חינוך קטן

The explanation, however, is that there are two kinds of love of G–d. One is the natural12Cf. Likkutei Amarim, Part I, ch. 19. yearning of the soul to its Creator. When the rational soul prevails over the grossness [of the body],13The natural yearning of the soul can manifest itself only after the soul has freed itself of all the influences of the material body in which it is clothed. This may be attained by relinquishing all tendencies toward the gratification of gross material desires and seeking only the service of G–d. subdues and subjugates it, then [the love of G–d] will flare and blaze with a flame which ascends of its own accord, and will rejoice and exult in G–d its Maker and will delight in Him with wondrous bliss. Those who merit this state of ahavah rabbah (“great” love) are the ones who are called tzaddikim14Sing. tzaddik, “perfectly righteous,” one whose innate evil nature has been converted to actual goodness and who is motivated by pure love of G–d. Cf. Likkutei Amarim, Part I, ch. 10. as it is written, “Rejoice in the L–rd, you righteous.”15Psalms 97:12. Yet, not everyone is privileged to attain this state, for it requires a very great refinement of one’s physical grossness, and in addition a great deal of Torah and good deeds in order to merit a lofty neshamah which is above the level of ruach and nefesh,16The human soul comprises three grades: nefesh (vitality), ruach (spirit), and neshamah (soul). Nefesh is the lowest category of the three and is the vitality and life-force of the body. Ruach is the spiritual faculty which vivifies man’s emotion attributes and is the seat of the moral qualities. Neshamah is the most lofty and sublime of the three and is the Divine force which vivifies the human intellect, as it is written, “The neshamah of the Almighty gives them understanding” (Job 32:8). It is the most refined innermost spark of the soul and therefore the most divine part of man’s being. Nefesh is granted to all men; ruach may be acquired through the merit of observing the precepts of the Torah; but to realize neshamah, one must completely purify his physical coarseness. Cf. Zohar I:81a, 206a; II:141b; III:70b; Bereishit Rabbah 14:9; Shaloh 1, 9b. as explained in Reishit Chochmah,17A popular ethico-kabbalistic work by Rabbi Eliyahu de Vidas, disciple of Rabbi Moshe Cordovero; completed in 1575. Shaar HaAhavah.18Ch. 3.