In the previous chapter, the Alter Rebbe explained that there are two types of concentration (Cavana) that we could have while we fulfill a Mitzvah: of the “human being” type and of the “animal” type.
The “Intermediate Man”, the level we can all reach, often only manages to concentrate on his Mitzvot of the “animal” type, that is, it fulfills the Mitzvot Using the “Hidden Love” inherited from our patriarchs, one might feel bad thinking: in the end, I'm like an animal… The Alter Rebbe explains in this chapter that there's no reason to feel bad: angels are also considered animals.
Just as an animal does things because it is its nature, angels love and fear. Hashem Because that's how they were created. It's instinctive and natural for them. That's why they are called "holy animals" in the prophecies.
The Alter Rebbe will now explain on what spiritual level souls "live" when they die and how far they go Mitzvot according to what the person was thinking when they performed them. For this, it uses several ideas taken from the most hidden part of the Torah (cabalawhich can sometimes be very complex. Therefore, what follows is an introduction so that we can better appreciate the Alter Rebbe's explanation.
Let's think about a map. A map is a graphic representation of a particular territory. A map of a country or province shows what that country or province is like: the rivers, the mountains, the different regions, and so on. By looking at the map, we can get an idea of what that place is like.
The same applies to many of the ideas in the deeper part of the Torah (cabala), are like a map of how Hashem It creates the universe. Just as on a map one identifies rivers that cross a land and cities of a country, so too in that part of the Torah, One identifies levels of creation. These levels are called worlds, celestial spheres, and many other names that represent something we cannot see or touch. They are very profound and complex things, and our sages gave names to each of them and taught us what they mean.
The Alter Rebbe will speak on the following matters:
1) The worlds of Emanation (atzilut), Creation ( ),briá), Training ( ), Training ( ),Yetzirah) and Action (Asia(This does not refer to worlds like planets, but to something spiritual.) In that order, the world of Emanation is the highest, then the world of Creation, and so on.
2) The “Celestial Spheres” (sefirotIn the first chapters, the Alter Rebbe already mentioned something about this; we call them the "Tools" of the soul—intellectual and emotional tools. In reality, the soul has these "Tools" because Hashem It creates it through these "Celestial Spheres," and that is why the "Celestial Spheres" and the "Tools" of the soul have the same names and functions. In total there are ten.
3) Paradise (gan edenThere are many levels of paradise, and each world has its own paradise. This is the "place" (it's something spiritual, not a physical place) where souls are after death. It's like a "soul hotel," where each one "lives." In that place, the soul enjoys the presence of Hashem. Depending on the level of the soul, so will be the level of its "hostel".
Returning to the subject of worlds, in the world of Emanation, Hashem It's been revealed in a very powerful way. But as Hashem It's impossible to understand; in this world, it feels like Hashem It exists and that's all, nothing else matters, only Hashem.
In the world of Creation, Hashem It's a little less revealed. There you can already understand something about it. Hashem, Because when He hides Himself a little, He allows something to be understood. It is a world where only understanding matters. Hashem and think of Him.
In the world of training, Hashem It is even less revealed. There, one feels love and fear of Hashem. The important thing there is not to understand Hashem, but to feel love and fear for Him.
In the world of Action, Hashem He is so hidden that it's difficult to even feel love and fear for Him. The important thing there is to feel that Hashem He is the King, and we must do what He says. But He is neither understood nor loved or feared.
With this introduction, we can understand what the Alter Rebbe explains in this chapter. The Alter Rebbe provides a kind of chart to show us where souls "live" and how far they extend. Mitzvot We'll do what we do, depending on our level of concentration. Here goes:
1) If the concentration was of the “human being” type, the soul, after death, “lives” in the Paradise of the world of Creation, because as it fulfilled the Mitzvot with an intellectual focus, to understand and appreciate Hashem, it is his right to enjoy Hashem intellectually, understanding it. But, unlike the soul, the Torah and the Mitzvot Having achieved this concentration, they rise even higher, joining the "Celestial Spheres" of the world of Creation, which are higher than the Paradise of that world, allowing the soul to enjoy Hashem in a very profound way.
