In general, a person's Divine service must be carried out in a manner through which "he draws close to G-d," i.e., it should be characterized by a desire and yearning to ascend upward. For example, with regard to the Sefirah of Malchus (which is called K'nesses Yisrael, the source for the souls of Jewish people,[60]) it is said:[61] "The lower light calls to the higher light and is not satisfied." [Malchus] is constantly in a state of yearning and thirst for the upper light.[62] "It is not satisfied," i.e., it is characterized by the state of ratzu, the thirst to ascend upward, one peak after another. Therefore it remains "unsatisfied" with every level which it attains.

In general, a person's Divine service must be characterized by a similar thrust of ratzu and yearning to ascend upward. [This reflects man's positive potential, as it is written:[63]] "The spirit of man ascends upward." Nevertheless, [this reflects only one element of our nature]. In addition to the G-dly soul, referred to as "the second soul within the Jewish people,"[64] [a person possesses] an animal soul, a body, and a portion within the world at large. Therefore a person's Divine service must reflect the pattern:[65] "He did not create it for chaos; He formed it to be inhabited." The ratzu, the desire to cling to G-d, should be tempered by a movement towards shuv, [an appreciation of G-d's intent when] "form[ing] it to be inhabited. [This thrust should be reflected in efforts] to refine one's animal soul, body, and portion in the world at large.[66] This is the ultimate object of the sublime will, for "the Holy One, blessed be He, desired (- not ratzu [taking man away from the world], but rather,) a dwelling within the lower worlds."[67]

This concept (that the ratzu should be followed by [a thrust toward] shuv) represents the general distinction between the ratzu of the realm of Tohu and the ratzu of Tikkun. In the realm of Tikkun, there must also be a thrust of ratzu (as explained above), and in the realm of Tohu, there are also keilim, which are in general characterized by the thrust of shuv. The difference between them9 is that the ratzu of the realm of Tohu lacks the sensation that the ultimate purpose is shuv. This is the positive contribution of the ratzu of the realm of Tikkun, that even the ratzu possesses a [tendency to] shuv.

Such distinctions between the nature of the ratzu and the shuv exist within every realm of existence, even the most sublime. The same motif also applies with regard to the soul as it enclothes itself in the body on this material plane. The ratzu which it must possess should also retain a dimension of shuv.

   

Notes:

60. (Back to text) See Zohar, Vol. III, p. 74a; Tanya, ch. 52 (p. 72b), et al.

61. (Back to text) See Zohar, Vol. II, p. 140a; Vol. I, p. 178b; p. 77b; p. 86b.

62. (Back to text) See Sefer HaMaamarim 5649, p. 257, et al.

63. (Back to text) Koheles 3:21.

64. (Back to text) Tanya, ch. 2. [This expression indicates that there is another element of our being with a contrary thrust (i.e., the animal soul,) and indeed, that it has the initial hold on our conscious functioning.]

65. (Back to text) Yeshayahu 45:18.

66. (Back to text) Tanya, ch. 37 (p. 48b).

67. (Back to text) See Midrash Tanchuma, Parshas Bechukosai, sec.3, Parshas Naso, sec. 16; Bamidbar Rabbah 13:4; Tanya, ch. 36.