In the Tikkuney Zohar we find: From the right side comes a mind as white as silver, as it is written (Isaiah 41:8), “the seed of Avraham, My beloved.” (Tikkuney Zohar #70, p.129a)
Behold, looking is comprised of direct light and reflected light. Vision spreading outward is direct light. When it arrives [back] so that the intended object might be observed, that is reflected light. {The essence of visual perception is the power of vision moving and spreading outward and impacting with the observed object. On account of this impact the power of vision then rebounds back to the eyes and the observed object is pictured in the eyes. The eyes thus see the observed object, as has been thoroughly explained (above, Likutey Moharan I, 13:4; see there). Thus we see that visual perception is comprised of direct light and reflected light. The power of vision spreading outward from one’s eyes to the observed object is the aspect of direct light. The power of vision impacting with the observed object—through which the object is reflected and pictured in one’s eyes, this being the essence of looking—is the aspect of reflected light, since the vision rebounds and returns to his eyes, as explained.}
God, blessed be He, cannot be fathomed in any way. Nevertheless, so that we might have some understanding, it is similarly said of Him: “Though God is exalted, He sees the lowly; and the High One perceives from afar” (Psalms 138:6). “He sees” is the aspect of direct light; “perceives from afar” is the aspect of reflected light. {The main way one knows what one sees is through reflected light, which is the power of vision returning to the eyes. Occasionally, therefore, a person will see something with his own eyes and even so not know what he saw, such as when something is passed by his eyes at great speed. This is because there was insufficient time for the power of vision to return to his eyes and for his brain to picture the thing so that he might know it. This is explained in Likutey Moharan I, 65:3; see there. Thus it is that knowledge—that which one knows through looking—is the aspect of reflected light.}
2. Know, too, that looking creates a vessel—namely, dimension and time. Before a person sees an object, it lacks dimension <and time>. But by looking at it, it acquires <them both>. This is as our Sages, of blessed memory, taught: “He made you suffer and let you go hungry, and He fed you the manna” (Deuteronomy 8:3)—one who sees what he eats cannot be equated to… From here we learn that the blind are never satiated (Yoma 74b). This is because someone who cannot see lacks definition. Thus the Talmudic passage concludes: What verse [proves this]?—”Better is the seeing of the eyes than the roving of the soul” (Ecclesiastes 6:9). <With the aspect> of vision he sets his soul in motion, and this [creates] the definition.
3. {“Everyone’s eyes look to You with hope, and You give them their sustenance in its time” (Psalms 145:15). } This is the benefit of trust. Trust is the aspect of looking: a person looks and watches with his eyes for God alone. And he trusts in Him, as in “Everyone’s eyes look to You with hope.” Looking with trust also creates a vessel—namely, dimension and time. Bounty is constantly descending from on high, but it is without fixed time. On occasion the thing one needs now will arrive in only two or three years. However, by looking with trust he gives the bounty dimension and time, so that this bounty comes at the very time he needs it.
This is the explanation of the verse: “Everyone’s eyes look to You with hope,” and so “[You] give them their sustenance in its time.” That is: When one looks with his eyes to God—i.e., the aspect of trust, of “Everyone’s eyes look to You with hope”—as a result, “You give them their sustenance in its time.” Specifically “in its time”—i.e., at the very time one needs it. This is because trust, which corresponds to looking, creates a vessel: dimension and time, as explained above.
4. This is also the benefit of getting close to tzaddikim. There is an aspect of “My soul thirsts” (Psalms 42:3)—like someone who is so thirsty that he drinks even bad water. The same applies to worshipping God. There are individuals who are always thirsty. They study Torah and constantly serve Him, yet are forever thirsty. This is because although their soul constantly longs to worship God, [their service] is without regularity or intellect. For, occasionally, setting aside Torah preserves it (Menachot 99b), as it is written (Psalms 119:126), “It is a time to do for God; they have abrogated Your Torah.” <They are rectified by> attaching themselves to tzaddikim, who create dimension and time to save these individuals from the aspect of thirst. {“My soul thirsts for God, the living God—O when will I come and be seen in the presence of God?”}
This is the explanation of the verse: “My soul thirsts for God, the living God”—this is the aspect of thirst, as explained above. “O when will I come” and not be thirsty, “and be seen in the presence of God?” Specifically “and be seen”—i.e., when will I merit service that is in the aspect of seeing? For then it will be with dimension and time, as it ought to be; and so not an aspect of thirst.
