows, but it is also the emotional and personal connection that makes the transmission effective. Without this bond, the teaching would not have the same impact. The desire and love that the father feels for his son are essential for the son to truly receive and absorb what is being given.

The Alter Rebbe emphasizes just how crucial this connection is. He says that even if the son were to hear the very same words from his father, but the father was not truly engaged—if he was just speaking for himself, not really focused on his son—the son would not understand nearly as much as he does when the father is actively connecting his intellect to his son's.

When the father speaks to his son face to face—פנים אל פנים—with love and longing—באהבה וחשק—and with a deep desire that his son should understand, the impact is far greater. The more the father desires and delights in his son's understanding, the more he is able to give, and the more the son is able to receive.

This is the essence of Yesod: the powerful, heartfelt connection that allows for the fullest transmission of wisdom and influence. It is not just about the information, but about the relationship and the emotional investment that makes the teaching truly effective.

The Alter Rebbe explains that the greater the חשק—desire and תענוג—pleasure, the greater the השפעה—the flow and the teaching. In other words, when the father has a stronger desire and enjoyment in teaching his son, not only does he give more, but the son is also able to receive more.

This is a fundamental principle in the relationship between a teacher and a student, or a father and a son. The more invested the father is emotionally, the more effective the transmission of knowledge and influence becomes. It's not just about the quantity of information, but about the quality and depth of the connection, which enables the son to absorb and internalize what is being given.

The Alter Rebbe continues and says that through this חשק—desire and תענוג—pleasure, the father’s intellect itself expands. His mind becomes broader and more open, allowing him to teach and influence his son in a much greater way.

This means that the emotional investment doesn’t just affect the recipient; it actually increases the giver’s own intellectual capacity. The more the father wants to give, and the more pleasure he takes in the process, the more creative and expansive he becomes in finding ways to teach and reach his son. This is called בהרחבת הדעת—an expansion of the mind and understanding, which leads to a greater ability to give over and teach.

To illustrate this, the Alter Rebbe brings a physical example: just as in the physical world, the abundance of זרע—seed, is a result of increased חשק—desire and תענוג—pleasure.

This analogy helps us understand that the more intense the emotional connection and enjoyment, the greater the actual output or influence. In the context of a father and son, or a teacher and student, the more the father is emotionally invested, the more he is able to give, just as in the physical sense, greater desire leads to a greater flow.

Through this increased desire and pleasure, the father is able to draw down much more from his own mind. The השפעה—the influence or flow, is not just a mechanical process; it is deeply affected by the father’s emotional state.

When there is a strong connection and enjoyment, the father is able to access deeper levels of his own intellect and bring down more to share with his son. This is a direct result of the emotional bond and the pleasure he experiences in teaching.

Because of this, the sages of truth—the חכמי האמת—compared the act of teaching and influencing to a physical union. Just as in a physical relationship, the intensity of the connection determines the abundance and quality of what is transmitted, so too in the spiritual and intellectual sense, the depth of the emotional connection between father and son, or teacher and student, determines the effectiveness of the transmission.

This comparison helps us appreciate that the process of giving over knowledge or influence is not just technical, but is deeply rooted in emotional and spiritual connection, similar to the way physical union brings about new life.

Now, the Alter Rebbe clarifies that these מידות—these emotional traits, such as חסד, גבורה, נצח, הוד, and יסוד, are considered the external aspects of the soul. That means they are the ways in which the soul expresses itself outwardly, in action and relationship.

However, within these external traits are clothed the inner מידות—the inner emotions, which are primarily אהבה—love and יראה—awe or fear. These are the deeper motivations that drive the external expressions. So, while we see the outward actions and emotions, at their core, they are powered by the inner feelings of love and awe.

To give a practical example, the Alter Rebbe describes a father who gives to his son because of his אהבה—love for him. On the other hand, the father might withhold from giving, out of יראה—fear or concern that his son might stumble or be harmed by what he receives.

This shows how the inner emotions—love and fear—are the real motivators behind the father’s actions. The love pushes him to give, while the fear holds him back, concerned for his son’s wellbeing. Both of these are inner drives that manifest outwardly in the father’s behavior towards his son.

The Alter Rebbe concludes this section by stating that the source and root of both these inner and outer מידות—emotions, is the חב"ד—the intellectual faculties of the soul: חכמה—wisdom, בינה—understanding, and דעת—knowledge.

