To understand how reading narratives in Torah binds one with chochmah ilaah, the supernal wisdom.1—It is suggested that the reader examine Likkutei Amarim, Part I, chs. 16, 38, 39, and 44 before studying this section of Kuntres Acharon. Torah is the expression of G–d’s will, the condensation of His thoughts, or wisdom. Mortal intelligence is dimensioned, limited, while G–d’s, as infinite as He is, is the Higher Wisdom. The profound scholarship of Torah would be the obvious means for man’s puny intelligence binding itself to G–d’s, but how can this be the case with narratives that do not strain even mortal intellect?
Kavanot p. 16b says that just as man engages himself (in Torah study) below, so is the likeness, supernal Man,2The infinitude of G–d, in its ultimate degree, precludes any form or description; it is utter simplicity, unitary, with no composition or division. Adjectives are irrelevant; there can be no comprehending Him. In bringing about the existence of Creation with finite beings, at a certain stage aspects of G–d became discreet, at least in potential. These aspects, or attributes, reveal G–d, manifest Him. Where these aspects assume the form of intellect-emotion, or sefirot, we may describe them as Adam HaElyon, supernal man. “Man” comprises the attributes of intellect and emotion, which derive from the parallel Divine attributes. Mortal man’s configuration is “in the image” of Higher Man’s. “Higher Man” exists on each of the Four Worlds; on each plane there is the appropriate revelation of G–d. (See end of note 3 for references on Four Worlds.) Adam HaElyon is identical with memalei kol almin, the permeating Light of G–d that suffuses all existence, adapting itself to the receptivity and absorptive capacities of the existence. On the plane of “intellect” He manifests Himself and is apprehended through intellect; on the plane of “emotion” through emotion, etc. Intellect and emotion vary, and within each there are different stages—corresponding “levels” of G–d are revealed in Supernal Man. (The term “man” as applied to G–d is found in Ezekiel 1:26.) Parenthetically, in reference to Supernal Man “reflecting” mortal man, a Chasidic interpretation of the passage in Avot 2:1, says, “Know that what is Above is from you.” (engaged in Torah study) above…. This might also apply (only) to contemplating the written words (of the Torah). But uttered speech, we may say, pierces and ascends to Atzilut3An innate love and fear of G–d are endowed to all Israel, concealed in the recesses of heart and mind. These are not products of his efforts, but a heritage. The love is compared to a child’s devotion to his father, and the fear to the dread of separation from G–d, as through apostacy. All of Torah and mitzvot, including martyrdom, may be fulfilled with the stimulus of these endowed, latent, unconscious emotions without their ever becoming felt in the heart. Only the mind is aware that a certain act divorces man from G–d or binds him to G–d. Man’s involvement in arousing this degree of intellectual awareness is minimal; his devotion and even readiness for sacrifice are “natural” in that he did not create these latent feelings of love and awe that result in his choice of good and rejection of evil. All he need do is realize the consequences of his actions and call them to mind. The Torah and mitzvot of this person ascend to Yetzirah, the world of emotion, of innate capacities. (It must be made emphatically plain here that his choice between self-gratification and devotion to G–d, between “good” and “evil,” has been unimpeded. He may as readily choose one as the other. Of his volition he chooses G–d; he chooses to awaken endowed strengths he possesses by inheritance, but he chooses.) There is a superior state. With all the resources of mind at his command, he meditates on G–d’s greatness and infinitude, on his own insignificance. This entails tremendous intellectual effort, and his mind does eventually comprehend all it is capable of grasping of G–d’s greatness. He will even affirm, in his mind, that he should be filled with a profound longing, to the point of expiration, with a blazing, consuming love of G–d. But this is all in the mind, not a conscious emotion. His heart is not filled with love (or awe). He will observe all G–d demands of him, in thought, speech, and deed. His motivation, his stimulus, is intellectual, lodged in the mind only. The emotions are still latent, but his thought is “good,” as our Sages say (Kiddushin 40a), “G–d joins a good thought to deed.” The “good thought” elevates the deed of Torah study and mitzvah observance