5. Therefore, a person needs to renew his intellect daily, as it is written (Lamentations 3:23), “They are renewed every morning…”; and it is also written (Morning Liturgy), “With His goodness, He renews….” {Renewing the mind—i.e., meriting new intellect, so that one’s intellect is constantly expanding—is the aspect of sight. For the intellect’s perception corresponds to vision. One knows and understands the thing clearly, as though his eyes see it very distinctly. This is as it is written (Genesis 3:7), “Then the eyes of both of them were opened”—and Rashi comments: This is said with respect to wisdom. This is brought a number of times in the Rebbe’s teachings.}
Now, the power of vision has two aspects. Someone with strong vision can see from afar and does not have to get close to the thing he needs to see. But someone whose vision is weak has to get close to the thing he wants to see and look at it carefully.
The same applies to the service of God. One person has a clear mind. He is able to pray and study Torah without arduous concentration. Another person has to [work to] collect his thoughts before speaking. If he speaks before contemplating, his words lack thought— corresponding to “the back of the words.” This is the aspect of constricted mentalities, which are judgments. But someone whose mind is clear has expanded consciousness, which is the aspect of mercy and kindness.
This is as in the teaching of our Sages, of blessed memory: Great is dae’ah, for it is positioned between two Divine Names, as it is said (1 Samuel 2:3): “for El (the Omnipotent One) of dae’ot is YHVH (God)” (Berakhot 33a). El is lovingkindness, as it is written (Psalms 52:3), “the lovingkindness of El lasts throughout the day.” And YHVH is mercy, as it is written (Psalms 119:156), “Great is Your mercy, O YHVH .
However, it is impossible to pray with a clear mind unless one first repents fully for one’s sins. This is as it is written (Deuteronomy 30:6), “Then God <your Lord> will circumcise your heart”—which Targum renders as: God will remove the foolishness of your heart—<“to love God your Lord”>. Of which repentance is this said? [It refers] to repentance motivated by love, on account of which every last trace is effaced.
<And concerning the verse,> “Return, O mischievous sons; I will heal their waywardness” (Jeremiah 3:22), our Sages, of blessed memory, <said>: This is difficult to understand. “Mischievous [sons]” suggests rooting out [one’s sins], leaving no taint at all, whereas “I will heal” suggests that a taint does remain. They answer that the one is [repentance] out of love, whereas the other is [repentance] out of fear (Yoma 86a). When motivated by love, no trace remains. Such a person has a clear mind and can pray without arduous concentration, and so is able to renew his intellect daily.
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וְזֶה פֵּרוּשׁ הַפָּסוּק:
6. This is the explanation of the [opening] verse: {“It was achar hadevarim haeileh (after these events) that Elohim (the Lord) nisah et (tested) Avraham.”}
It was achar hadevarim—This refers to a person who never changes, who cannot renew his intellect. His state of constricted consciousness is the aspect of Elohim, judgments, which corresponds to “achar hadevarim (the back of the words),” as explained above.
Elohim NiSaH—In other words, [a person has] to NaSaH (raise) and to elevate constricted consciousness, which is the aspect of Elohim. One achieves this through Avraham, who corresponds to love. Repentance motivated by love brings one to expanded consciousness, which is kindness and mercy, as explained above. This is the meaning of “Elohim nisah et Avraham”—through the aspect of Avraham we raise and elevate constricted consciousness, the aspect of Elohim, and so merit expanded consciousness.
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וְזֶה פֵּרוּשׁ הַזֹּהַר הַקָּדוֹשׁ:
This also explains the passage from the holy Zohar:
as it is written, “the seed of Avraham, My beloved”—For the mind is called “the seed of Avraham, My beloved,” which is love—the trait that produces a clear intellect, as explained above.
וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם: (בראשית כ״ב:א׳)
“Vayehi Achar HaDevarim HaEileh (It was After these Events) that the Lord tested Avraham.” (Genesis 22:1)
אִיתָא בְּתִקּוּנֵי זֹהַר (תיקון ע' דף קיח.): מִסִּטְרָא דִּימִינָא מֹחָא חִוָּרָא כְּכַסְפָּא, הַדָּא הוּא דִּכְתִיב: זֶרַע אַבְרָהָם אוֹהֲבִי:
In the Tikkuney Zohar we find: From the right side comes a mind as white as silver, as it is written (Isaiah 41:8), “the seed of Avraham, My beloved.” (Tikkuney Zohar #70, p.129a)
הִנֵּה, בְּהִסְתַּכְּלוּת יֵשׁ אוֹר הַיָּשָׁר וְאוֹר הַחוֹזֵר, דְּהִתְפַּשְּׁטוּת הָרְאוּת, הוּא אוֹר הַיָּשָׁר, וּבְהַגִּיעַ לִרְאוֹת דָּבָר שֶׁחָפֵץ, הוּא אוֹר הַחוֹזֵר. [כִּי עִקַּר כֹּחַ הָרְאוּת – מֵחֲמַת שֶׁכֹּחַ הָרְאוּת הוֹלֵךְ וּמִתְפַּשֵּׁט וּמַכֶּה בַּדָּבָר הַנִּרְאֶה, וְחוֹזֵר הַכֹּחַ הָרְאוּת, מֵחֲמַת הַהַכָּאָה, לָעֵינַיִם, וְנִצְטַיֵּר הַדָּבָר בָּעֵינַיִם, וְאָז הָעֵינַיִם רוֹאִין אֶת הַדָּבָר הַנִּרְאֶה. כַּמְבֹאָר הֵיטֵב (לְעֵיל בְּסִימָן י"ג אוֹת ד, עַיֵּן שָׁם). נִמְצָא, שֶׁיֵּשׁ בְּכֹחַ הָרְאוּת בְּחִינַת אוֹר הַיָּשָׁר וְאוֹר הַחוֹזֵר. כִּי כֹּחַ הִתְפַּשְּׁטוּת הָרְאוּת מֵעֵינָיו לְהַדָּבָר הַנִּרְאֶה, זֶהוּ בְּחִינַת אוֹר הַיָּשָׁר, וְהַכָּאַת הָרְאוּת בַּדָּבָר הַנִּרְאֶה, שֶׁעַל־יְדֵי־זֶה חוֹזֵר הַדָּבָר לְעֵינָיו וְנִצְטַיֵּר בְּעֵינָיו, שֶׁעַל־יְדֵי־זֶה עִקַּר הָרְאִיָּה כַּנַּ"ל, זֶהוּ בְּחִינַת אוֹר הַחוֹזֵר, שֶׁחוֹזֵר וְשָׁב הָרְאוּת לְעֵינָיו כַּנַּ"ל]:
Behold, looking is comprised of direct light and reflected light. Vision spreading outward is direct light. When it arrives [back] so that the intended object might be observed, that is reflected light. {The essence of visual perception is the power of vision moving and spreading outward and impacting with the observed object. On account of this impact the power of vision then rebounds back to the eyes and the observed object is pictured in the eyes. The eyes thus see the observed object, as has been thoroughly explained (above, Likutey Moharan I, 13:4; see there). Thus we see that visual perception is comprised of direct light and reflected light. The power of vision spreading outward from one’s eyes to the observed object is the aspect of direct light. The power of vision impacting with the observed object—through which the object is reflected and pictured in one’s eyes, this being the essence of looking—is the aspect of reflected light, since the vision rebounds and returns to his eyes, as explained.}
וְהַשֵּׁם יִתְבָּרַךְ, בָּרוּךְ הוּא, אַף שֶׁאֵינוֹ נִתְפָּס בְּשׁוּם מִדָּה, אַךְ כְּדֵי לְשַׂבֵּר הָאֹזֶן, נֶאֱמַר בּוֹ גַּם כֵּן (תהילים קל״ח:ו׳): כִּי רָם ה' וְשָׁפָל יִרְאֶה וְגָבוֹהּ מִמֶּרְחָק יֵדָע. יִרְאֶה הוּא בְּחִינַת אוֹר הַיָּשָׁר; מִמֶּרְחָק יֵדָע הוּא בְּחִינַת אוֹר הַחוֹזֵר. [כִּי עִקַּר הַיְדִיעָה, לֵידַע מַה שֶּׁרוֹאֶה, הוּא עַל־יְדֵי בְּחִינַת אוֹר הַחוֹזֵר, שֶׁהִיא בְּחִינַת מַה שֶּׁחוֹזֵר הַכֹּחַ הָרְאוּת לְעֵינָיו. וְעַל כֵּן לִפְעָמִים הָאָדָם רוֹאֶה אֵיזֶה דָּבָר בְּעֵינָיו מַמָּשׁ, וְאַף־עַל־פִּי־כֵן אֵינוֹ יוֹדֵעַ מַה הוּא רוֹאֶה, כְּגוֹן כְּשֶׁמַּעֲבִירִין אֵיזֶה דָּבָר לִפְנֵי עֵינָיו בִּמְהִירוּת גָּדוֹל, וְזֶה מֵחֲמַת שֶׁלֹּא הָיָה פְּנַאי שֶׁיַּחֲזֹר הַכֹּחַ הָרְאוּת לְעֵינָיו, וִיצַיֵּר הַדָּבָר בְּדַעְתּוֹ עַד שֶׁיֵּדַע אוֹתוֹ, וְכַמְבֹאָר בְּסִימָן ס"ה אוֹת ג' עַיֵּן שָׁם. נִמְצָא שֶׁהַיְדִיעָה מַה שֶּׁיּוֹדֵעַ מַה שֶּׁהוּא רוֹאֶה, זֶה בְּחִינַת אוֹר הַחוֹזֵר]:
