Concerning this pleasurable experience of G‑dliness it is written, “Rejoice, you righteous, in G‑d,”¹¹

וְעַל זֶה כְּתִיב: “שִׂמְחוּ צַדִּיקִים בַּה’”;

and not everyone merits this.

וְלֹא כָּל אָדָם זוֹכֶה לָזֶה,

This is the level [of love] which the sacred Zohar refers to in the phrase, kahana bire’uta deliba.¹²

וְזוֹ הִיא בְּחִינַת “כַּהֲנָא בִּרְעוּתָא דְלִבָּא” שֶׁבַּזּוֹהַר הַקָּדוֹשׁ,

Lit., “The Kohen [serves G‑d] with the [innermost] desire of the heart.” As opposed to the Levites, whose longing for G‑d surged forth (ratzo) and found outward expression in song, the service of the Kohanim was silent.

Moreover, of this [level of love] it is said, “[I shall grant you your priestly] service as a gift,”¹³

וְעַל זֶה נֶאֱמַר: “עֲבוֹדַת מַתָּנָה וְגוֹ’

The priestly level of love, ahavah betaanugim, is a gift from Above.

“and the stranger who comes nigh—i.e., to this manner of service—[is liable to death],”¹⁴

וְהַזָּר הַקָּרֵב וְגוֹ’”,

for there is no way to attain it by human efforts, as there is with the awe of G‑d,

כִּי אֵין דֶּרֶךְ לְהַשִּׂיגָהּ עַל־יְדֵי יְגִיעַת בָּשָׂר, כְּמוֹ הַיִּרְאָה,

concerning which [the departed soul] is asked [in the next world], “Did you labor with awe?”

שֶׁשּׁוֹאֲלִין עָלֶיהָ: “יָגַעְתָּ בְּיִרְאָה”,

I.e., “Did you toil to acquire an awe of G‑d?”

Likewise, “Woe to the mortal who did not labor with awe,”¹⁵

וְ”אוֹי לְבָשָׂר שֶׁלֹּא נִתְיַיגֵּעַ בְּיִרְאָה”,

as is written in Reishit Chochmah.¹⁶

כְּמוֹ שֶׁכָּתוּב בְּ”רֵאשִׁית חָכְמָה”,

Of awe, it is also written, “If you will seek it like silver, [and search for it as for hidden treasure, then you will attain a fear of G‑d…].”¹⁷

וּכְתִיב בְּיִרְאָה: “אִם תְּבַקְשֶׁנָּה כַכָּסֶף וְגוֹ’”,

This shows that it requires great and intense exertion, as when one searches for treasure.

מְלַמֵּד שֶׁצְּרִיכָה יְגִיעָה רַבָּה וַעֲצוּמָה כִּמְחַפֵּשׂ אַחַר אוֹצָרוֹת.

It has already been explained (in Part I, ch. 42) that when one digs for a treasure that he knows beyond the shadow of a doubt lies buried in the depths of the earth, he will seek it tirelessly. Knowing with certainty that the fear of heaven lies buried in the understanding of the heart of every Jew will lead to similar untiring efforts in revealing this spiritual treasure.

However, this only applies to the fear and awe of G‑d; even the loftiest degree of awe, yirah ilaah, is attainable through man’s efforts.

By contrast, this great love (¹⁸ahavah betaanugim) comes upon a man by itself, from Above, without his preparing and intending himself for it,

אֲבָל אַהֲבָה רַבָּה זוֹ ["אַהֲבָה בַּתַּעֲנוּגִים"], נוֹפֶלֶת לָאָדָם מֵאֵלֶיהָ מִלְמַעְלָה בְּלִי שֶׁיָּכִין וִיכַוֵּון לָהּ,

but only after he has exerted himself in yirat haromemut, to attain the higher level of fear wherein he stands in awe of G‑d’s Majesty,

אַךְ וְרַק אַחַר שֶׁנִּתְיַיגֵּעַ בְּ”יִרְאַת הָרוֹמְמוּת”,

and after he has attained the maximum he is able to attain of that [awe], according to the level of his soul;

וְהִגִּיעַ לְתַכְלִית מַה שֶּׁיּוּכַל לְהַשִּׂיג מִמֶּנָּה לְפִי בְּחִינַת נִשְׁמָתוֹ,

then, of itself, the ahavah betaanugim comes from Above to dwell, and to become united, with the awe,

אֲזַי מִמֵּילָא בָּאָה הָ”אַהֲבָה בַּתַּעֲנוּגִים” מִלְמַעְלָה, לִשְׁכּוֹן וּלְהִתְיַיחֵד עִם הַיִּרְאָה,

for “It is the way of the man to search [for the woman],”¹⁹ as explained in Likkutei Amarim.

כִּי “דַּרְכּוֹ שֶׁל אִישׁ לְחַזֵּר כוּ’”, כְּמוֹ שֶׁנִּתְבָּאֵר בְּלִקּוּטֵי אֲמָרִים.

In Part I, ch. 43, the Alter Rebbe explains that love is termed “man” or “male,” while fear is termed “woman” (as in the verse, “A woman who fears G‑d…”²⁰). In spiritual terms, “It is the way of the man to search for the woman” means that the love of G‑d searches for the fear of G‑d and dwells with it.

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FOOTNOTES

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11. Ibid. 97:12.

12. See Zohar III, 177b.

13. Numbers 18:7.

14. Ibid.

15. Cf. Shabbat 31a.

16. Shaar Hayirah, ch. 12.

17. Proverbs 2:4-5.

18. Parentheses are in the original text.

19. Kiddushin 2b.

20. Proverbs 31:30, as interpreted in Zohar III, 27a.