to Beriah, the realm of intellect. There is a still higher plane of attainment available, Rabbi Schneur Zalman asserts, to all—arousing a conscious, tangible love and awe, bringing the latent emotion into a feeling manifest in the heart. What his mind understands, his heart actually feels. These emotions are not mere endowments—they are his works, results of his efforts. Chabad teaches the sequence of intellect and emotion, the latter elicited by the mind. This “intellectual” love and fear is the emotion engendered by the intellect, man’s own striving and efforts. Torah and mitzvot resulting from this state ascend to Beriah, but of their “own” accord, because they deserve that exaltation. Love and fear are the “wings” that elevate them (“before G–d”), as we shall soon see. (Atzilut is unity with G–d. Here, there can be no “felt” emotions, sublime as they might be, for feeling posits one who loves in addition to Him Who is loved. This is not unity. Utter self-abnegation, loss of self-awareness completely, man’s becoming a “vehicle” for G–d, with no will but His—this is the province of the tzaddik. Not everyone can attain to this degree, as Likkutei Amarim, Part I, explains at length. Only the rare tzaddik’s service of Torah and mitzvot ascends to Atzilut, perfect unity with G–d. (The Four Worlds are frequently discussed in Chasidut. See Addendum, Glossary to Likkutei Amarim, Part I, Four Worlds; Translator’s Explanatory Notes to On Learning Chassidus; IggeretHateshuvah, ch. 1, note 3; etc.)) itself, or to Beriah through intellectual love and fear, or to Yetzirah through innate fear and love. Through Scripture4Likkutei Amarim, Part I, ch. 40. it rises from This World to the ten sefirot5See references, end of note 3. of Asiyah, for “it pierces atmospheres….” In contrast, thought6Performance of action mitzvot involves the physical body. Even speech (in prayer, Torah study, etc.) involves physical movement. Through speech and deed, the physical world is elevated. However, there is no evident physical involvement in thinking, so the Divine purpose in creating a physical world is unfulfilled. (affects only) the “likeness,” the source of his soul….
But then we find in Zohar, vol. III, p. 105, that simply thinking achieves nothing…, meaning that it does not have even a beneficient effect;7I.e., even a desirable thought is ineffective in engendering good. see there and page 31b. But this refers only to eliciting a reaction Above, to call forth from there downward.8In the “lower” worlds, G–d is concealed. Through mitzvot, the Worlds are illuminated with Divine light. (Cf. IggeretHateshuvah, ch. 1, and note 3.) The thought simply remains there, increasing additional great illumination there. The increase in illumination in Atzilut is through study and practice of mitzvot of action in Asiyah, for the Union9G–d transcending Creation, time, space, the Infinite for Whom all Creation is naught, becomes united with His Immanent aspect manifest in His works. This Union, resulting from mortal man’s physical observance of Torah and mitzvot, is effected in the Higher Worlds immediately and will be realized in the mundane world with the coming of the Moshiach. is primarily above. Only the fruits reach This World, through calling forth illumination in minute measure here below by speech and deed. However, through mere thinking nothing is called forth. Hence he has not fulfilled the purpose of the soul’s descent into This World, which is only to draw into the lower world supernal illuminations, as Etz Chaim 26 says, “to call forth illumination.”
But to elevate, from below upward, proper thought is imperative, for without awe and love it does not fly upward,10See above, note 3; Likkutei Amarim, Part I, chs. 16, 39, 40, etc. as explained in Shaar Hanevuah, ch. 2. And the good thought….11“...G–d joins to deed” (see above, note 3). It was explained above that the manner in which to achieve the desired result—to elevate one’s speech, even to the realm of Atzilut—is by actually speaking the words of Torah. Merely thinking the words of Torah, however, “achieves nothing,” i.e., there is no resultant downward flow. There is, though, an increase of light on High. Here the text identifies an additional effect of thinking words of Torah (“good thoughts”): they elevate one’s Torah and mitzvot from below upward, reaching Beriah, the realm of intellect. Hence our Sages said, “G–d joins a good thought to deed.” The “good thought” elevates the deed of Torah study and mitzvah observance to Beriah, the realm of intellect, but no higher, for it is “joined” to deed, but not deed itsef.
