On this basis, [we can understand] the practice of the inhabitants of Jericho who would connect [the verses of] the Shema,[220] i.e., they would not interject [the phrase Boruch shem kevod... between] the verses Shema and VeAhavta. For through the acceptance of [G-d’s] unity on the level of yichuda ila’ah,[221] they would subdue the sitra achra, and transform darkness to light, since they would have no attachment to this [lower] level at all. This brings about the complete nullification of the person’s yeshus; his material orientation is obliterated entirely.

Boruch shem kevod.... (“Blessed be the name of His glorious kingdom forever”), [by contrast, reflects, yichuda tata’ah, how] “G-d reigns over nations,”[222] i.e., [the gentile nations] have a source of nurture at the lower and final levels within this quality.

Similarly, within Divine service, a person on this level has a connection to yeshus, for it is impossible for him to nullify his yeshus entirely. Thus [focusing on this level] leads a person to be drawn after yeshus.

[Despite the advantages of the approach of yichuda ila’ah expressed by] the inhabitants of Jericho, the halachah does not follow their view. For the Divine service of yichuda tata’ah is necessary to refine the body and the animal soul. For the Divine service of yichuda ila’ah does not refine [these materially oriented entities], but rather nullifies them[223] (like eating on Shabbos which does not involve the refinement of the foods). There is a tremendous advantage to the service of refinement, because the source for the body and the animal soul is higher than the source of the G-dly soul. Therefore, [their refinement] contributes an added [dimension] of light and life-energy to the G-dly soul [as can be inferred from the verse:][224] “Many crops [are reaped] with the power of an ox.” And for the sake of receiving this added dimension, the soul descended into the body.

This task of refinement involves yichuda tata’ah. This is the reason why the Divine service of yichuda tata’ah is necessary. [This Divine service] must, however, include a taste of yichuda ila’ah, for [only] then will the Divine service of yichuda tata’ah be genuine, i.e., the person will not seek physical pleasures, nor will he be drawn after his yeshus with regard to excess indulgence. Indeed, even his involvement in necessary [material activities] will be for the sake of heaven. [Moreover,] the sense of personal identity which he must feel because of this activity will not have a negative effect upon him, heaven forbid.

{A person of understanding can appreciate that this does not represent an utter nullification of the person’s individual will, i.e., that he negates the very nature of the desires of the animal soul. That would be Divine service on the level of yichuda ila’ah, i.e., the total nullification of his yeshus, that the very essence of his personality should be batel. In this instance, by contrast, [the point is that] the person does not have a conscious desire [for material things], i.e., he will not actually desire them (and needless to say, he will not act on [this desire]), because he has already weakened and humbled his animal soul.

[The above concepts are alluded to in] our Sages’ statements (Pesachim 56a) with regard to the phrase Boruch shem kevod....

[The recitation of Boruch shem kevod... in a hushed tone can be described with] an analogy of a king’s daughter who smelled the spices of a cooked dish. If she would ask [for it], it will be embarrassing. If she would not ask for it, she will feel pain [because of her thwarted desire]. [So] her servants began bringing it to her in secret.

The “daughter of the king” refers to the attribute of Malchus, “sovereignty,” as is well known within the context of the explanation of the verse:[225] “Rejoice and celebrate, O daughter of Zion,” and within the context of the explanation [of our Sages’ statement:][226] “Avraham our Patriarch had a daughter.” For a daughter is an analogy for the attribute of Malchus. “Smelling the spices of a cooked dish” refers to the pleasant aroma that arises from the task of refinement [accomplished] through yichuda tata’ah. For the spices of the cooked dish refer to the sharp and pungent spices that remain in the bottom of a pot.

This relates to the concepts explained in Tanya, ch. 27, with regard to the verse:[227] “Make me delicacies,” that there are two types of delicacies: foods that are [naturally] pleasant tasting and sweet, and foods that are naturally bitter or sour, but which are spiced and prepared [until they are flavorful].

These are analogies for two types of pleasure [which G-d receives]:

1. the utter nullification of the sitra achra through the Divine service of the righteous [motivated by their] bittul of yichuda ila’ah; and

2. the subjugation of the sitra achra through the Divine service of yichuda tata’ah, i.e., the refinement of the animal soul. This is the type of pleasure that one receives from a bitter substance that is spiced and prepared.

This is alluded to with the analogy of the king’s daughter who desired the spices of the cooked food, i.e., the pleasure that comes from [the task of] refinement. For this reason, a descent is necessary until an entity which is a yesh is brought into being and life-energy is drawn down to the seventy archangels. [In this environment,] the work of refinement will take place.

