Now, this level - [that of the "incomplete tzaddik" who "knows evil]"- is subdivided into myriads of levels, consisting of [varying degrees in] the quality of the minute remaining evil [deriving] from [any] one of the four "evil elements" [of which the animal soul is composed (see chapter 1).

In one tzaddik the remaining evil may consist of the element of Water, in another the evil may consist of a spark of the element of Fire, and so on. This subdivision of levels is qualitative, based on the type of remaining evil.

The Alter Rebbe will now describe (as it were) a quantitative subdivision, depending on the degree to which the evil loses its identity within the good.

In one tzaddik the vestigial evil may be such that the proportion of good to evil could be described as 60:1; the evil in another tzaddik may be more minute, so that it is overwhelmed by a proportion of good that is 1000:1; and so on.

Yet, to borrow a term from the law concerning non-kosher foodstuffs, where in certain cases of error the rule is that even a preponderance of 60 parts (kosher) to 1 (non-kosher) is sufficient to render the entire mixture kosher (since the non-kosher food is no longer capable of tainting the mixture with its flavor), we may likewise say in our case that a preponderance of good over evil to the degree of 60:1 is also capable of preventing the expression and perception of the remaining evil.

In the Alter Rebbe's words]:

[The subdivision] also takes into account the degree to which [the remaining evil] is nullified [in the good] because of its minuteness, whether in sixty [times as much good], for example, or in a thousand, or ten thousand, and so on.

These [various sublevels in the ranks of "incomplete tzaddikim]" are the levels of the numerous tzaddikim found in all generations, [all of whom belong to the category of the "incomplete tzaddik,"] as we find in the Gemara, [5] "Eighteen thousand tzaddikim stand before the Holy One, blessed be He."

[Thus, though many attain the level of tzaddik, they are in fact "incomplete tzaddikim]."

But concerning the rank of the "complete tzaddik," Rabbi Shimon bar Yochai's statement [6] applies: "I have seen `superior men' (bnei aliyah) and they are but few."

The reason that [the complete tzaddikim] are called bnei aliyah [literally: "men of ascent"] is that they convert evil and make it ascend to holiness.

It is similarly written in the intoduction to the Zohar, [7] that when Rabbi Chiyya wished to ascend to the heichal [heavenly shrine] of Rabbi Shimon bar Yochai, he heard a voice come out and say:

"Whichever of you, before coming here, have converted the darkness [of the world] to light [holiness], and [have transformed] the bitter taste [of their animal soul and evil inclination] to sweetness [holiness] ..... [only these may enter]."

Another reason for their designation of bnei aliyah: [8]

Even their divine service in the area of "doing good," in their fulfillment of Torah and its mitzvot, is for the sake of the Above, and their service is directed toward a most high level, toward the loftiest heights.

[Their divine service] is not [intended] merely to attach themselves to G-d [by serving Him through Torah and mitzvot, so as] to quench the thirst of their soul which thirsts for G-d,

[The divine service of tzaddikim of lower levels may indeed be for the purpose of stilling their thirst for G-d and their desire to cleave to Him; for indeed, the fulfillment of Torah and mitzvot satisfies these needs]

as it is written:[9] "Ho, [exclaims the prophet], all who are thirsty [for G-dliness, should] go to the waters [of Torah," i.e., let them engage in Torah, which is likened to water], as is explained elsewhere, [that the "thirsty ones" of this verse refer to those who thirst for G-dliness.

The prophet's words prove this point. Were he addressing those who thirst for Torah, he need not exclaim "Ho," nor direct them to its "waters". Whoever thirsts for Torah will find it readily available for study. Rather, the prophet is addressing those who thirst for G-d, advising them to slake their thirst for Him through Torah, which binds one to G-d.

The "men of ascent," however, whom we have been discussing, are beyond this level of divine service. They do not study Torah or perform mitzvot with the intention of quenching their own thirst for G-dliness, for such service is - in a subtle sense - self-serving, as it is motivated by one's desire for a certain spiritual profit, namely, the bliss of closeness to G-d].

