Daily Tanya Sunday 15th Nissan Chapter 40 Part 3: The elevation of words of Torah and prayer which are said with concentration

15^th Nissan

1. The elevation of words of Torah and prayer which are said with concentration:

• However, words of prayer which are said with proper concentration and words of Torah which are studied for the sake of G-d, then this concentration becomes invested in these letters of speech being that it is the root and source of them and is the reason and cause for the recital of these letters.
• Concentration elevates the words to the Sefiros: Accordingly, this concentration has the ability to elevate these words to their proper place within the 10 Sefiros of the world of Yetzirah or Beriya, depending on the quality of the concentration as to whether it was recited with intellectual love and fear or natural love and fear, as explained above in chapter 39.
• The Divine revelation that occurs when the words are elevated: When the above words of Torah and prayer become elevated to the Sefiros due to proper concentration, they then experience a revelation of the infinite light of G-d, which is the Divine supernal will, which is invested in the letters of Torah which one learns and within its concentration, or within the words of prayer and its concentration, or within the fulfillment of a Mitzvah and its concentration. This revelation is an infinitely greater ray of G-dliness than the original revelation that it had in this world, which is completely incomparable on any measure, as it is not possible for this level of revelation to be revealed at all within it so long as the letters of Torah and prayer and the Mitzvah’s are within this physical world.
• In the future era: The above is with exception to the future era, at the end of all days, when the physical world will become elevated and the glory of G-d will become revealed, as explained in length in chapters 36 and 37. [At that time, there will be no concealment at all during one’s fulfillment of Torah and Mitzvahs, and elevation will not be necessary.]

(LY) 6th Nissan

2. Gloss-The effect of Torah and Mitzvos on the upper worlds:

• A revelation of the Divine unification above: As stated above, when one studies Torah and prays with the proper concentration, this elevates the letters of Torah and prayer to the 10 Sefiros. When it becomes elevated to this level, the Divine supernal unification which is affected through every Mitzvah and the study of Torah, becomes revealed and shines.
• The unification in the emotional attributes: This unification is a unification within G-d’s attributes, in which they become incorporated within each other, which causes the severities to be sweetened within kindness.
• The cause of this unification: This unification in the Divine attributes is caused by the auspicious time above that occurs as a result of the fulfillment of a Mitzvah or Torah study. During this time the infinite light of G-d shines and is revealed in a most abundant and powerful manner due to the arousal from below which is caused by the performance of the Mitzvah or the study of Torah, in which the supernal will of the infinite G-d is invested.
• The unification in the world of Atzilus: Now, the main unification that takes place is within the much higher world of Atzilus. In the world of Atzilus, the core and essence of G-d’s attributes are found in a state of unity with G-d who is their emanator. In that level is found the core and essence of the Divine will of the infinite G-d, and it is only a mere ray of this revelation which shines in the worlds of Beriya, Yetzirah, and Assiya, in each world in accordance with its level.
• The power to affect unification even in the world of Atzilus: Now, although the soul of the Jew who is studying Torah or fulfilling the Mitzvahs is not from the level of Atzilus, nevertheless, the Divine will which is invested in this Mitzvah, which is the actual Jewish law and Torah that one is to studying, is G-dliness, and is the infinite light of G-d which is one with His will. Now, within G-d’s will He emanated His attributes which are united with Him. Thus, through the Divine will being revealed through one’s study of Torah and fulfillment of the Mitzvahs, the attributes of G-d become incorporated within each other, and the severities become sweetened within kindness at this auspicious hour.

(LY) 7th Nissan

3. Love and fear are the wings of Torah and Mitzvos:

• Based on all the above, we can understand more clearly the fact that love and fear of G-d are considered the wings of the Torah and Mitzvahs that one studies and fulfills.
• Angels need wings to fly, which is their love and fear: This is based on the verse which states regarding the Angels “and with two wings you shall fly,” [which refers to that the elevation above is through love and fear].
• Love and fear are the arms of man corresponding to the wings of a bird: Rabbi Chaim Vital writes that the wings of a bird are the arms of man. [This refers to the love and fear that man has for G-d, as the right arm refers to love, and the left arm refers to fear.]
• Sons versus chicks: The Zohar states that one who serves Hashem with love and fear is called a child, while if one does not serve him with love and fear, he is called a chick which cannot fly.

