English translation — מאמר ויהיו חיי שרה תשמ"ה

With the help of Heaven.

On the eve of the fifth day of the week, Parshat Chayei Sarah,

the 20th of MarCheshvan, 5745.

"And the life of Sarah was one hundred years and twenty years and seven years, the years of the life of Sarah."

And the Rebbe

(the Rebbe Rashab)

of blessed memory, whose birthday is in this maamar, in his maamar beginning with the words "Vayihyu" from the year 5658,

notes: it already says "And the life of Sarah was"

[and it details her years in hundreds, tens, and ones],

so what does "the years of the life of Sarah" add?

And he explains this based on what is brought in the Zohar,

that the reason that specifically regarding Sarah it says "the years of the life of her life" — which is not said regarding the other Matriarchs —

is

that Sarah descended

(to Egypt)

and ascended, as it is stated,

"And Avram went up from Egypt, he and his wife,"

and therefore she merited supernal life.

And it concludes

(in the Zohar there)

"And therefore, the life was hers."

And based on this, the maamar explains

the repetition of the phrase "the years of the life of Sarah,"

that "And the life of Sarah was" refers to her having merited supernal life,

and "the years of the life of Sarah" means that the life became hers,

"it was hers"

[as explained in the maamar

the distinction between these two concepts].

And one must understand the connection and relevance of the maamar's interpretation — that "the years of the life of Sarah" means that the life became hers —

with Rashi's commentary

on the verse, that "the years of the life of Sarah" means that they were all equally good.

B)

And this will be understood by prefacing that all the narratives in the Torah

(from the word meaning "instruction")

are instructions for every single Jew.

And especially the deeds of the Patriarchs

[and Matriarchs]

are a sign and a bestowal of strength for the children.

For since they are the Patriarchs

[and Matriarchs]

of every Jew,

therefore, the concepts and their divine service are inherited by every Jew.

And based on this,

the fact that the Torah relates that all the years of the life of Sarah were equally good is an instruction and a bestowal of strength for every Jew that all his years should be equally good.

And explanation is needed,

for an instruction to a person applies

(seemingly)

regarding the present and the future, and not regarding the past,

and since a person knows his own standing and situation in the past,

and "what can be done about the evening"

and about the previous days

[and even matters done unintentionally,

they stem from the dominance of the animal soul],

how can one be told an instruction that all his years

(also his past years)

should be equally good?

And one can explain the elucidation of this,

that through repentance out of love, even the past is changed,

and therefore it is within the power of each person

(even one who sinned and blemished and transgressed the path)

that all his years

(even his years of the past)

should be equal for good.

And based on this, one can explain the connection and relevance of the two interpretations of “the years of the life of Sarah,”

that “all of them were equally good,”

for all matters in physicality descend from their counterpart in spirituality,

and through the matter of “all of them were life” regarding supernal life,

thereby it is brought about that “all of them were life” also regarding life in its simple sense,

that the life is hers and she becomes the master over them,

and through this, power is given to every Jew

that all the years of his life

(even the years that have passed)

should be his and that he should be the master over them,

and therefore it is in his power that all his years

(even the years of the past)

should be equal for good.

3)

And based on this, one can understand what is written in Tanya,

that every person can be a Beinoni at any time and any hour,

for at first glance,

since a Beinoni is one who never committed a transgression in his life and was never called wicked even for one hour or one moment all his days,

how can every person

(including even one who committed a transgression)

be a Beinoni?

And one can explain the elucidation of this,

that just as regarding all the mitzvos, permission is given to every person and there is none who can prevent him,

so too is it regarding the mitzvah of repentance,

that every Jew has free choice to fulfill the mitzvah of repentance.

And one can say,

that the choice regarding the mitzvah of repentance is even greater than regarding other mitzvos.

Because repentance is a general mitzvah,

and therefore there is a special empowerment given for it.

And also,

since every Jew wants to fulfill all the mitzvos and distance himself from transgressions, only his evil inclination overpowered him,

so when he committed a transgression, contrary to the will of his true self,

in his innermost being he regrets and is distressed and worried about it.

That is,

that in his innermost being he repents

immediately.

And therefore, that there is none who can prevent him from fulfilling the mitzvah of repentance is

(in a particular sense)

greater than regarding other mitzvos,

for in order to fulfill this mitzvah, he does not need a new action or deed, only to reveal the repentance that is in his innermost being.

And this is that every person can be a Beinoni at any time and any hour,

for since he has free choice to fulfill the mitzvah of repentance,

and the essence and perfection of repentance is repentance out of love,

through which his transgression is uprooted from its very beginning,

so it is within his ability to be a Beinoni who never committed a transgression in his life.

4)

And one may add in explaining the connection and relevance of the two interpretations of “the years of the life of Sarah,”

that “all of them were life” and “all of them were equal,”

that in each of them both matters are included.

For also in the interpretation that “the years of the life of Sarah” means they were all equally good,

the matter of “all of them were life” is included

[as above in section 2,

that in order for all to be equally good, even the years of the past,

it is through that the years of his life are his],

and likewise conversely,

that also in the interpretation that “the years of the life of Sarah” means “all of them were life,”

the matter of “all of them were equal” is included.