In other words, a person’s emotions, both the deep inner feelings and the outward expressions, all originate from his intellect. The way a person thinks and understands shapes the way he feels and acts. This is seen clearly in life: a child with limited intellect will have limited and immature emotions, while an adult’s more developed intellect leads to more refined and meaningful emotional responses. Thus, the intellect is the foundation and root of all the emotions in the soul.

The Alter Rebbe now explains a fundamental principle: the emotions of a person are shaped by his intellect. In other words, the way a person feels, the way he loves, fears, or is compassionate, all of these are determined by his level of understanding and wisdom.

This is a crucial point in Chassidus. The middos—the emotional traits—are not just random or innate; they are a direct outgrowth of the person's seichel, his intellectual faculties. The more developed a person's intellect, the more refined and elevated his emotions will be.

This is the meaning of the phrase כי לפי שכל האדם כך הן מדותיו—according to a person's intellect, so are his emotions. The emotions are a reflection, an expression, of what the mind understands and values.

The Alter Rebbe brings a clear, observable example: we see this vividly in children. When a child is young, his Chabad—that is, his Chochmah, Binah, and Daas, his intellectual faculties—are still in a state of smallness, of immaturity.

Because his mind is undeveloped, all of his emotions are focused on things of little value. What excites or upsets a child? Small, trivial matters. His love, his anger, his jealousy—all are about toys, treats, or other things that, to an adult, seem insignificant.

This is the meaning of הקטן שהחב"ד שלו הן בבחי' קטנות, כך כל מדותיו הן בדברים קטני הערך—a minor whose Chabad is in a state of smallness, so too all his emotions are about things of little worth. The emotions follow the development of the intellect.

The Alter Rebbe continues: this principle applies not only to children, but to adults as well. Even among grown people, the quality and direction of their emotions are determined by the level of their intellect.

This is expressed in the verse, לפי שכלו יהולל איש—a person is praised according to his intellect. In other words, the way a person acts, the way he is recognized and valued, is in accordance with his understanding and wisdom.

So, even among adults, the more a person develops his mind, the more his emotions will be elevated and directed toward things of true value. The intellect is the root and measure of the emotions, at every stage of life.

The Alter Rebbe now gives a specific example: the greater a person's wisdom, the greater his love and kindness. If someone has a broad and deep intellect, his capacity for love, for giving, for compassion, will also be greater.

This is the meaning of כי לפי רוב חכמתו כך הוא רוב אהבתו וחסדו—according to the abundance of his wisdom, so is the abundance of his love and kindness. The more a person understands, the more he is able to feel and to give.

This is not only true for love and kindness, but for all the emotions. The intellect is the source that feeds and shapes the emotions, both in quantity and in quality.

The Alter Rebbe broadens the point: this relationship between intellect and emotion applies to all the middos, both internal and external. Whether we are talking about the inner feelings a person has, or the way those feelings are expressed outwardly in action, their source is always in the person's Chabad—his intellectual faculties.

So, for example, a person's ability to feel awe, compassion, determination, or humility—all of these, whether they are experienced internally or acted upon externally, originate in his mind and understanding. The Chabad is the wellspring from which all the middos flow.

The Alter Rebbe now specifies: the primary force that brings the intellect into the emotions is the quality of Daas. While Chochmah and Binah provide the raw material—the ideas and understanding—it is Daas that connects the intellect to the emotions and makes them real and felt.

This is what he means by והעיקר הוא הדעת שבו הנמשך מבחי' החו"ב שבו כנראה בחוש—the main thing is the Daas, which is drawn from the Chochmah and Binah, as we see clearly. In other words, a person can have great ideas and deep understanding, but unless he truly internalizes them—unless he has Daas—they will not affect his emotions.

Daas is the bridge, the power of connection and focus, that takes what the mind knows and brings it into the heart, so that a person actually feels love, awe, or compassion based on his understanding.

The Alter Rebbe concludes this section by pointing out: the differences in people's emotions are a direct result of the differences in their opinions and understanding. Just as no two people have exactly the same way of thinking, so too their emotional makeup is different.

This is the meaning of כי לפי שינוי דעות בני אדם זה מזה כך הוא שינוי מדותיהם—according to the differences in people's opinions, so are the differences in their emotions. The variety of human feelings and characteristics is rooted in the variety of human minds and perspectives.

So, the entire structure of a person's emotional life is built upon the foundation of his intellect. The more a person works on his understanding, the more he can refine and elevate his emotions.