קונטרס אחרון

Examine Etz Chaim, Shaar Hanekudot 8:6, the statement that there can be no “turning of face to face”1In Likkutei Torah, Re’eh, 32b, Rabbi Schneur Zalman interprets the term “face to face” (panim b’fanim) as “internal”: the internal aspect of G–d’s will shall illuminate the source of the souls of Israel, when man’s inner will is directed to G–d. Panim, face, also implies “inner.” except through mitzvot requiring action2I.e., donning tefillin, giving charity, etc., as differentiated from mitzvot performed through speech and thought. exclusively. The reason is that good deeds cause the supernal union….

The understanding of why mitzvot which require action specifically have this effect lies in the statement in Shaar Man Umad, that the first step must be elevation of mayin nukvin3See Addendum, Glossary to Likkutei Amarim, Part I. Nukva (pl. nukvin), “feminine,” describes the recipient, who must in this context take the initiative to arouse the “donor,” the “masculine,” or G–d. Mayin nukvin (feminine waters) in transliterated abbreviation is man. Iggeret Hakodesh, Epistle 8, notes that “arousal from below” is identical with haaloat man, “elevation of the feminine waters,” the term employed by the Arizal. (On the Arizal, see Introduction to Likkutei Amarim, Part I.) of nukva of the Minor Visage,4See below, Essay 3, note 8. and the mayin nukvin of nukva is the state of action,5See above, Essay 1, note 3. Only in the lower worlds, apparently from their Creator, is the labor of purification necessary. as explained there, ch. 1.

Good deeds are described as trimming and hacking off the thistles that attach themselves to the hinderpart, the state of deed, as written in (Etz Chaim) Shaar 47:5. This pruning is effected through elevating the element of good concealed in them that is enclothed in mitzvot of action, elevating it to its source, to the sanctity of Atzilut that has already been purified.

The statement there that Adam made rectification through prayer as well means through the utterances of speech, for the movement of the lips is also deemed a deed.6Cf. Sanhedrin 45a. Utterances are from the vivifying soul7Cf. Addendum, Glossary, Nefesh ha-bahamit. in the body and his blood, whose source is in nogah.8Ibid., Kelipat nogah.

The purifications of Asiyah5 ascend to Yetzirah5 through the name of ב“ן,9See Likkutei Amarim, Part II, ch. 7, note 48. and from Yetzirah to Beriah and Atzilut, as noted in Shaar Man, Drush 11:7.

Thus we can understand why mere thought accomplishes nothing,10See above, Essay 1. for without elevating mayin nukvin3 from the “kings of nogah,” it is impossible to draw forth drops from above to effect the union of zun,11See below, Essay 6, note 7. for its desire is to seek nurture from its “mother” rather than giving forth for the lower realms, as written in Shaar Man, Drush 2. See also Zohar, Parashat Pekudei, 244b, that there is an order…to gaze upon…. These are the intentions in prayer, and the supernal unions, for those who know and understand how to “gaze upon….” For their very own nefesh-ruach-neshamah12Addendum, Glossary; see above, Essay 1, note 15. are man, with selfless devotion for the Torah, and during the Tachanun prayer, as is known.