The explanation is,

as is explained in the maamar,

that Sarah is the aspect of Malchus

[therefore she is called Sarah, from the term of rulership]

and "the years of life" are the Sefiros that are above Malchus.

And according to the known principle

(and also explained in the aforementioned maamar)

that the root of Malchus is above the root of all the Sefiros,

for the root of all the Sefiros is in Arich Anpin and the root of Malchus is in Radla,

it can be said,

that through the drawing of the Sefiros into Malchus,

and in a manner that they become unified with Malchus to the extent that "they are her life,"

an elevation occurs in the Sefiros,

such that a semblance of the revelation of Radla

(the root of Malchus) is drawn into them.

And through this,

they are all included and unified as one,

all equal.

And this is that regarding "And the life of Sarah was" it says "one hundred years and twenty years and seven years,"

but in "the years of the life of Sarah" it does not specify the numbers of one hundred, twenty, and seven,

for the "years of life"

(the Sefiros)

as they are in their own right,

including also as they are drawn into Malchus but in a way that the "years of life" and Malchus are two separate matters

("she merited the years of life"),

are in a state of division,

and in general are divided into three aspects

(one hundred,

twenty, and seven),

but when they become the matter of Malchus

[that is, "the years of the life of Sarah,"

"they are her life"],

the revelation of the root of Malchus, which is above division, shines within them.

5)

And one may add,

that the negation of division in "the years of the life of Sarah" is in two matters.

That they are not divided into the three divisions of one hundred, twenty, and seven,

as in the previous section 4.

And furthermore,

even within the three divisions of one hundred, twenty, and seven,

although each one is a general matter,

nevertheless,

since the general is in a specific number

(one hundred,

twenty,

seven)

it therefore contains

(at least in a concealed way)

divided details.

And the reason that in "the years of the life of Sarah" no number is stated

(not even the number one hundred and twenty and seven,

which is not divided into three divisions)

is,

because they are above even the matter of the division of details as they are included in the general.

And the explanation of the matter in more detail,

will be understood by prefacing what is explained in many places,

that "one hundred years" is Kesser

(Arich Anpin)

which includes all ten Sefiros as they are in their most perfect state,

for each one is comprised of ten,

[totaling] one hundred.

And regarding the reason it is stated

(one hundred)

"year" in the singular,

there are two explanations.

For the division of the Sefiros

(Chochmah,

Binah, etc.)

is in the revealed Sefiros, unlike when they are included in their root

(Arich Anpin)

where they are all included as one.

And furthermore,

the aspect of Atik is not within the category of ten Sefiros

(meaning it is not even a source for the ten Sefiros),

and through the revelation of Atik that shines in Arich Anpin,

even the Sefiros included in Arich Anpin,

[the] one hundred,

are in the aspect of "year" in the singular.

"Twenty years" are Chochmah and Binah, each of which is comprised of ten.

And regarding them as well, "year" is stated in the singular,

for Chochmah and Binah are

"two companions that never separate."

And "seven years" are the seven emotive attributes.

And "seven years" is stated in the plural,

for the emotive attributes are in a state of division.

And based on this, the superiority of "the years of the life of Sarah," in which no number is stated, will be understood even more,

for they are above even "one hundred years" in the singular,

even according to the explanation that "one hundred years" in the singular is due to the revelation of Atik.

6)

And this can be explained based on what is stated in the maamar,

that in Malchus there are two opposite matters.

For the matter of kingship is elevation and exaltation

(the aspect of yesh),

and nevertheless, Malchus is in the ultimate state of nullification.

And he explains,

that the nullification of Malchus is because of its root in Rada"l,

therefore its nullification is essential nullification,

and in essential nullification,

even the yesh is in a state of nullification.

And the matter in avodah is

(as explained in the maamar)

that service of Hashem must specifically be with joy, as it is said,

"Serve Hashem with joy."

And so much so that joy in the service of Hashem is a great principle,

and as is known the explanation of the Arizal

and brought in Tanya

on the verse,

"Because you did not serve Hashem your G-d with joy,"

and it is stated in Torah Ohr

that the Arizal merited Ruach HaKodesh through the joy of a mitzvah

[And since this is a story in Torah

(the Oral Torah)

from the term hora'ah (instruction),

this is an instruction for every Jew].

However, nevertheless there are times

that the joy must be in concealment,

as it is said,

"Serve Hashem with fear and rejoice with trembling,"

for in revelation there is fear and trembling,

and the joy

(rejoicing)

is in concealment.

For when joy is revealed and felt,

it is possible that from this will come a feeling of self,

and through this it is possible that undesirable things may come about,

therefore it must be "Serve Hashem with fear and rejoice with trembling."

And in order for joy to be revealed and nevertheless not lead to a feeling of self,

it is through being in a state of essential nullification,

for then,

even his felt awareness is in a state of nullification.

And analogous to what was explained above regarding the nullification of Malchus,

that even the yesh

(elevation and exaltation)

is in a state of nullification.