God, blessed be He, cannot be fathomed in any way. Nevertheless, so that we might have some understanding, it is similarly said of Him: “Though God is exalted, He sees the lowly; and the High One perceives from afar” (Psalms 138:6). “He sees” is the aspect of direct light; “perceives from afar” is the aspect of reflected light. {The main way one knows what one sees is through reflected light, which is the power of vision returning to the eyes. Occasionally, therefore, a person will see something with his own eyes and even so not know what he saw, such as when something is passed by his eyes at great speed. This is because there was insufficient time for the power of vision to return to his eyes and for his brain to picture the thing so that he might know it. This is explained in Likutey Moharan I, 65:3; see there. Thus it is that knowledge—that which one knows through looking—is the aspect of reflected light.}
וְדַע, שֶׁהִסְתַּכְּלוּת עוֹשָׂה כְּלִי, דְּהַיְנוּ גְּבוּל וּזְמַן. כִּי מִקֹּדֶם רְאוֹתוֹ הַדָּבָר, הוּא בְּלֹא גְּבוּל, וּכְשֶׁרוֹאֶה הַדָּבָר, נַעֲשֶׂה לוֹ גְּבוּל. וְזֶהוּ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (יומא עד): וַיְעַנְּךָ וַיַּרְעִיבֶךָ וַיַּאֲכִילְךָ אֶת הַמָּן, כִּי אֵינוֹ דּוֹמֶה מִי שֶׁרוֹאֶה וְאוֹכֵל וְכוּ', מִכָּאן שֶׁסּוּמָא אֵין לוֹ שׂבַע. כִּי מִי שֶׁאֵינוֹ רוֹאֶה אֵין לוֹ גְּבוּל כַּנַּ"ל. וּמַסְקָנָא דִּגְמָרָא: מַאי קְרָא, טוֹב מַרְאֵה עֵינַיִם מֵהֲלָךְ נָפֶשׁ. כִּי בְּכֹחַ הָרְאוּת, עוֹשֶׂה הִלּוּךְ לְנַפְשׁוֹ, וְהוּא הַגְּבוּל:
2. Know, too, that looking creates a vessel—namely, dimension and time. Before a person sees an object, it lacks dimension <and time>. But by looking at it, it acquires <them both>. This is as our Sages, of blessed memory, taught: “He made you suffer and let you go hungry, and He fed you the manna” (Deuteronomy 8:3)—one who sees what he eats cannot be equated to… From here we learn that the blind are never satiated (Yoma 74b). This is because someone who cannot see lacks definition. Thus the Talmudic passage concludes: What verse [proves this]?—”Better is the seeing of the eyes than the roving of the soul” (Ecclesiastes 6:9). <With the aspect> of vision he sets his soul in motion, and this [creates] the definition.
וְזֶהוּ בְּחִינַת מַעֲלַת הַבִּטָּחוֹן. כִּי הַבִּטָּחוֹן הוּא בְּחִינַת הִסְתַּכְּלוּת, שֶׁמִּסְתַּכֵּל וְצוֹפֶה בְּעֵינָיו לְהַשֵּׁם יִתְבָּרַךְ לְבַד, וּבוֹטֵחַ בּוֹ, בִּבְחִינַת (תהילים קמ״ה:ט״ו): עֵינֵי כֹל אֵלֶיךָ יְשַׂבֵּרוּ. כִּי עַל־יְדֵי הַהִסְתַּכְּלוּת בְּבִטָּחוֹן גַּם כֵּן עוֹשֶׂה כְּלִי, דְּהַיְנוּ גְּבוּל וּזְמַן. כִּי הַהַשְׁפָּעָה יוֹרֶדֶת מִלְּמַעְלָה תָּמִיד, אַךְ שֶׁהִיא בְּלֹא זְמַן. כִּי לִפְעָמִים דָּבָר שֶׁצָּרִיךְ לוֹ עַכְשָׁו, יָבוֹא בִּשְׁתַּיִם אוֹ שָׁלֹשׁ שָׁנִים. אַךְ עַל־יְדֵי הִסְתַּכְּלוּת בְּבִטָּחוֹן, עוֹשֶׂה לְהַהַשְׁפָּעָה גְּבוּל וּזְמַן, שֶׁתָּבוֹא הַשֶּׁפַע בְּעֵת וּזְמַן שֶׁהוּא צָרִיךְ.
