English translation — מאמר ושבתי בשלום תשל"ח

With the help of Heaven.

Motzaei Shabbos Parshas Vayetzei,

the 9th of Kislev,

the eve of the 10th of Kislev – in his room – 5738*

"And I will return in peace to my father's house, etc."1

[This verse is the beginning of the first discourse of our parshah in Torah Ohr by the Alter Rebbe and in Toras Chayim by the Mitteler Rebbe, the Baal HaGeulah

(of Yud Kislev)2

and the Hillula

(of the 9th of Kislev).

However, in Toras Chayim he prefaces

(at the beginning of the discourse)

the verse3

"And Yaakov vowed a vow, etc." which precedes the verse "And I will return in peace, etc."],

And the precise points in this are known,

What is the meaning of his saying "And I will return in peace to my father's house,"

specifically "in peace"4.

And especially that before this3

he says "If G-d will be with me, etc. and give me bread to eat and clothing to wear,"

that the intention in this is also for bread and clothing in a spiritual sense5,

in all the interpretations of this,

and nevertheless he is not satisfied with this and emphasizes that his return to his father's house will specifically be in peace.

And also one must understand what after "And I will return in peace to my father's house" he adds "and HaVaYaH will be to me for a G-d,"

for this matter that HaVaYaH is the G-d is an essential and constant matter

(as explained in many places6),

and what is the novelty in the above

(and the elevation)

in "and HaVaYaH will be to me for a G-d"7,

and especially after "And I will return in peace to my father's house."

And also one must understand what is said afterwards8

"and this stone which I have set as a pillar shall be a house of G-d,"

how can it be that a stone, which is inanimate

[for even after all the elevations in it

(by means of "which I have set as a pillar")

it is still called a stone,

a level of inanimate]

will be on such a lofty level that it will be a house of G-d9.

And it is explained in the discourses10

that the explanation of "and HaVaYaH will be to me for a G-d" is that a higher light will be drawn down,

such that relative to this light,

HaVaYaH

(of now)

will be

(only)

a level of Elokim.

And the explanation of "and this stone, etc. shall be a house of G-d"

(which comes after and in continuation of "and HaVaYaH will be to me for a G-d")

is that the stone will be a house for the G-d that will be then,

for HaVaYaH that will be for a G-d.

Based on this, further explanation is needed as to how it is possible that the stone,

an inanimate object,

will be a house for this G-d.

B)

Now, since the Torah is eternal11,

it is understood,

that the matter of "And Yaakov vowed a vow, etc." is a lesson for every single Jew in all places and in all times.

And moreover,

since "the deeds of the fathers are a sign for the children"12,

the lesson from the matter of "And Yaakov vowed a vow, etc." is

(like all the matters of the deeds of the fathers)

with greater intensity and greater strength.

[And from this it is understood,

that also the empowerment within this lesson is not merely a general empowerment,

like all lessons of the Torah

(which are also an empowerment13),

but a special empowerment,

since this lesson is from the deeds of the fathers,

and the deeds of the fathers are

(not only a sign,

but also)

an empowerment14

for the children].

And since "And Yaakov vowed a vow, etc." comes in continuation of "And Yaakov went out"15

from Be'er Sheva, etc.

[as is also understood simply,

that the request "And I will return in peace to my father's house" is related to "And he went out, etc."

For because he went out from Be'er Sheva

(and his father's house)

therefore he asked that he should return and go back there,

and that his return should be in peace],

it is understood from this,

that so too regarding the lesson for every single Jew from "And Yaakov vowed a vow, etc."

[and from the request "And I will return in peace to my father's house, etc."],

that this relates to the matter of "And he went out, etc. from Be'er Sheva" as it is in every single Jew.

3)

And this will be understood by prefacing what is said in the discourses of our Nesi'im

(based on what is said in the Zohar)

on the verse "And Yaakov went out from Be'er Sheva," etc.,

that there are two interpretations of this,

the first interpretation,

that Be'er Sheva is the Be'er Sheva of Avraham

(for he called that place Be'er Sheva because there the two of them swore an oath),

and the second interpretation,

that Be'er Sheva is the Be'er Sheva of Yitzchak

(who called it Sheva,

after the seventh well).

And this is also the simple meaning,

for "And Yaakov went out from Be'er Sheva" was in the time of Yitzchak

(many years after the passing of Avraham).

And the difference between these two matters is,

that the Be'er Sheva of Avraham is Binah

(the Yesod of Ima).

For Avraham is Chochmah

[except that initially he was called Avram,

Av Ram,

for the Chochmah

(Av)

within him was in the aspect of intellect hidden from all thought,

and afterwards he was called Avraham, for he became the father of a multitude of nations,

for the Chochmah

(Av)

within him was drawn down in revelation even below, to the aspect of a multitude of nations],

and the Be'er Sheva of Avraham

[the place of Avraham,

his recipient,

the aspect of Sarah]

is Binah,

and it is called Be'er Sheva because it is the source that flows to the seven midos.