And this is the addition and novelty of "her life" over that she merited supernal life,

for that Sarah descended and ascended

(through which she merited supernal life)

is through fear and nullification

(and not through joy),

therefore the drawing down of supernal life

[which came about through her descent and ascent]

into Malchus is in Malchus as it is in the aspect of ascent and nullification to Za"a

[And in the avodah of man, the revelation that shines to him through his service is as it is in the state of fear and nullification,

and not in his [own] existence].

And the matter of "her life" is that the drawing down and revelation is also in the existence of Malchus,

for since the nullification of Malchus is essential nullification,

therefore even the felt aspect of Malchus is in a state of nullification,

as above.

And based on this, we can explain the superiority of the unity that is above the division of the two lives of Sarah, regarding which no number is stated, over the unity of "one hundred years" which is in the singular,

for the matter of unity

("year" in the singular)

in the Sefiros of Kesser

(one hundred),

is,

that by being included in their root, they have no [independent] existence.

And the novelty in "the two lives of Sarah" is,

that although in Malchus there is a division into particulars

[and as is known

that the primary division is in Malchus],

therefore,

even the supernal life drawn into Malchus in a manner that it is "her life" is in a state of division,

"two lives of Sarah"

("two" in the plural),

nevertheless they are in inclusion and unification like one actual thing

(therefore no number is stated regarding them).

And through this, the true essence of unity is revealed,

that even multiplicity

(divided particulars)

does not contradict unity.

7)

Now, it was explained above

(section 2)

the connection and relationship of the two interpretations in "the life of Sarah"

("her life was good, and all were equal for good"),

that through the fact that the life is "her own,"

meaning she is the master over all her life,

she is able to effect that all

(all her years,

even the years of the past)

be equal for good.

And we need to understand the connection of this matter of "her life was good"

(that she is the master over all her years of life)

with what is explained in the maamar, that the concept of "her life was good" is that even the sensed is in a state of nullification.

And we can explain this based on what is explained elsewhere,

that through teshuvah

(from love)

a change is made in the past,

because the root of time is in Malchus,

and higher than that is the precedence and delay in the order of the chain of descent,

and since teshuvah is above the chain of descent

(in man,

therefore the revelation drawn down through teshuvah is a revelation that is above the chain of descent),

therefore the limitations of past, present, and future do not apply to it.

And even though the act of teshuvah itself is in a specific moment that is limited by the definition of time,

past, present, and future,

and from the perspective of the definition of time it is impossible that an action in the present could change the past

(because a cause must precede its effect),

nevertheless,

since teshuvah itself is above the limitation of time,

therefore,

through it is drawn the transcendence of time into time itself

(into the moment of performing teshuvah),

and it is as if this moment was earlier,

before the effect.

And based on this we can explain the connection of the two concepts in "her life was good"

[that even the sensed is in a state of nullification,

and that she is the master over all her years of life],

that through the sensed

(existence,

limitation)

being in a state of nullification

(above existence and limitation),

through this,

even into time

(limitation)

is drawn the transcendence that is above time.

8)

And even though this matter

(that the sensed is in a state of nullification)

is a lofty level,

nevertheless,

since the deeds of the Patriarchs and Matriarchs are a sign and empowerment for the children,

the concept of "her life was good" that was with Sarah is a lesson and empowerment for every Jew that he can serve G-d with joy in the revealed and sensed, and that nevertheless he will not come from this to a feeling of self-existence,

because even his sensed is in a state of nullification

(as above, section 6).

And through joy in the service of G-d in general,

and in particular when the joy is in the service of teshuvah itself

[as explained elsewhere

that the joy of a mitzvah applies also to the mitzvah of teshuvah,

and on the contrary,

the joy of the mitzvah of teshuvah is greater than the joy of all other mitzvos],

through this the power of teshuvah is further increased to also change the past.

And to add,

according to the known explanation

in the elucidation of the Sages’ phrase

“repentance and good deeds,”

that through repentance the deeds

(of the mitzvos)

are good and luminous,

it may be said,

that since repentance is with joy—for then repentance is in perfection—

through this there is increase in the joy and in the perfection of Torah study and fulfillment of mitzvos that follow repentance.

And this matter

[the effect of repentance on Torah and mitzvos

(the service of the righteous)

that follow repentance]

is a proximate preparation for the true and complete redemption through our righteous Moshiach,

who comes to bring the righteous to repentance.

And likewise regarding the future redemption, there will be these two matters,

as it is written,

“In returning and rest you shall be saved,”

“in returning” refers to the service of repentance,

and “in rest” refers to the service of the righteous.

And simply,

all of Israel,

“our young and our old, etc., our sons and our daughters”

[the perfection of the people],

will return to our holy land,

and as it is a good and spacious land

[the perfection of the land],

together with Torah and mitzvos

(the service of the righteous).

And since Torah and mitzvos are preceded by repentance,

even the Torah and mitzvos are in perfection

[the perfection of Torah and My mitzvos].

And all this—in the well-known phrase regarding repentance—“in one moment and in one instant.”