Tanya In Simple English chapter 39

This is also why Angels are called holy animals.

As it states “The face of the lion to the left etc.” “The face of the ox to the right etc.”

For they do not possess free choice, for their love and fear of God are their natures.

It is for this reason the greatness of Tzaddikim surpasses angels.

As the abode of the souls of the Tzaddikim is in the universe of Beriah, and the abode of the angels is in the world of Yetzirah.

The difference between these two realms is, in the realm of Yetzirah, the Divine emotions of love and fear of God exist.

As the Tikkunim and Eitz Chayim write that the six emotions pulsate in the world of Yetzirah.

It is for this reason their constant task, unceasingly is to stand in fear and dread etc. This being the camp of Gavriel on the left and the on the right is  the camp of Michoel whom serve with love etc.

However in the realm of Beriah, the Chochmah/ wisdom, Binah/ understanding and Daas / Integration of God shines.

These of-course are the source of the emotions and “mother” (of emotions) as stated in Tikkunim, that the supernal mother pulsates in her nest which is the world of Beriah.

It is for this reason it is the realm of the souls of the Tzaddikim who served God from Love and fear stemming from intellectual comprehension of the greatness of God.

This love is called the “understanding of the heart” as mentioned previously.

And it is this understanding of the heart that creates a clothing for the souls in the world of Beriah which is the higher Gan Eden as will be explained and as stated in the Zohar Vayakhel.

But this only refers to actual souls (the Neshoma level) which is the level of deep understanding of God’s greatness.

However the level of Ruach of the Tzaddikim, as well as all other Jewish souls whom serve God with an innate attraction only ascend to this level on Shabbos and Rosh Chodesh through the elevator that links the lower and higher Gan Eden.

The higher Gan Eden is the world of Beriah, which is called the higher Gan Eden for there souls have intense pleasure over Divine comprehension.

For a created mind can only enjoy that which he understands of the greatness  of God which resonates there in the world of Beriah.

Now the reason why these souls merit to elevate higher than the world of Yetzirah, though they served God only by means of the innate Divine attraction… is, as through their innate love/fear of God they humbled the Sitra Achara which is in their body, whether through refraining from evil…. to conquer instinctual desires or through positive actions as mentioned.

Now being that people were given free choice and they could have God-forbid chosen evil, yet they chose to do good to subdue the Sitra Achara which caused the pleasure of God to ascend etc. As the benefit of light which comes after darkness… as mentioned previously.

Now all this is in the realm of the souls and where they abide – however their  Torah and Mitzvos and prayer literally merge with the Divine Sefiros which are Godliness – and the infinite radiance of God unites with it completely.

This takes place in the world of Beriah through the intellectually motivated Torah and Mitzvos, as well as within the realm of Yetzirah which contain emotionally motivated Torah and Mitzvos and within (these worlds / Sefiros) is the 10 Sefiros of Atzilus which within them pulsates the Divine Infinity.

However the souls do not get merged in the 10 Sefiros, rather they stand in the realms of Beriah or Yetzirah and there they enjoy the radiance of the Shechina which is the light of the Infinity of God which is the light of the Sefiros of Beriah and Yetzirah, which is the direct result of the Torah and prayer they studied and prayed in their lifetime (see Zohar Vayakhel page 210) as the reward for a Mitzvah is the actual Mitzvah.

Now the world of Atzilus which transcends logic of any created mind, for there the Chochmah / Binah / & Daas of God is one with Him to such an extent that if any created being comprehended any of it, they would cease having any independence.

It is but through the contraction of this infinite radiance that souls in Beriah can have any comprehension.

But in Atzilus where this radiance is not so condensed, no created mind can contain any of its wisdom – it is for this reason it is actually the abode of the highest Tzaddikim who served God even beyond the intellectually generated service of fear and love of God.

For just as the world of Atzilus is beyond human understanding – similarly the way the Forefathers served God was through the mechanism of literally being God’s agent – to be completely humble to his will and to merge with His great light – both they and all they possess through fulfilling the Torah and Mitzvos as our Forefathers did – All their life they served in this manner.

However, whoever’s soul source is too small to contain such a dedicated service, to become humble and merge with the Divine light in a consistent manner, rather, once in a while at special occasions, such as during Prayer which is a opportune time in heaven, similarly when one prays Shemoina Esrei which is in the realm of Atzilus and especially during the bowing parts in it (for all bowing is the level of Atzilus. As stated in Eitz Chayim Kabbalas Shabbos.)

For this is the concept of merging in God’s light – to consider oneself before God as nothing – so such a person, their soul is mainly in Beriah, but from time to time (during special occasions) their soul elevates to the realm of Atzilus.)

Now it is known that the reward for a Mitzvah is a Mitzvah – in other words, from its reward we can deduce her essential nature.

Now the level of the great Tzaddikim we are not… – but we all must understand the reward for the service of God induced via intellectual comprehending of God’s greatness which takes the soul to the world of Beriah – and the reward for innate love/fear of God takes the soul to the realm of Yetzirah.

However whoever serves God without any type of love/fear, this Torah and Mitzvos remain below.

It contains not the ability to merge into Divinity which are the Ten Holy Sefiros.

This includes one who is not serving based on any personal agendas but even someone who just serves habitually (tradition) based, from how he was educated by his father or teacher to fear God and to serve Him.

Now if such a person is not doing it Lishma (altruisticly) which can only occur (namely Lishma) is someone prefacing their service of God at least with innate fear/ love – taking them from the hidden to the revealed part of the mind and at least the subconscious of the heart.

For just as a person will not do something for another unless they love or fear them, similarly it is impossible to serve God Lishma without recalling and arousing one’s love and fear of God at least in the mind and subconscious heart- in addition just serving God from Love is also inadequate if one doesn’t also have fear of God (at least one’s innate fear) contained within the hearts of every Jew.

However one who literally serves God selfishly, for example to be called Rabbi etc. Then this motive from the Kelipah inhabits their Torah and prayer and the Torah is in exile in her.

She is redeemed from her exile when the person does a complete Teshuva which brings healing to the world – and as when one returns to God, likewise, does his Torah and Mitzvos.

Therefore said our sages, “Even learn Torah for selfish reasons, for eventually one will come to selfless reasons.”

For everyone is destined to repent whether in this or in another lifetime as it states no spark (soul/) of God will be lost.

However if a person didn’t have a negative motive (rather habitual as mentioned) then as soon as one rereads this with proper intention – the previous reading elevates with him ( which is why our sages say “always study Torah and pray, even with improper intent”.. for eventually it will be elevated.)

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