Tanya תניא

KUNTRES ACHARON ON SEVERAL CHAPTERS

To understand how reading narratives in Torah binds one with chochmah ilaah, the supernal wisdom.

Kavanot p. 16b says that just as man engages himself (in Torah study) below, so is the likeness, supernal Man, (engaged in Torah study) above…. This might also apply (only) to contemplating the written words (of the Torah). But uttered speech, we may say, pierces and ascends to Atzilut itself, or to Beriah through intellectual love and fear, or to Yetzirah through innate fear and love. Through Scripture it rises from This World to the ten sefirot of Asiyah, for “it pierces atmospheres….” In contrast, thought (affects only) the “likeness,” the source of his soul….

But then we find in Zohar, vol. III, p. 105, that simply thinking achieves nothing…, meaning that it does not have even a beneficient effect; see there and page 31b. But this refers only to eliciting a reaction Above, to call forth from there downward. The thought simply remains there, increasing additional great illumination there. The increase in illumination in Atzilut is through study and practice of mitzvot of action in Asiyah, for the Union is primarily above. Only the fruits reach This World, through calling forth illumination in minute measure here below by speech and deed. However, through mere thinking nothing is called forth. Hence he has not fulfilled the purpose of the soul’s descent into This World, which is only to draw into the lower world supernal illuminations, as Etz Chaim 26 says, “to call forth illumination.”

But to elevate, from below upward, proper thought is imperative, for without awe and love it does not fly upward, as explained in Shaar Hanevuah, ch. 2. And the good thought….

But the expression “pierces firmaments…” means even without awe and love, by a fortiori reasoning from the case of idle words, since the measure of good is more generous. This, however, refers only to “firmaments,” meaning the chambers and abodes, but not the body of Supernal Man. It certainly does not apply to nefesh, ruach, and neshamah, even of Man of Asiyah, meaning the ten sefirot, lights, and vessels. This is the intention of Tikkunim, that without fear and love it cannot ascend or stand before G–d, stressing before G–d.