3. {“Everyone’s eyes look to You with hope, and You give them their sustenance in its time” (Psalms 145:15). } This is the benefit of trust. Trust is the aspect of looking: a person looks and watches with his eyes for God alone. And he trusts in Him, as in “Everyone’s eyes look to You with hope.” Looking with trust also creates a vessel—namely, dimension and time. Bounty is constantly descending from on high, but it is without fixed time. On occasion the thing one needs now will arrive in only two or three years. However, by looking with trust he gives the bounty dimension and time, so that this bounty comes at the very time he needs it.
וְזֶה פֵּרוּשׁ הַפָּסוּק: עֵינֵי כֹל אֵלֶיךָ יְשַׂבֵּרוּ, עַל־יְדֵי־זֶה, נוֹתֵן לָהֶם אֶת אָכְלָם בְּעִתּוֹ. פֵּרוּשׁ: בְּהִסְתַּכְּלוּתוֹ בְּעֵינָיו לְהַשֵּׁם יִתְבָּרַךְ, דְּהַיְנוּ בְּחִינוֹת בִּטָּחוֹן, בְּחִינַת: עֵינֵי כֹל אֵלֶיךָ יְשַׂבֵּרוּ, עַל־יְדֵי־זֶה: אַתָּה נוֹתֵן לָהֶם אֶת אָכְלָם בְּעִתּוֹ. בְּעִתּוֹ דַּיְקָא, דְּהַיְנוּ בְּעֵת וּזְמַן שֶׁהוּא צָרִיךְ. כִּי הַבִּטָּחוֹן, שֶׁהוּא בְּחִינַת הִסְתַּכְּלוּת, עוֹשֶׂה כְּלִי וּגְבוּל וּזְמַן כַּנַּ"ל:
This is the explanation of the verse: “Everyone’s eyes look to You with hope,” and so “[You] give them their sustenance in its time.” That is: When one looks with his eyes to God—i.e., the aspect of trust, of “Everyone’s eyes look to You with hope”—as a result, “You give them their sustenance in its time.” Specifically “in its time”—i.e., at the very time one needs it. This is because trust, which corresponds to looking, creates a vessel: dimension and time, as explained above.
וְזֶה בְּחִינַת מַעֲלַת הִתְקָרְבוּת לְצַדִּיקִים. כִּי יֵשׁ בְּחִינַת (שם מב): צָמְאָה נַפְשִׁי, דְּהַיְנוּ כְּמוֹ מִי שֶׁהוּא צָמֵא מְאֹד, שֶׁשּׁוֹתֶה אֲפִלּוּ מַיִם הָרָעִים. כְּמוֹ כֵן גַּם בַּעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ, יֵשׁ בְּנֵי אָדָם שֶׁהֵם תָּמִיד בִּבְחִינַת צִמָּאוֹן, וְלוֹמְדִים וְעוֹבְדִים עֲבוֹדָתוֹ תָּמִיד. וְהֵם תָּמִיד בִּבְחִינַת צִמָּאוֹן, כִּי נַפְשׁוֹ שׁוֹקֶקֶת תָּמִיד לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, אַךְ שֶׁהוּא בְּלֹא זְמַן וָשֵׂכֶל. כִּי לִפְעָמִים בִּטּוּלָהּ שֶׁל תּוֹרָה הִיא קִיּוּמָהּ (מנחות צט), כְּמָה שֶׁכָּתוּב (תהילים קי״ט:קכ״ו): עֵת לַעֲשׂוֹת לַה' הֵפֵרוּ תּוֹרָתֶךָ. וְזֶהוּ מַעֲלַת הִתְדַּבְּקוּת בְּצַדִּיקִים, כִּי הֵם עוֹשִׂים גְּבוּל וּזְמַן, לְבַל יִהְיֶה בִּבְחִינַת צִמָּאוֹן:
4. This is also the benefit of getting close to tzaddikim. There is an aspect of “My soul thirsts” (Psalms 42:3)—like someone who is so thirsty that he drinks even bad water. The same applies to worshipping God. There are individuals who are always thirsty. They study Torah and constantly serve Him, yet are forever thirsty. This is because although their soul constantly longs to worship God, [their service] is without regularity or intellect. For, occasionally, setting aside Torah preserves it (Menachot 99b), as it is written (Psalms 119:126), “It is a time to do for God; they have abrogated Your Torah.” <They are rectified by> attaching themselves to tzaddikim, who create dimension and time to save these individuals from the aspect of thirst. {“My soul thirsts for God, the living God—O when will I come and be seen in the presence of God?”