English translation — רשימה וקבל היהודים תשי"א

With the help of Heaven.

Purim,

[5]711*

"And the Jews accepted that which they had already undertaken, etc." And the Rebbe asks: it is astonishing, etc. And in the time of exile, etc., and particularly in the time of Haman when the decree was, etc., and specifically then they fulfilled what they had already accepted.

And he answers: that then they were in a state of Mesiras Nefesh (self-sacrifice) the entire year.

And behold, why was it specifically necessary to have service in Mesiras Nefesh in order to fulfill that which they had already begun?

One must preface an explanation of the matter of "that which they had already begun," which refers to the time of the Giving of the Torah (Matan Torah),

For the innovation at the Giving of the Torah was, as is known, the giving of the Torah and mitzvos specifically in physicality,

Meaning to nullify the decree that "the Romans shall not descend, etc.,"

And therefore they were given specifically to souls in bodies, in their union together.

And also in Torah and mitzvos there must be a union of the physical aspect within them and the spirituality,

Meaning that one makes it a mitzvah,

And this too is only after refinement in exile.

And therefore, also in the fulfillment of Torah and mitzvos there are several modes,

The first: one who performs Torah and mitzvos as "the commandments of men learned by rote," without vitality, or not for its own sake, with the motive that they will make him a rabbi and the like, which is not vitality,

Or out of fear of G-d, which is not vitality but rather the opposite—contraction and constriction.

The second: one who does the above out of love for Hashem with great vitality, which comes from his soul that spreads forth and overcomes,

Which generally includes service out of nature, or habit that has become nature, or service according to the intellect and understanding,

And there is also that which is above intellect and understanding, which is not an independent entity, but rather he desires to fulfill the will of the Creator.

And corresponding to these distinctions, there are also distinctions within the Torah itself.

Torah in order to know the deed,

For this is specifically the purpose,

And consequently there are limitations within it,

The law of a holiday on its holiday, and the like,

And specifically "in the four [orders] we teach."

The study of Torah for its own sake, wherein "he will delight in her love constantly" because of her intrinsic virtue, at least according to intellect and understanding.

And above the aforementioned: [study] for its own sake truly, for the sake of the Torah,

Meaning above intellect and understanding,

For then he also connects the Torah that issues from wisdom to its source in the Holy One, blessed be He.

And through what can this be? This too is by one showing in himself that he is in a state of Mesiras Nefesh.

And there must always be a connection of the Torah to its source,

For ostensibly, one could say