ב' כסלו – קונטרס אחרון פרק ד'

This section begins by addressing a statement from the פרי עץ חיים—Pri Etz Chaim, which says that in our times, the main beirur—refinement or elevation of the sparks, is accomplished specifically through התפלה—prayer, even though the study of Torah is generally considered to be on a higher level than prayer.

At first glance, this seems puzzling. We know that Torah study is described as being greater than all other mitzvos, as in the phrase ותלמוד תורה כנגד כולם—the study of Torah is equal to them all. So why does the Pri Etz Chaim say that nowadays, the main refinement is through prayer? The Alter Rebbe sets out to explain the difference between what is accomplished through Torah and mitzvos, and what is accomplished through prayer.

The explanation is as follows: Through Torah and mitzvos, we add light in the world of אצילות—Atzilus. That is, the infinite light of Hashem is drawn into the vessels of Atzilus through our Torah and mitzvos.

When a person studies Torah, he draws down this light into the פנימית הכלים—the inner aspect of the vessels, which refers to the mochin—the intellect, the inner faculties. Torah is the intellectual connection to Hashem, and so it draws down the light into the inner, intellectual aspect of Atzilus.

When a person fulfills mitzvos, the light is drawn into the חיצוניות הכלים—the external aspect of the vessels, which are the levels of נה"י—Netzach, Hod, Yesod, the lower three of the ten sefirot within ז"א—Ze'er Anpin, the "small face" of Atzilus. These are the external, more action-oriented aspects.

However, even though the light is drawn into Atzilus, it eventually becomes enclothed in the lower worlds—בריאה, יצירה, עשיה—Briyah, Yetzirah, and Asiyah—when the Torah and mitzvos are performed in their physical form in this world. So the process is: the light is first drawn into Atzilus, and then it is enclothed and descends into the lower worlds through the physical acts of Torah and mitzvos.

Prayer, however, is different. Through התפלה—prayer, we draw down the infinite light of Hashem directly into the worlds of בריאה, יצירה, עשיה—Briyah, Yetzirah, and Asiyah, not just in a way of enclothing or filtering through higher worlds, but as a direct revelation of the light itself.

This means that prayer has the power to actually change the state of creation—to alter the reality of the world as it is. For example, a sick person can be healed, rain can descend from the heavens to the earth, and the earth can bring forth new growth. These are tangible, physical changes in the world that result from the direct drawing down of Hashem's infinite light through prayer.

By contrast, when it comes to Torah and mitzvos, there is no visible change in the physical object involved. For example, when a person puts on tefillin, the parchment itself does not change as a result of the mitzvah. The act of the mitzvah does not visibly alter the physical matter at that moment.

The spiritual effect is real and profound, but it does not manifest as a physical transformation in the object itself. The change is in the spiritual realms, not in the physical substance of the mitzvah object.

Even in those mitzvos where the act itself is the completion of the mitzvah—such as writing a sefer Torah or building a sukkah (according to those opinions that hold building the sukkah is itself a mitzvah)—the change that takes place in the world is accomplished by the human being, not by Heaven.

In other words, the person is the one who writes the Torah scroll or builds the sukkah, and through his action, the physical object is changed. But this is not the same as the change that comes through prayer, where Hashem Himself brings about a transformation in the world—such as healing the sick or sending rain—by drawing down new life and energy from the infinite light of Hashem, Who alone is all-powerful and able to do anything.

Therefore, in order to draw down the infinite light of Hashem into this world, it is impossible without an העלאת מ"ן—an elevation of mayin nukvin, the "feminine waters," from below. This refers to an arousal from below—a movement initiated by the person in this world.

This is different from Torah and mitzvos, which draw down light into Atzilus, where there is already an inherent connection between Atzilus and the Emanator, Hashem. There, the process is more automatic, as the connection is already established. But to bring the infinite light all the way down into the lower worlds and effect real change here, an active arousal from below is required, which is accomplished through prayer.

What is this elevation of מ"ן—mayin nukvin, in the mind and heart of a person? It is a state of limitless fiery love—a passionate yearning for Hashem that goes beyond one's natural limitations. This is what is called מאדך—"with all your might," meaning to serve Hashem with a love that is boundless relative to one's own capacity.

Of course, a human being is inherently limited, so "limitless" here means going beyond one's own boundaries—giving more than what one thinks is possible for oneself. This kind of devotion is what arouses and draws down the infinite light of Hashem.

In Kabbalistic terms, this is accomplished by drawing from the Gevuros of Sag—the powers of restraint associated with the Divine Name whose numerical value is 63. This is the source of the 288 sparks (הרפ"ח ניצוצין) that fell from the world of Tohu, and through this powerful, boundless yearning, a person is able to reach and elevate those sparks.

This is why תפלה—prayer is called חיי שעה—"temporary life," while Torah is called חיי עולם—"eternal life." Prayer is associated with מלכות—Malchus, the Divine attribute that descends into the lower worlds of Briyah, Yetzirah, and Asiyah, and gives life to the temporal, physical world.

Torah, on the other hand, is associated with ז"א—Ze'er Anpin, the "small face," which refers to the emotional attributes of Atzilus. The 248 mitzvos are divided among the ten vessels of the ten sefirot within Ze'er Anpin. Torah is thus connected to the eternal, spiritual realms, while prayer brings the infinite light of Hashem into the temporal, physical world, impacting our immediate needs and reality.