2) If the concentration was of the “animal” type, the soul “lives” in the Paradise of the Formation world, because as it fulfilled the Mitzvot naturally (with “Hidden Love”), it is his right to enjoy Hashem naturally. Angels are also found there, because they too serve Hashem instinctively, since that is how they are created. But there is a difference between souls and angels: angels cannot choose between loving or not loving. Hashem, That is their nature, so they always "live" in the Paradise of this world. But souls, as they descend to this material world and are within a body and an Animal Soul, and subjugate them to fulfill Mitzvot, They work very hard to serve Hashem, They have an additional prize: in Shabbat and at the beginning of each month (rosh jodeshThey ascend to the Paradise of the world of Creation. And there they enjoy the presence of God in a much deeper way. Hashem. (This means that the "Average Man" has an advantage over the angels.) Torah and the Mitzvot Those who have achieved this concentration, unlike the soul, rise to the "Celestial Spheres" of the Formation world, above the Paradise of that world.
3) The great Righteous Ones, as they serve Hashem In a very special way, their souls "live" in the Paradise of the world of Emanation. There they feel that Hashem It's the only thing there is, just as while they were alive, they thought about it all day long. Hashem and they did only what He wanted of them. This type of service is known as “chariot” service: just as a chariot is subservient to its driver, the great Righteous have no free will; they are subservient to Him. Hashem.
4) If we serve Hashem Like a great Righteous One, from time to time, for example, when we pray, or at special moments, we can reach the Paradise of the world of Emanation at certain times, but we do not manage to "live" in that place, only visit it from time to time.
5) If we lack concentration, that is, if we fail to meet the Mitzvot Because we're used to doing it, without thinking about love and fear. Hashem, those Mitzvot They don't rise to any world, they stay down here…
And what does it matter where the soul is and how far the Mitzvot What do we accomplish? After death, the soul returns to the spiritual realm from which it descended, and according to the work it did in this world, it is destined to "live" in one of the Paradises of the worlds described. Mitzvot that were fulfilled throughout life allow the soul to enjoy Hashem even above that Paradise. That is, if the soul was meant to be in the Paradise of the Formation world, the reward for having fulfilled its purpose would be... Mitzvot It allows him to enjoy the world of Formation itself (his “Celestial Spheres”) which is much higher than his Paradise.
Now the Alter Rebbe explains what happens with motivation. Motivation is what led us to achieve our goals. Mitzvah, and it can be one of three options:
1) The best motivation is called “for the sake of Mitzvah” (lishmá (in Hebrew). This means that we fulfill the Mitzvah because it is a mandate of Hashem. In order for us to have this motivation, we must both love and fear. Hashem, at least awaken the “hidden love” that we possess by nature. Because, just as we wouldn't do something for another person unless we appreciate them, it's impossible to do something for Hashem, Unless we want it to be. Everything we study from Torah and the Mitzvot that we fulfill this motivation rise to Hashem, as explained above.
2) The next level is to comply Mitzvot without any motivation (stam, (in Hebrew). Nor by Hashem nor for any negative reason, like someone who fulfills a Mitzvah because he's used to it or because that's how his parents taught him. Everything we study from Torah and the Mitzvot that we accomplish without motivation, do not rise to Hashem. They remain stored down here until we revisit the same issue, or fulfill that same obligation. Mitzvah with good motivation. Then, the two Mitzvot, The one we fulfilled without motivation, and the one we now fulfill with good motivation, rise together towards Hashem.
3) The worst level of motivation is called “not for the sake of Mitzvah” (shelo lishmá (in Hebrew). This means that we fulfill the Mitzvah Because it makes us gain something, for example, people's respect. It's a bad motivation, which has nothing to do with... Hashem, but for our own benefit. Everything we study from Torah and the Mitzvot Because we fulfill this negative motivation, we remain bound to it and do not rise to Hashem, until we regret having studied or completed the Mitzvah with that bad motivation and there, that study and that Mitzvah who were tied up and couldn't get on Hashem, They are unleashed and rise up.
At the end of the chapter, the Alter Rebbe says that at some point, we will all regret the things we did wrong, or with bad motivations, so we should never stop studying. Torah and comply Mitzvot, Even if it's with bad motivation, because, with time, we will come to have good motivation, today or tomorrow, somehow.