4. Gloss-Matat, and the world of Yetzirah:

• Matat the Angel is a bird: It states in the Zohar that the angel known as Matat is referred to as a bird. Its head is the Yud of G-d’s name, while its body is the Vav of G-d’s name, and its two wings are the two letters Hei.
• The world of Yetzirah corresponds to Matat: In detail, the angel known as Matat corresponds to the world of Yetzirah. The laws of the Mishneh correspond to the letter Vav. The head of the world of Yetzirah [which corresponds to the letter Yud] is its intellectual aspects of Chochma, Bina, Daas. This corresponds to the inner aspects of the Torah laws, their mystical meaning, and reasons.
• The wings are love and fear: The two wings of the angel of Matat is love and fear. The first letter Hei of the Divine name refers to love of G-d, while the second letter Hei of the Divine name refers to the lower fear of G-d.
• The lower fear of G-d: This lower fear of G-d is the acceptance of the yoke of heaven and fear of G-d similar to the fear of the king. This is an external conscious fear.
• The higher fear of G-d: This is in contrast to the higher fear of G-d which is a fear of shame. This is a concealed fear that is known only to G-d. This corresponds to the letter Yud of the name of G-d, which is in the supernal wisdom as it states in the Zohar.

(LY) 8th Nissan

5. Love and fear elevate Torah and Mitzvahs to the spiritual worlds, as wings help a bird fly to the heavens:

• Wings are not a vital organ of a bird: The wing of a bird is not considered a main organ of the bird with which it cannot live without, as its life is not dependent on it at all, as it states in the Mishneh that a bird remains kosher even if its wings are removed. This is in contrast to the head and body of the bird which is its main structure. The only function of the wings is to help the head and body fly. The same applies with love and fear, as we will now explain.
• Torah and Mitzvahs affect the Divine unification: Torah and Mitzvos are what create the actual supernal unification above through eliciting a revelation of the Divine will, as a result of the Torah and Mitzvahs.
• The love and fear elevate the Torah and Mitzvahs to perform the unification: The purpose of the love and fear that is experienced while performing the Mitzvah is what elevates the Torah and Mitzvah to a place above where the will of the infinite G-d can be revealed for the unification to take place, which is in the world of Yetzirah and Beriya.

6. Gloss-The world that is affected by the study of each subject of Torah:

• Mitzvos Maasiyos and Mikra affect Yichud up until the world of Assiya: The elevation of the Torah and Mitzvahs through performing them with love and fear is not only to the worlds of Yetzirah and Beriya, but also to the world of Assiya. This is the world in which the physical Mitzvahs, and study of Scripture, are elevated to. This means that the study of scripture affects a Divine unification and revelation of the infinite light of G-d within the world of Atzilus all the way down to the world of Assiya.
• Mishneh affects Yichud up until the world of Yetzirah: The study of Mishneh causes a Divine unification within the world of Yetzirah. This means that the study of Mishneh affects a Divine unification and revelation of the infinite light of G-d within the world of Atzilus all the way down to the world of Yetzirah, but not in the world of Assiya.
• Talmud affects Yichud up until the world of Yetzirah: The study of Talmud affects a Divine unification in the world of Beriya. This means that the study of Talmud affects a Divine unification and revelation of the infinite light of G-d within the world of Atzilus all the way down to the world of Beriya, but not in the world of Yetzirah or Assiya.
• Kabbala affects Yichud only in the world or Atzilus: The study of Kabbalah effects a Divine unification only in the world of Atzilus and has no effect at all in the world of Beriya, Yetzirah, or Assiya, as is written in the writings of the Arizal.