}
וְזֶה פֵּרוּשׁ הַפָּסוּק: צָמְאָה נַפְשִׁי לֵאלֹקִים לְאֵל חָי – זֶה בְּחִינַת צִמָּאוֹן כַּנַּ"ל. מָתַי אָבוֹא – וְלֹא יְהֵא בִּבְחִינַת צִמָּאוֹן. וְאֵרָאֶה פְּנֵי אֱלֹקִים – וְאֵרָאֶה דַּיְקָא, דְּהַיְנוּ שֶׁאֶזְכֶּה שֶׁתִּהְיֶה הָעֲבוֹדָה בִּבְחִינַת רְאִיָּה, שֶׁאֲזַי הוּא בִּבְחִינַת גְּבוּל וּזְמַן כָּרָאוּי כַּנַּ"ל, וַאֲזַי אֵינוֹ בִּבְחִינַת צִמָּאוֹן כַּנַּ"ל:
This is the explanation of the verse: “My soul thirsts for God, the living God”—this is the aspect of thirst, as explained above. “O when will I come” and not be thirsty, “and be seen in the presence of God?” Specifically “and be seen”—i.e., when will I merit service that is in the aspect of seeing? For then it will be with dimension and time, as it ought to be; and so not an aspect of thirst.
עַל כֵּן בְּכָל יוֹם וָיוֹם צָרִיךְ הִתְחַדְּשׁוּת הַמֹּחִין, כְּמָה שֶׁכָּתוּב (איכה ג): חֲדָשִׁים לַבְּקָרִים וְכוּ'; וּכְמָה שֶׁכָּתוּב: הַמְּחַדֵּשׁ בְּטוּבוֹ וְכוּ'. [כִּי חִדּוּשׁ הַמֹּחַ, דְּהַיְנוּ שֶׁזּוֹכֶה לְשֵׂכֶל חָדָשׁ, וְשִׂכְלוֹ הֹלֵךְ וְגָדוֹל בְּכָל פַּעַם, זֶהוּ בְּחִינַת רְאִיָּה. כִּי יְדִיעַת הַשֵּׂכֶל הוּא בְּחִינַת רְאִיָּה, שֶׁיּוֹדֵעַ וּמֵבִין הַדָּבָר עַל בֻּרְיוֹ, כְּאִלּוּ רוֹאֶה אוֹתוֹ בְּעֵינָיו בִּרְאִיָּה יָפָה, וּכְמוֹ שֶׁכָּתוּב (בראשית ג): וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם, וּפֵרֵשׁ רַשִׁ"י: עַל שֵׁם הַחָכְמָה נֶאֱמַר, כַּמּוּבָא בְּדִבְרֵי רַבֵּנוּ כַּמָּה פְּעָמִים].
5. Therefore, a person needs to renew his intellect daily, as it is written (Lamentations 3:23), “They are renewed every morning…”; and it is also written (Morning Liturgy), “With His goodness, He renews….” {Renewing the mind—i.e., meriting new intellect, so that one’s intellect is constantly expanding—is the aspect of sight. For the intellect’s perception corresponds to vision. One knows and understands the thing clearly, as though his eyes see it very distinctly. This is as it is written (Genesis 3:7), “Then the eyes of both of them were opened”—and Rashi comments: This is said with respect to wisdom. This is brought a number of times in the Rebbe’s teachings.}
וּבְכֹחַ הָרְאוּת יֵשׁ שְׁתֵּי בְּחִינוֹת, כִּי מִי שֶׁכֹּחַ הָרְאוּת שֶׁלּוֹ יָפֶה, יָכוֹל לִרְאוֹת מֵרָחוֹק, וְאֵין צָרִיךְ לְהִתְקָרֵב אֶל הַדָּבָר שֶׁצָּרִיךְ לִרְאוֹת. אֲבָל מִי שֶׁאֵין כֹּחַ הָרְאוּת שֶׁלּוֹ חָזָק, הוּא צָרִיךְ לְהִתְקָרֵב לְהַדָּבָר שֶׁרוֹצֶה לִרְאוֹת, וּלְהִסְתַּכֵּל בּוֹ יָפֶה.