[The analogy continues:] “If she will ask [for it]” — i.e., if she will allow herself to be drawn and extended into this framework — “it will be embarrassing” — for through this [descent], life-energy will be drawn down to the sitra achra. For they have a source of nurture at the lower and final levels within this framework, as explained with regard to the concept: “A snake is wound around his ankle.”[228] [Such a descent] involves “embarrassment.”

“If she will not ask for it, she will feel pain,” because the advantage that results from the task of refinement is great. [Therefore,] “her servants began bringing it to her in secret,” i.e., it was ordained that Boruch shem kevod... be recited in a hushed tone.

It is also possible to explain that the expression “in a hushed tone” refers to the bittul of yichuda ila’ah, as it says[229] “the [Shemoneh Esreh] prayers are recited in a hushed tone,” a “still small voice,”[230] which reflects genuine bittul as is well known. [The intent is that] the Divine service of yichuda tata’ah should have the bittul of yichuda ila’ah intermingled within it. In such an instance, there will be no nurture [granted to the external forces], and the task of refinement will be carried out effectively, as explained above. (This also [reflects] the unity of the names Havayah and Elokim which is the unity between yichuda ila’ah and yichuda tata’ah.)

From the above, we can conclude that yichuda tata’ah without yichuda ila’ah cannot be truly genuine. [Moreover,] no matter which form it takes, the person does not depart from the yeshus [encouraged] by the body and the animal soul. For the person shares a connection to this yeshus. Therefore, the yeshus will overcome him and cause him to descend and [even] fall from his level [of Divine service]. For the yeshus and material orientation of the body and the animal soul cause him to descend. [The rationale is that] this level — both within the Divine power [which brings the world into being] in the spiritual realms and within the G-dly soul on this earthly plane — shares a connection with the yesh and enclothes itself in it. Therefore, there is the possibility that there will be a powerful expression of yeshus to the extent that it draws down the soul. This is the concept of the exile of the Shechinah in the spiritual realms, [which is paralleled] by the exile of the soul on this material plane.

[To prevent this,] at least a taste of the bittul of yichuda ila’ah is necessary. Then [the person’s] Divine service of yichuda tata’ah will be genuine, and he will not fall from his spiritual level. On the contrary, he will overcome the body and the animal soul, humble them, and refine them. When the two [modes of Divine service] are combined together, they are desirable, for then there is [an expression of] both yichuda ila’ah and yichuda tata’ah.

Synopsis:

[This chapter] explains that the Divine service of yichuda ila’ah is [characterized] by an [all-encompassing] bittul. Yichuda tata’ah [involves the task of] refinement. Its advantage is [reflected by the verse]: “Many crops [are reaped] with the power of an ox.”

[The chapter also] explains the example of the daughter of a king, i.e., [the Sefirah of] Malchus, who smelled the spices of a cooked dish, i.e., the task of refinement. [Her servants] brought it to her in secret, [reflecting the intermingling of] the bittul of yichuda ila’ah [in the task of refinement associated with yichuda tata’ah].

   

Notes:

220. (Back to text) [See Pesachim 55b-56a which explains that the inhabitants of Jericho would read the Shema in prayer as it is stated in the Torah, i.e., they would say the verse VeAhavta directly after the verse Shema, without including the phrase Boruch shem kevod.... This ran contrary to the desires of the Sages who had instituted the recitation of that phrase. The maamar explains that their conduct, though improper, was based on a spiritual rationale, the desire that their love for G-d be an expression of yichuda ila’ah.]

221. (Back to text) [The spiritual intent on the verse Shema.]

222. (Back to text) Tehillim 47:9.

223. (Back to text) [I.e., through the Divine service of yichuda ila’ah, the body and the animal soul have no influence on the person’s conduct, but the nature of the body and the animal soul itself is not changed. Through the Divine service of yichuda tata’ah, by contrast, the perspective of the body and the animal soul itself changes, and within the context of their own gestalt, they appreciate the advantage of G-dliness.]

224. (Back to text) Mishlei 14:4.

225. (Back to text) Zechariah 2:14. Note the explanation in Torah Or in the second maamar which employs this verse as a title.

226. (Back to text) Cf. Bava Basra 16b. Note the explanation in the Ramban’s commentary to the Torah (Bereishis 24:1) and in the maamar entitled VeHaShem Beirach in the Tzemach Tzedek’s Or HaTorah.

227. (Back to text) Bereishis 27:4.

228. (Back to text) Cf. Berachos 30b. See the maamar entitled Vayashkaim Lavan, sec. 6, in Torah Chayim, and note also the conclusion of the maamar for Acharon Shel Pesach, in the series of maamarim entitled VeHechrim, 5631.

229. (Back to text) See Likkutei Sichos, Vol. XXXV, p. 192ff.

230. (Back to text) Cf. I Melachim 19:12.