But the expression “pierces firmaments…”12Likkutei Amarim, Part I, ch. 40, note in the text. means even without awe and love, by a fortiori reasoning from the case of idle words, since the measure of good is more generous.13“…than the measure of retribution” (Sotah 11a). This, however, refers only to “firmaments,” meaning the chambers and abodes, but not the body of Supernal Man.14In the “likeness” of mortal man Above, Supernal Man has parallels to body and soul, to garments and abode, but of course in noncorporeal terms only. “Garments” of the embodied soul are thought, speech, and deed, and archetypal man has his appropriate “garments.” Physical domicile and environment, separate from man but affecting him profoundly, have their counterparts in Supernal Man. The reader will resist forming anthropomorphic representations of Adam HaElyon; mortal terminology and analogies are all we possess. It certainly does not apply to nefesh, ruach, and neshamah,15Addendum, Glossary to Likkutei Amarim, Part I. The categories of the human soul are applied to the source of the soul, Adam HaElyon. even of Man of Asiyah,16The plane immediately superior to the physical world is the spiritual aspect of Asiyah, with ten sefirot (divine attributes). meaning the ten sefirot, lights, and vessels.17“Light” refers to the Divine radiance, the revelation, while “vessel” refers to the instrument for the revelation. An analogy—the power of vision is the “light,” while the eye proper is the “vessel.” See Likkutei Amarim, Part II, end of ch. 4. This is the intention of Tikkunim, that without fear and love it cannot ascend or stand before G–d, stressing before G–d.18Thus, to summarize: Torah words uttered without love and awe “rise,” to the extent of “piercing firmaments,” but not to (as high as) G–d’s presence. In order for one’s Torah study and mitzvot to ascend before the G–dliness of each respective world, they must be carried out with awe and love.
קוּנְטְרֵס אַחֲרוֹן עַל כַּמָּה פְּרָקִים
עיין בלקוטי אמרים חלק א׳ פרק מ׳
KUNTRES ACHARON ON SEVERAL CHAPTERS
לְהָבִין, אֵיךְ הַקּוֹרֵא בְּסִיפּוּרֵי מַעֲשִׂיּוֹת שֶׁבַּתּוֹרָה, הוּא מְקוּשָּׁר בְּחָכְמָה עִילָּאָה.
To understand how reading narratives in Torah binds one with chochmah ilaah, the supernal wisdom.1—It is suggested that the reader examine Likkutei Amarim, Part I, chs. 16, 38, 39, and 44 before studying this section of Kuntres Acharon.
Torah is the expression of G–d’s will, the condensation of His thoughts, or wisdom. Mortal intelligence is dimensioned, limited, while G–d’s, as infinite as He is, is the Higher Wisdom. The profound scholarship of Torah would be the obvious means for man’s puny intelligence binding itself to G–d’s, but how can this be the case with narratives that do not strain even mortal intellect?
עַל פִּי מַה שֶּׁכָּתוּב בַּכַּוָּונוֹת דַּף ט״ז עַמּוּד ב׳: כְּמוֹ שֶׁהָאָדָם עוֹסֵק לְמַטָּה, כָּךְ דְּיוֹקַן הָאָדָם הָעֶלְיוֹן לְמַעְלָה כוּ׳, וְכֵן יֵשׁ לוֹמַר בְּהִרְהוּר בָּאוֹתִיּוֹת הַכְּתוּבוֹת. אֲבָל הַדִּבּוּר יֵשׁ לוֹמַר – דְּבוֹקֵעַ וְסָלִיק לַאֲצִילוּת מַמָּשׁ, אוֹ לִבְרִיאָה בִּדְחִילוּ וּרְחִימוּ שִׂכְלִיִּים, אוֹ לִיצִירָה בִּדְחִילוּ וּרְחִימוּ טִבְעִיִּים, וּבַמִּקְרָא סָלִיק מֵעוֹלָם הַזֶּה לְי׳ סְפִירוֹת דַּעֲשִׂיָּה, מִשּׁוּם דְּבָקַע אֲוִירִין וְכוּ׳. מַה־שֶּׁאֵין־כֵּן בְּהִרְהוּר, אֶלָּא הַ״דְּיוֹקָן״ שֶׁהוּא שֹׁרֶשׁ נִשְׁמָתוֹ וְכוּ׳.