Rather [their service of G-d is] as the Tikkunei Zohar [10] explains [that which our Sages have said]: "Who is a pious one (chassid)? He who is benevolent (mischassed) with his Creator (kono)."

[The Tikkunei Zohar comments, that kono (usually translated "his Creator") is here to be interpreted as "his nest" (derived from the root ken - "nest"), and thus, the chassid is he who is benevolent "with his nest" - i.e., his Source, G-d. This "benevolence" towards G-d consists of] - "uniting the Holy One, blessed be He, with His Shechinah (the Divine Presence), [so that the light of this union reach and be felt even] in the lowest worlds."

As is also explained in Ra'aya Mehemna on Parshat Tetze: "In the manner of a son who exerts himself for his father and mother, whom he loves more than himself, [more than] his own Nefesh, Ruach and Neshamah, and who sacrifices his life for their sake to redeem them, [should they be held in captivity]," and as is also explained elsewhere.

[Such is the divine service of "men of ascent": it is wholly altruistic, motivated only by a desire to please G-d and make His presence felt everywhere.

The Alter Rebbe now goes on to explain that the two aforementioned interpretations of the term "men of ascent" accord with each other and are in fact complementary.

It is a kabbalistic axiom that the "elevation of mahn" (mem nun - initials of mayin nukvin, lit., "feminine waters") effects a corresponding "descent of mahd" (mem daled - initials of mayin dechurin, lit., "masculine waters.")

This means that the arousal of the "feminine" level, i.e., the recipient (which in our case means the efforts of man below, in actions directed "upward" toward G-d), causes a reciprocal arousal of the "masculine" level, i.e., the giver (meaning, in our case, G-d's benevolence as it "flows downward" and is bestowed upon man).

Applying this to the service of "men of ascent" we find the following.

That aspect of their service mentioned in the first interpretation - that they elevate evil and convert it to good -constitutes an "ascent of mahn."

The aspect mentioned in the second interpretation - that by their service of love they draw down G-d's Presence upon earth -constitutes a "descent of mahd," for every mitzvah that they perform (as a channel for the descent of G-d's Presence) is an expression of G-d's benevolence.

Thus, the two interpretations are complementary, since the "ascent of mahn" is what causes the "descent of mahd" as stated above.

(The Alter Rebbe employs kabbalistic terms in his explanation, which are explained in Chassidut at length; they will become clearer in the course of further study.)

In the Alter Rebbe's words]:

( [11] Both interpretations are complementary. For by refining [the good found in] kelipat nogah, [as the "men of ascent" do by converting their animal soul (which is derived from kelipat nogah) to good], one elevates "feminine waters" (mahn), effecting unions in the higher realms, so as to cause "masculine waters" (mahd) to descend [to this world].

These ["masculine waters"] are the "waters" of kindness [that flow into and are contained] in each of the 248 positive mitzvot, which are all in the nature of "kindness", [or benevolence], and "masculine waters."

This [term "masculine waters" as applied to mitzvot] means [that the mitzvot] draw G-d's holiness from above, [i.e., from the higher realms], downward, so that [G-d's holiness] be clothed in [and revealed within] the lowest realms, [i.e., our physical world], as explained elsewhere.) [Thus the two interpretations of the term "men of ascent" are complementary].

   

Notes:

5. (Back to text) Paraphrase of Sukkah 45b and Sanhedrin 97b.

6. (Back to text) Ibid.

7. (Back to text) Zohar I, 4a.

8. (Back to text) The Rebbe Shlita notes that two reasons are given for the use of the name bnei aliyah for the same level of tzaddikim, viz., the higher level. One reason corresponds to the appellation "complete tzaddik," while the other corresponds to the term "tzaddik who knows only good." (As we have seen, the "complete tzaddik" is so called because of the degree of his love of G-d; the explanation appropriate here is the latter - that his love is utterly selfless.

   The "tzaddik who knows only good" is so called because of his eradication and conversion of evil; the explanation appropriate to him is the former - that he elevates evil to holiness.)

9. (Back to text) Yeshayahu 55:1.

10. (Back to text) Introduction to Tikkunei Zohar 1b. See Zohar II, 114b; III, 222b; 288a.

11. (Back to text) Parentheses are in the original text.