There is a direct road to God that does not require you to be a mystic or a saint. Rabbi Schneur Zalman of Liadi calls it the attribute of our patriarch Jacob: the path of compassion.
The practice begins with a meditation. Think about the divine spark within your soul. It descended from the Ein Sof (אין סוף), the source of all life, the Infinite who pervades and transcends all worlds. And now it is clothed in a "serpent's skin," this gross material body, at the greatest possible distance from God's light. Then recall all your unworthy actions, words, and thoughts since the day you were born, each one binding the King in chains, as the Song of Songs puts it: "The King is held captive by the tresses" (Song of Songs 7:6).
This meditation is not meant to produce guilt. It is meant to produce compassion, rachamim (רחמים). Not self-pity, but aching compassion for the Shechinah (שכינה), the Divine Presence that went into exile alongside your soul.
The Tanya reads the story of Jacob and Rachel as a cosmic allegory. "Jacob kissed Rachel and lifted up his voice and wept" (Genesis 29:11). Rachel represents Knesset Yisrael (כנסת ישראל), the collective soul of all Israel. Jacob, in his supernal attribute of Mercy, arouses compassion for her suffering in exile. His weeping draws down abundant mercy from the "Father of Mercies" above.
The "kiss" between Jacob and Rachel is the union of human speech with divine speech, your words of Torah meeting God's words of halachah (Jewish religious law). The embrace is the act of charity and lovingkindness. "Chesed (Lovingkindness) is the right arm" of the divine, says the Zohar. When you give charity, you are literally embracing God.
This path is open to everyone. You do not need to achieve mystical rapture. You need only to feel the exile, and to act.
There is yet another direct road open to man, namely, to occupy himself with the Torah and commandments for their own sake through the attribute of our Patriarch Jacob, peace unto him, this being the attribute of mercy.1 Pardes, Shaar 23, ch. 10. It is first to arouse in his mind great compassion before G–d for the Divine spark which animates his soul that has descended from its Source, the Life of life, the En Sof, blessed is He, Who pervades all worlds and transcends all worlds and in comparison with Whom everything is accounted as nothing. Yet it [this spark] has been clothed in a “serpent’s skin” which is far removed from the light of the King’s Countenance, at the greatest possible distance, since this world is the nadir of the coarse kelipot…. And especially when he will recall all his actions and utterances and thoughts since the day he came into being, unworthy as they were, causing the King to be “fettered by the tresses”2 Song of Songs 7:6.—“by the impetuous thoughts of the brain,”3 Tikkunei Zohar 6. Another meaning of רהטים is “gutters” (comp. Genesis 30:38). Thus מלך אסור ברהטים could be rendered “The King bound in the gutters.” Cf. Vayikra Rabbah 31:4. for “Jacob is the cord of his inheritance,”4 Deuteronomy 32:9. Note the interpretation of the word חבל, usually translated in this verse by “lot.” as in the illustration of one pulling a rope, and so forth.5 Tugging at a rope at one end vibrates the other—a figure to illustrate how every action below causes a corresponding reaction On High. See Iggeret Hateshuvah, ch.5. This is the esoteric doctrine of the “exile of the Shechinah.” This is the meaning of the verse, “And Jacob kissed Rachel and lifted up his voice and wept.”8 Genesis 29:11. For “Rachel” represents Knesset Israel,9 Comp. Bereishit Rabbah 71, 3; 82, 11. the community of Israel, the fount of all souls, and “Jacob”—with his supernal attribute, the attribute of Mercy in Atzilut—is the one who arouses great compassion for her. “And he lifted up his voice”—upward to the fount of the Higher Mercies, called the “Father of Mercies,” and their source; “and he wept”—to awaken and draw from there abundant compassion upon all the souls and upon the fount of the community of Israel, to raise them from their exile and to unite them in the yichud elyon (higher unity) of the light of the En Sof, blessed is He, on the level of kisses,” which is “The attachment of spirit with spirit,” as is written, “Let him kiss me with the kisses of his mouth,”10 Song of Songs 1:2. which means the union of the word of man with the word of G–d, namely, the halachah.11 Shabbat 138b. So, too, are coupled thought with thought, act with act, the latter referring to the active observance of commandments and, in particular, the act of charity and loving-kindness. For “chesed (kindness) is the [Divine] right arm,”12 Tikkunei Zohar, Introduction 17a. and this is, as it were, an actual “embrace,” as it is written, “And his right arm embraces me,”13 Song of Songs 2:6. while the occupation in the Torah by word of mouth and concentrated thought constitute, as it were, actual “kisses.” Concerning this it is written, “And let him return to the L–rd, and have mercy upon Him,”6 Note the deviation from the standard translation (“that He may have mercy upon him”). The ambiguity of the word וירחמהו permits both renditions. arousing great compassion toward G–d Who dwells among us, as is written, “Who dwells among them in the midst of their uncleanness.”7 Leviticus 16:16. In this way, a person is able to attain the distinction of ahavah rabbah (“great love”) in the consciousness of his heart, as is written, “To [the house of] Jacob who redeemed Abraham,”14 Isaiah 29:22. as has been explained elsewhere.15 See above, end ch. 32. See Torah Or 51a-b.