Kavanot p. 16b says that just as man engages himself (in Torah study) below, so is the likeness, supernal Man,2The infinitude of G–d, in its ultimate degree, precludes any form or description; it is utter simplicity, unitary, with no composition or division. Adjectives are irrelevant; there can be no comprehending Him. In bringing about the existence of Creation with finite beings, at a certain stage aspects of G–d became discreet, at least in potential. These aspects, or attributes, reveal G–d, manifest Him. Where these aspects assume the form of intellect-emotion, or sefirot, we may describe them as Adam HaElyon, supernal man. “Man” comprises the attributes of intellect and emotion, which derive from the parallel Divine attributes. Mortal man’s configuration is “in the image” of Higher Man’s. “Higher Man” exists on each of the Four Worlds; on each plane there is the appropriate revelation of G–d. (See end of note 3 for references on Four Worlds.) Adam HaElyon is identical with memalei kol almin, the permeating Light of G–d that suffuses all existence, adapting itself to the receptivity and absorptive capacities of the existence. On the plane of “intellect” He manifests Himself and is apprehended through intellect; on the plane of “emotion” through emotion, etc. Intellect and emotion vary, and within each there are different stages—corresponding “levels” of G–d are revealed in Supernal Man. (The term “man” as applied to G–d is found in Ezekiel 1:26.) Parenthetically, in reference to Supernal Man “reflecting” mortal man, a Chasidic interpretation of the passage in Avot 2:1, says, “Know that what is Above is from you.” (engaged in Torah study) above…. This might also apply (only) to contemplating the written words (of the Torah). But uttered speech, we may say, pierces and ascends to Atzilut3An innate love and fear of G–d are endowed to all Israel, concealed in the recesses of heart and mind. These are not products of his efforts, but a heritage. The love is compared to a child’s devotion to his father, and the fear to the dread of separation from G–d, as through apostacy. All of Torah and mitzvot, including martyrdom, may be fulfilled with the stimulus of these endowed, latent, unconscious emotions without their ever becoming felt in the heart. Only the mind is aware that a certain act divorces man from G–d or binds him to G–d. Man’s involvement in arousing this degree of intellectual awareness is minimal; his devotion and even readiness for sacrifice are “natural” in that he did not create these latent feelings of love and awe that result in his choice of good and rejection of evil. All he need do is realize the consequences of his actions and call them to mind. The Torah and mitzvot of this person ascend to Yetzirah, the world of emotion, of innate capacities. (It must be made emphatically plain here that his choice between self-gratification and devotion to G–d, between “good” and “evil,” has been unimpeded. He may as readily choose one as the other. Of his volition he chooses G–d; he chooses to awaken endowed strengths he possesses by inheritance, but he chooses.)
There is a superior state. With all the resources of mind at his command, he meditates on G–d’s greatness and infinitude, on his own insignificance. This entails tremendous intellectual effort, and his mind does eventually comprehend all it is capable of grasping of G–d’s greatness. He will even affirm, in his mind, that he should be filled with a profound longing, to the point of expiration, with a blazing, consuming love of G–d. But this is all in the mind, not a conscious emotion. His heart is not filled with love (or awe). He will observe all G–d demands of him, in thought, speech, and deed. His motivation, his stimulus, is intellectual, lodged in the mind only. The emotions are still latent, but his thought is “good,” as our Sages say (Kiddushin 40a), “G–d joins a good thought to deed.” The “good thought” elevates the deed of Torah study and mitzvah observance to Beriah, the realm of intellect.
There is a still higher plane of attainment available, Rabbi Schneur Zalman asserts, to all—arousing a conscious, tangible love and awe, bringing the latent emotion into a feeling manifest in the heart. What his mind understands, his heart actually feels. These emotions are not mere endowments—they are his works, results of his efforts. Chabad teaches the sequence of intellect and emotion, the latter elicited by the mind. This “intellectual” love and fear is the emotion engendered by the intellect, man’s own striving and efforts. Torah and mitzvot resulting from this state ascend to Beriah, but of their “own” accord, because they deserve that exaltation. Love and fear are the “wings” that elevate them (“before G–d”), as we shall soon see.
