Chapter 38

So far the Alter Rebbe has explained how important the action of the Mitzvot, Moreover, it is the very reason we were created. But there are many ways to fulfill it. Mitzvot, Some are better than others. In this chapter, the Alter Rebbe will explain a little more about this topic.

There is Mitzvot whose action is reading. Such as, for example, the blessing after meals and prayer. The law of the Torah (halakha) indicates that if we do not verbalize the words of those Mitzvot, We did not fulfill the obligation¹. In other words, if we pray and, instead of reading with our mouths, pronouncing the words, we read only with our eyes, even if we are very focused on Hashem While we see the words, it's as if we haven't prayed.

But the same Mitzvot, even if we are not focused on what we are saying, nor on Hashem, nor in joining Hashem with those Mitzvot, But we did pronounce the words, we did fulfill the obligation.

This is because, as the Alter Rebbe explained in the previous chapter, the Divine Soul descended to this world to work with the Animal Soul, the body, and its portion of the world to elevate it. Therefore, if the body "worked" (by pronouncing the words of the prayer, for example), the Divine Soul fulfilled its purpose. But if the body "did not work" (because only the Divine Soul concentrated on those words and failed to pronounce them in practice), the Divine Soul did not fulfill its mission.

What is concentration in HashemIt refers to thinking about what we are doing. For example, when we pray, we should be aware that we are fulfilling a Mitzvah, joining Hashem, We must understand, at least, what we are saying to Him; better still if we know the laws of prayer, better still if we know what very deep hidden meanings each part of the prayer has, and so there are many things that we will call concentration, in Hebrew Cavana.

Returning to the topic, we see that action is key. However, our sages² They say that prayer without concentration is like a body without a soul. So, is concentration important?CavanaOr not?

The Alter Rebbe answers this question in the following chapters (from here to chapter 40). He begins by explaining the saying of our sages (“prayer without concentration is like a body without a soul”) using an example of how creation is organized. Hashem. There are four types of creatures:

1) Inanimate objects, such as stones and minerals (dome (in Hebrew).

2) Vegetables, such as plants and trees (tzomeaj).

3) Animals (jai).

4) Human beings (medaber).

In general, all things in the world receive their life force from Hashem through the “Shining Shell” (see chapter 7 on this topic). Things that have the potential to be used for good (holiness) or for the opposite (impurity). And Hashem It is as if hidden within each of those things because, after all, everything receives its life force from Him.

But, obviously, a stone is not the same as a plant. A stone doesn't grow, a plant grows. And an animal moves, while a plant doesn't. And a human being thinks… So, even though each of these four levels generally receives vital force from Hashem Similarly, in particular, they are very different.

It's like a family with several children of different ages sitting down to dinner. Today's menu? Mashed potatoes. We can certainly say that all the children are equal; they all receive food from the same pot. But, in turn, each child, according to their age, will receive more or less food. Older children need more energy, while younger ones eat less. So, when we analyze each child separately, the amount of food they receive is very different, despite it being the same food and coming from the same pot.

Similarly, stones, plants, animals, and human beings are creatures of Hashem And their life force is within them, but there is more vitality in a person, a little less in an animal, a little less in a plant, and even less in a stone.

The same is true for the body and the soul: both receive vitality from Hashem, But the vitality of the body is incomparable to that of the soul. The soul gives life to the body. Its divine energy is far superior to that of the body.

And the same applies to the Mitzvot. The revelation of Hashem within a Mitzvah fulfilled with concentration to join Hashem, is far superior to the revelation of Hashem within a Mitzvah accomplished without concentration.

Hashem wants us to comply Mitzvot in a practical way and, moreover, that we do it with concentration, because, in that way, we unite Hashem our body (action) and our soul (concentration). However, the revelation of Hashem Concentration is superior to revelation Hashem in the action, as well as the life force of Hashem in the soul it is far superior to the vital force of the body.

Now, in general, there are two types of Mitzvot: some that need to be do, as tefillin, and others that need to be say, like prayer. There are also two types of concentration: "animal" type and "human" type.

When we fulfill a Mitzvah with a focus on the "human being" type, meaning that we think about the greatness of Hashem, to have love and fear of Him and to unite ourselves to Him by studying the Torah and fulfilling the Mitzvot. So, the Mitzvah What we do or say is like a body with the soul of a human being.

On the other hand, when we fulfill a Mitzvah With an “animalistic” kind of concentration, it means that we remember and awaken the “hidden Love” in the heart in such a way that we are ready to give our lives for Hashem. So, the Mitzvah What we do or say is like a body with the soul of an animal. An animal, by nature, by instinct (not because it understands), turns away from things that harm it and desires things that are good for it. Likewise, this “hidden love” is something natural in every Jew as a legacy from our patriarchs, not something we understand (as the Alter Rebbe explained in chapter 18).