After describing the ten sefirot as they appear in the human soul, the Alter Rebbe now makes a crucial clarification:
Everything he described until now was only a mashal.
The emotional and intellectual structure he outlined exists even in the ordinary human soul. But the Divine soul uses those same faculties for an entirely different purpose.
1. The Earlier Description Was Only an Analogy
The Alter Rebbe says:
“כל זה הוא רק על דרך משל”
The examples of a father teaching a son, giving, withholding, advising, and connecting were taken from the ordinary intellectual soul.
Those human faculties are useful as a model, but they are not yet the true subject.
2. In the Divine Soul, Every Faculty Is Directed Toward Hashem
The Divine soul is:
“חלק אלוק ממעל”
“A part of G-d above.”
Therefore all its powers ultimately point toward one goal:
Attachment to Hashem.
The same faculties exist, but their focus is transformed.
3. Chesed: Becoming Attached to Hashem Through Kindness
Why does the Divine soul want to perform acts of kindness?
Not merely because it feels generous.
Rather:
Out of love for Hashem and a desire to cleave to Him.
The person practices kindness because Chazal taught:
“הדבק במידותיו”
“Attach yourself to His attributes.”
By acting with kindness, one imitates Hashem’s kindness.
4. Gevurah: Restraint for the Sake of Holiness
The attribute of Gevurah is expressed by:
- Restraining oneself.
- Overcoming the yetzer hara.
- Creating safeguards against sin.
- Enforcing the Torah’s standards when necessary.
The driving force is:
Fear of Hashem.
5. Tiferet: Glorifying Hashem
The attribute of Tiferet becomes:
Beautifying and glorifying Hashem.
A person praises Hashem through:
- Thought
- Contemplation
- Speech
- Torah and prayer
The focus is not personal beauty or honor, but the revelation of Hashem’s greatness.
6. Netzach: Fighting Obstacles
Netzach appears as spiritual determination.
A Jew refuses to surrender to anything that blocks:
- Service of Hashem.
- Attachment to Hashem.
- The revelation of Hashem’s honor in the world.
The Alter Rebbe compares this to:
The wars fought by David HaMelech.
Not physical aggression, but steadfast commitment to holiness.
7. Hod: Submission and Gratitude
Hod is expressed through:
Recognition of Truth
Acknowledging that:
Everything exists because Hashem gives it life.
Even when the mind cannot fully grasp how the universe is nullified before Hashem, a Jew accepts this truth.
Gratitude
Thanking Hashem for His kindnesses.
The opposite of Hod is becoming:
A kafui tovah (ungrateful person).
8. Yesod: Bonding with Hashem
Yesod is the soul’s desire for attachment.
The person seeks:
Connection with “חיי החיים” (the Source of Life).
This attachment is described as:
- Dveikut
- Desire
- Longing
- Spiritual delight
Yesod is the faculty that creates relationship.
9. Malchut: Accepting the Yoke of Heaven
Finally comes Malchut.
Malchut means:
Accepting Hashem’s kingship.
The person serves Hashem as:
A faithful servant before his master.
With:
- Awe
- Submission
- Obedience
This is the practical expression of Divine sovereignty within the soul.
The Central Point of the Chapter
The Alter Rebbe is teaching that the ten sefirot are not merely abstract powers.
In the Divine soul:
- Chesed becomes kindness for Hashem’s sake.
- Gevurah becomes self-discipline for Hashem’s sake.
- Tiferet becomes glorifying Hashem.
- Netzach becomes perseverance in His service.
- Hod becomes gratitude and submission.
- Yesod becomes attachment to Him.
- Malchut becomes accepting His rule.
All the faculties of the soul are ultimately transformed into different forms of relationship with and service of Hashem.
Key Takeaway
The Alter Rebbe moves from the human analogy to the Divine soul itself. The same emotional and intellectual faculties exist within every Jew, but in the Divine soul they are redirected toward one purpose: loving, fearing, serving, praising, obeying, and attaching oneself to Hashem. The ten sefirot within the soul are therefore ten modes of avodat Hashem.