(Atzilut is unity with G–d. Here, there can be no “felt” emotions, sublime as they might be, for feeling posits one who loves in addition to Him Who is loved. This is not unity. Utter self-abnegation, loss of self-awareness completely, man’s becoming a “vehicle” for G–d, with no will but His—this is the province of the tzaddik. Not everyone can attain to this degree, as Likkutei Amarim, Part I, explains at length. Only the rare tzaddik’s service of Torah and mitzvot ascends to Atzilut, perfect unity with G–d. (The Four Worlds are frequently discussed in Chasidut. See Addendum, Glossary to Likkutei Amarim, Part I, Four Worlds; Translator’s Explanatory Notes to On Learning Chassidus; Iggeret Hateshuvah, ch. 1, note 3; etc.)) itself, or to Beriah through intellectual love and fear, or to Yetzirah through innate fear and love. Through Scripture4Likkutei Amarim, Part I, ch. 40. it rises from This World to the ten sefirot5See references, end of note 3. of Asiyah, for “it pierces atmospheres….” In contrast, thought6Performance of action mitzvot involves the physical body. Even speech (in prayer, Torah study, etc.) involves physical movement. Through speech and deed, the physical world is elevated. However, there is no evident physical involvement in thinking, so the Divine purpose in creating a physical world is unfulfilled. (affects only) the “likeness,” the source of his soul….
וּמַה שֶּׁכָּתוּב בַּזֹּהַר חֵלֶק ג׳ דַּף ק״ה דְּהִרְהוּר לָא עָבִיד מִידֵי כוּ׳, וְהַיְינוּ אֲפִילוּ לְטַב, עַיֵּין שָׁם וּבְדַף ל״א עַמּוּד ב׳, יֵשׁ לוֹמַר, דְּהַיְינוּ, לְאִתְעָרָא לְעֵילָּא שֶׁיּוּמְשַׁךְ מִשָּׁם לְתַתָּא, רַק מַחֲשַׁבְתּוֹ נִשְׁאֲרָה שָׁם, וּמוֹסִיפָה שָׁם אוֹר גָּדוֹל, בְּתוֹסֶפֶת וְרִיבּוּי הָאוֹר בַּאֲצִילוּת, עַל־יְדֵי מִקְרָא וּמִצְוֹת מַעֲשִׂיּוֹת שֶׁבַּעֲשִׂיָּה, שֶׁעִיקַּר הַיִּחוּד – הוּא לְמַעְלָה, רַק הַ״פֵּירוֹת״ בָּעוֹלָם הַזֶּה, עַל־יְדֵי הַמְשָׁכַת אוֹר מְעַט מִזְּעֵיר לְמַטָּה עַל־יְדֵי הַדִּבּוּר וּמַעֲשֶׂה, מַה־שֶּׁאֵין־כֵּן בְּהִרְהוּר לֹא נִמְשָׁךְ כְּלוּם, וְלָכֵן, לֹא יָצָא יְדֵי חוֹבָתוֹ, מַה שֶּׁיָּרְדָה נִשְׁמָתוֹ לָעוֹלָם הַזֶּה רַק לְהַמְשִׁיךְ אוֹרוֹת עֶלְיוֹנִים לְמַטָּה, כְּמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים שַׁעַר כ״ו ״לְהַמְשִׁיךְ אוֹר״.
But then we find in Zohar, vol. III, p. 105, that simply thinking achieves nothing…, meaning that it does not have even a beneficient effect;7I.e., even a desirable thought is ineffective in engendering good. see there and page 31b. But this refers only to eliciting a reaction Above, to call forth from there downward.8In the “lower” worlds, G–d is concealed. Through mitzvot, the Worlds are illuminated with Divine light. (Cf. Iggeret Hateshuvah, ch. 1, and note 3.) The thought simply remains there, increasing additional great illumination there. The increase in illumination in Atzilut is through study and practice of mitzvot of action in Asiyah, for the Union9G–d transcending Creation, time, space, the Infinite for Whom all Creation is naught, becomes united with His Immanent aspect manifest in His works. This Union, resulting from mortal man’s physical observance of Torah and mitzvot, is effected in the Higher Worlds immediately and will be realized in the mundane world with the coming of the Moshiach. is primarily above. Only the fruits reach This World, through calling forth illumination in minute measure here below by speech and deed. However, through mere thinking nothing is called forth. Hence he has not fulfilled the purpose of the soul’s descent into This World, which is only to draw into the lower world supernal illuminations, as Etz Chaim 26 says, “to call forth illumination.”