Now, the power of vision has two aspects. Someone with strong vision can see from afar and does not have to get close to the thing he needs to see. But someone whose vision is weak has to get close to the thing he wants to see and look at it carefully.
כֵּן בַּעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, יֵשׁ מִי שֶׁמֹּחוֹ צַח, וְיָכוֹל לְהִתְפַּלֵּל אוֹ לִלְמֹד בְּלִי עִיּוּן, וְיֵשׁ מִי שֶׁצָּרִיךְ לְהַעֲלוֹת בְּמַחֲשַׁבְתּוֹ מִקֹּדֶם שֶׁיְּדַבֵּר, וְאִם יְדַבֵּר מִקֹּדֶם שֶׁיַּעֲלֶה בְּמַחֲשַׁבְתּוֹ, יִהְיֶה הַדִּבּוּר בְּלֹא מַחֲשָׁבָה, וְהוּא בְּחִינַת אַחַר הַדְּבָרִים. וְזֶהוּ בְּחִינַת מֹחִין דְּקַטְנוּת, שֶׁהֵם בְּחִינַת דִּינִים. וּמִי שֶׁשִּׂכְלוֹ צַח, הוּא בְּגַדְלוּת הַמֹּחִין, וְהוּא בְּחִינוֹת רַחֲמִים וַחֲסָדִים,
The same applies to the service of God. One person has a clear mind. He is able to pray and study Torah without arduous concentration. Another person has to [work to] collect his thoughts before speaking. If he speaks before contemplating, his words lack thought— corresponding to “the back of the words.” This is the aspect of constricted mentalities, which are judgments. But someone whose mind is clear has expanded consciousness, which is the aspect of mercy and kindness.
כְּמַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות לג): גְּדוֹלָה דֵּעָה שֶׁנִּתְּנָה בֵּין שְׁנֵי שֵׁמוֹת, שֶׁנֶּאֱמַר: כִּי אֵל דֵּעוֹת ה'. וְאֵל הוּא חֶסֶד, כְּמוֹ שֶׁכָּתוּב (תהילים נ״ב:ג׳): חֶסֶד אֵל כָּל הַיּוֹם. וַה' הוּא רַחֲמִים, כְּמוֹ שֶׁכָּתוּב (שם קיט): רַחֲמֶיךָ רַבִּים ה'.
This is as in the teaching of our Sages, of blessed memory: Great is dae’ah, for it is positioned between two Divine Names, as it is said (1 Samuel 2:3): “for El (the Omnipotent One) of dae’ot is YHVH (God)” (Berakhot 33a). El is lovingkindness, as it is written (Psalms 52:3), “the lovingkindness of El lasts throughout the day.” And YHVH is mercy, as it is written (Psalms 119:156), “Great is Your mercy, O YHVH .
אַךְ אִי אֶפְשָׁר לְהִתְפַּלֵּל בְּשֵׂכֶל צַח, עַד שֶׁיָּשׁוּב בִּתְשׁוּבָה שְׁלֵמָה עַל חֲטָאָיו. כְּמוֹ שֶׁכָּתוּב (דברים ל): וּמָל ה' אֶת לְבָבְךָ, וְתַרְגּוּמוֹ: וְיַעְדִּי ה יָת טִפְּשׁוּת לִבָּךְ. וּבְאֵיזֶה תְּשׁוּבָה נֶאֱמַר, בִּתְשׁוּבָה מֵאַהֲבָה, שֶׁלֹּא יִשָּׁאֵר שׁוּם רֹשֶׁם כְּלָל.
However, it is impossible to pray with a clear mind unless one first repents fully for one’s sins. This is as it is written (Deuteronomy 30:6), “Then God <your Lord> will circumcise your heart”—which Targum renders as: God will remove the foolishness of your heart—<“to love God your Lord”>. Of which repentance is this said? [It refers] to repentance motivated by love, on account of which every last trace is effaced.
כְּמַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (יומא פו): שׁוּבוּ בָּנִים שׁוֹבָבִים אֶרְפָּא מְשׁוּבָתָם, דְּקָשֶׁה, שׁוֹבָבִים מַשְׁמַע דְּמֵעִקָּרָא בְּלֹא שׁוּם רֹשֶׁם. וְאֶרְפָּא, מַשְׁמָע שֶׁיִּשָּׁאֵר רֹשֶׁם. וּמְשַׁנִי, כָּאן מֵאַהֲבָה כָּאן מִיִּרְאָה. כִּי מֵאַהֲבָה אֵין נִשְׁאָר שׁוּם רֹשֶׁם, וְיֵשׁ לוֹ שֵׂכֶל צַח, וְיָכוֹל לְהִתְפַּלֵּל בְּלִי עִיּוּן, וּבְכָל יוֹם וָיוֹם יָכוֹל לְהִתְחַדֵּשׁ מֹחוֹ:
<And concerning the verse,> “Return, O mischievous sons; I will heal their waywardness” (Jeremiah 3:22), our Sages, of blessed memory, <said>: This is difficult to understand. “Mischievous [sons]” suggests rooting out [one’s sins], leaving no taint at all, whereas “I will heal” suggests that a taint does remain. They answer that the one is [repentance] out of love, whereas the other is [repentance] out of fear (Yoma 86a). When motivated by love, no trace remains. Such a person has a clear mind and can pray without arduous concentration, and so is able to renew his intellect daily.
וְזֶה פֵּרוּשׁ הַפָּסוּק:
6. This is the explanation of the [opening] verse: {“It was achar hadevarim haeileh (after these events) that Elohim (the Lord) nisah et (tested) Avraham.”}
וַיְהִי אַחַר הַדְּבָרִים. פֵּרוּשׁ: אָדָם שֶׁהוּא תָּמִיד בְּשָׁוֶה, שֶׁאֵינוֹ יָכוֹל לָבוֹא לְהִתְחַדְּשׁוּת הַמֹּחִין. שֶׁהוּא בְּקַטְנוּת הַמֹּחִין, שֶׁהוּא בְּחִינַת אֱלֹקִים, דִּינִין, שֶׁזֶּהוּ בְּחִינַת אַחַר הַדְּבָרִים כַּנַּ"ל.
It was achar hadevarim—This refers to a person who never changes, who cannot renew his intellect. His state of constricted consciousness is the aspect of Elohim, judgments, which corresponds to “achar hadevarim (the back of the words),” as explained above.
וְהָאֱלֹקִים נִסָּה – הַיְנוּ לְנַסּוֹת וּלְהָרִים אֶת בְּחִינַת הַמֹּחִין דְּקַטְנוּת, שֶׁהֵם בְּחִינַת אֱלֹקִים, זֶה זוֹכִין, עַל־יְדֵי בְּחִינַת אַבְרָהָם, שֶׁהוּא בְּחִינַת אַהֲבָה. כִּי עַל־יְדֵי תְּשׁוּבָה מֵאַהֲבָה, זוֹכִין לְמֹחִין דְּגַדְלוּת, שֶׁהֵם בְּחִינַת חֲסָדִים וְרַחֲמִים כַּנַּ"ל. וְזֶהוּ: וְהָאֱלֹקִים נִסָּה – אֶת אַבְרָהָם, שֶׁעַל־יְדֵי בְּחִינַת אַבְרָהָם, מְנַסִּין וּמְרִימִין אֶת הַמֹּחִין דְּקַטְנוּת, שֶׁהֵם בְּחִינַת אֱלֹקִים, וְזוֹכִין לְמֹחִין דְּגַדְלוּת כַּנַּ"ל:
Elohim NiSaH—In other words, [a person has] to NaSaH (raise) and to elevate constricted consciousness, which is the aspect of Elohim. One achieves this through Avraham, who corresponds to love. Repentance motivated by love brings one to expanded consciousness, which is kindness and mercy, as explained above. This is the meaning of “Elohim nisah et Avraham”—through the aspect of Avraham we raise and elevate constricted consciousness, the aspect of Elohim, and so merit expanded consciousness.
וְזֶה פֵּרוּשׁ הַזֹּהַר הַקָּדוֹשׁ:
This also explains the passage from the holy Zohar:
מִסִּטְרָא דִּימִינָא מֹחָא חִוָּרָא. פֵּרוּשׁ: מִמִּדַּת אַהֲבָה נַעֲשֶׂה שִׂכְלוֹ צַח כַּכֶּסֶף,
From the right side comes a mind as white [as silver]—That is: Through the trait of love his mind is made clear, like silver,
הַדָּא הוּא דִּכְתִיב: זֶרַע אַבְרָהָם אוֹהֲבִי; כִּי הַמֹּחַ נִקְרָא: זֶרַע אַבְרָהָם אוֹהֲבִי, שֶׁהִיא מִדַּת אַהֲבָה, שֶׁמִּמִּדָּה זֹאת בָּא לְשֵׂכֶל צַח כַּנַּ"ל:
as it is written, “the seed of Avraham, My beloved”—For the mind is called “the seed of Avraham, My beloved,” which is love—the trait that produces a clear intellect, as explained above.