Likewise the external garment of the divine soul, i.e., its faculty of action [which is external compared to the faculties of speech and thought, since it functions outside oneself], of the person fulfilling and practising the commandment, clothes itself in the vitality of the performance of the mitzvah, and thus it, too, becomes like a body to a soul in relation to the Divine Will; [i.e., the soul's power of action becomes united with the Divine Will in the same way as one's body is united with his soul, and is completely surrendered to the Divine Will].

In this way, those organs of the human body which perform the mitzvah - i.e., those organs in which the divine soul's faculty of action is clothed during the performance and fulfillment of the mitzvah - they, too, become a veritable vehicle [lit., merkavah - a "chariot"] for the Divine Will.

For example, the hand which distributes charity to the poor, or performs another commandment becomes, [in the act of performing the mitzvah, a "chariot" for the Divine Will].

Similarly the feet which walk for the purpose of fulfilling a mitzvah, or the mouth and tongue which speak words of Torah, or the brain reflecting on the Torah or on the fear of heaven, or on the greatness of G-d, blessed be He.

[When these organs are occupied with the mitzvot they are totally surrendered, like a chariot, to the Divine Will clothed in these mitzvot.

Note that a physical organ becomes merely a chariot for the Divine Will.

It does not become surrendered to and unified with the Divine Will to the same extent as the divine soul's faculty of action, whose unity the Alter Rebbe previously compared to the unity of body and soul.

The unity of body and soul surpasses that of the chariot with its rider.

Body and soul, although originally two separate, disparate entities, one physical and the other spiritual, become one entity when united. No part of the body is devoid of the soul; conversely, the soul completely adapts itself to the body, becoming transformed into a corporeal life-force. The divine soul's faculty of action, being a G-dly power, can achieve this level of unity with G-d when it is employed in the performance of a mitzvah.

The organs of the body, on the other hand, although they too are involved in fulfilling the mitzvah, can reach no higher than the level illustrated in the analogy of the chariot. A chariot, having no will of its own, is indeed completely subservient to its rider - yet it is not united with him].

This is what the Sages meant when they said that [3] "The Patriarchs are truly the [Divine] chariot," for all their organs were completely holy and detached from mundane matters, and throughout their lives they served as a vehicle for nothing but the Divine Will.

[The reason for the Sages' designating specifically the Patriarchs as G-d's chariot, although every Jew's body becomes a "chariot" when he performs a mitzvah, is that the Patriarchs' submission to the Divine Will was unique in its power, its scope, and its consistency.

All their organs were totally surrendered to the Divine Will throughout their lives - whereas with other Jews, only those organs which perform a mitzvah are a "chariot", and then only during the act.

In fact, the same organ which today served as a "chariot" to G-d's Will might conceivably serve the opposite purpose tomorrow.

   

Notes:

3. (Back to text) Bereishit Rabbah 47:6.