אֲבָל לְהַעֲלוֹת מִמַּטָּה לְמַעְלָה, הוּא דַּוְקָא עַל־יְדֵי מַחֲשָׁבָה טוֹבָה, דִּבְלָא דְּחִילוּ וּרְחִימוּ לָא פָרְחָא לְעֵילָא, וּכְמוֹ שֶׁכָּתוּב בְּשַׁעַר הַנְּבוּאָה פֶּרֶק ב׳, וְהַמַּחֲשָׁבָה טוֹבָה כוּ׳.
But to elevate, from below upward, proper thought is imperative, for without awe and love it does not fly upward,10See above, note 3; Likkutei Amarim, Part I, chs. 16, 39, 40, etc. as explained in Shaar Hanevuah, ch. 2. And the good thought….11“...G–d joins to deed” (see above, note 3). It was explained above that the manner in which to achieve the desired result—to elevate one’s speech, even to the realm of Atzilut—is by actually speaking the words of Torah. Merely thinking the words of Torah, however, “achieves nothing,” i.e., there is no resultant downward flow. There is, though, an increase of light on High. Here the text identifies an additional effect of thinking words of Torah (“good thoughts”): they elevate one’s Torah and mitzvot from below upward, reaching Beriah, the realm of intellect. Hence our Sages said, “G–d joins a good thought to deed.” The “good thought” elevates the deed of Torah study and mitzvah observance to Beriah, the realm of intellect, but no higher, for it is “joined” to deed, but not deed itsef.
וּמַה שֶּׁכָּתוּב דְּ״בָקַע רְקִיעִין וְכוּ׳״, וְהַיְינוּ, אֲפִילוּ בְּלָא דְּחִילוּ וּרְחִימוּ, בְּמִכָּל שֶׁכֵּן מִדְּבָרִים בְּטֵלִים דְּמִדָּה טוֹבָה מְרוּבָּה, הַיְינוּ – ״רְקִיעִין״ דַּוְקָא, שֶׁהֵן הַ״הֵיכָלוֹת״ וְהַ״בָּתִּים״, וְלֹא בְּגוּף הָ״אָדָם הָעֶלְיוֹן״, וְכָל שֶׁכֵּן בְּנֶפֶשׁ־רוּחַ־נְשָׁמָה אֲפִילוּ בְּ״אָדָם דַּעֲשִׂיָּה״, שֶׁהֵן י׳ סְפִירוֹת, אוֹרוֹת וְכֵלִים. וְזֶהוּ שֶׁכָּתוּב בַּתִּקּוּנִים, ״דִּבְלָא דְּחִילוּ וּרְחִימוּ לָא יָכְלָא לְסָלְקָא וּלְמֵיקַם קֳדָם ה׳״ דַּוְקָא:
But the expression “pierces firmaments…”12Likkutei Amarim, Part I, ch. 40, note in the text. means even without awe and love, by a fortiori reasoning from the case of idle words, since the measure of good is more generous.13“…than the measure of retribution” (Sotah 11a). This, however, refers only to “firmaments,” meaning the chambers and abodes, but not the body of Supernal Man.14In the “likeness” of mortal man Above, Supernal Man has parallels to body and soul, to garments and abode, but of course in noncorporeal terms only. “Garments” of the embodied soul are thought, speech, and deed, and archetypal man has his appropriate “garments.” Physical domicile and environment, separate from man but affecting him profoundly, have their counterparts in Supernal Man. The reader will resist forming anthropomorphic representations of Adam HaElyon; mortal terminology and analogies are all we possess. It certainly does not apply to nefesh, ruach, and neshamah,15Addendum, Glossary to Likkutei Amarim, Part I. The categories of the human soul are applied to the source of the soul, Adam HaElyon. even of Man of Asiyah,16The plane immediately superior to the physical world is the spiritual aspect of Asiyah, with ten sefirot (divine attributes). meaning the ten sefirot, lights, and vessels.17“Light” refers to the Divine radiance, the revelation, while “vessel” refers to the instrument for the revelation. An analogy—the power of vision is the “light,” while the eye proper is the “vessel.” See Likkutei Amarim, Part II, end of ch. 4. This is the intention of Tikkunim, that without fear and love it cannot ascend or stand before G–d, stressing before G–d.18Thus, to summarize: Torah words uttered without love and awe “rise,” to the extent of “piercing firmaments,” but not to (as high as) G–d’s presence. In order for one’s Torah study and mitzvot to ascend before the G–dliness of each respective world, they must be carried out with awe and love.