And according to this,

the interpretation of "And Yaakov went out from Be'er Sheva and went to Charan" is that he went out and was drawn from the aspect of Binah to Malchus.

And the Be'er Sheva of Yitzchak is Malchus.

For Yitzchak is Binah,

and the recipient of Binah is Malchus,

and it is called Be'er Sheva because it receives from the seven midos

[and it is known that Malchus is called Knesses Yisrael,

because it gathers within itself the aspect of the midos].

And according to this,

the interpretation of "And Yaakov went out from Be'er Sheva and went to Charan" refers to the going out and the drawing down to the worlds of BY"A,

and from there it is divided.

And this is also the simple meaning of the matter of the going out,

for "And Yaakov went out" was in order to refine the sparks that were by Lavan

(as related in the portion of Vayeitzei)

[and afterwards also the sparks that were by Eisav

(as related in the portion of Vayishlach)],

and the refinement of sparks is in the worlds of BY"A.

4)

And this is also that the name of the portion

[which indicates its subject and content]

is Vayeitzei,

for the entire matter of the refinements that Yaakov refined by Lavan, as explained in the portion

[and also what he refined by Eisav, as explained in the portion of Vayishlach,

which came after and in continuation of the refinements he refined by Lavan]

began with his going out from Be'er Sheva – the matter of Vayeitzei.

And this, that his going out was in such a manner that he would refine the sparks that were in Charan,

and his bed would be complete,

not like Avraham from whom Yishmael went out, and not like Yitzchak from whom Eisav went out,

the matter is,

that it is written

"and his hand was grasping the heel of Eisav"

(and therefore)

"and he called his name Yaakov."

For in the name Yaakov there are two parts:

Yud

(Yado [his hand] are the letters Yud)

and Eikev [heel].

And as explained in Torah Ohr at the beginning of our portion,

that Yaakov is the aspect of Yud Eikev,

that is, the drawing down of the aspect of Supernal Chochmah

[the Yud of the name Havayah]

into the aspect of heels.

And through the drawing down of the Yud into the Eikev of Yaakov

[and to the extent that the Yud is the beginning and head of the word Yaakov,

meaning that the Yud leads the Eikev],

behold, through this it was possible for "And Yaakov went out... and went to Charan,"

to draw down the Yud also into the aspect of the Eikev of the worlds,

even to this lowest world, below which there is no lower,

so that it should be a dwelling place for Him, blessed be He.

[For since the Yud of Yaakov is

(as above)

the Yud of the name Havayah, which is He was, He is, and He will be as one

(meaning that everything is equal before Him),

therefore, even as the Yud is drawn into the aspect of the Eikev of the worlds,

it is in its full strength.

And in addition to this,

since Havayah is from the word "mehaveh" [brings into being],

and the Yud within it indicates the continuity of bringing into being,

behold, the Yud rules and dominates all the worlds, even in their Eikev,

since their entire existence is the word of Havayah that brings them into being constantly from nothing to something].

And this is "And Yaakov went out from Be'er Sheva and went to Charan,"

that Yaakov draws down the Yud of the name Havayah also into the aspect of Charan,

which refers

[as above

(section 3)

in the second interpretation]

to the worlds of BY"A,

and within BY"A itself, the "charon af" [fierce anger] of the world,

this lowest world, below which there is no lower,

so that it should be a dwelling place for Him, blessed be He, in the lower realms.

5)

And behold, this descent

("And Yaakov went out from Be'er Sheva and went to Charan")

is a need for the sake of an ascent.

And in addition to the ascent that occurred in him after and through his service in Charan

[for through his refining the sparks of Lavan and Eisav, he reached a level more elevated than he had beforehand,

and "I will return in peace to my father's house," etc.,

as will be explained below],

behold, also beforehand,

in order that he could draw down

(the Yud)

into the aspect of Charan and refine the sparks,

a more elevated power was drawn into him,

which he did not have initially

(in revelation).

[And in the known manner

(regarding Avraham, who was great among the giants

and the head of the Patriarchs),

that in order for him to be the father of a multitude of nations, to elevate the sparks that were among the nations

(the converts),

a Hei was added to him that he did not have initially].

And it can be said that this is what is brought in Torah Ohr and Torah Chayim immediately following "And Yaakov went out from Be'er Sheva" — the verse:

"He commanded salvations for Yaakov,"

which is the drawing down of the aspect of the 370 lights of Arich Anpin.

For just as the concept of salvation in its simple sense is assistance and the granting of a special power not in the usual manner,

and this granting of power is specifically for the person being saved, who is in a most lowly state and in need of salvation,

so too is it in the inner interpretation of "salvations,"

that their essence is the 370 lights of Arich Anpin,

whose drawing down

(to Yaakov)

is specifically for the state of his going out from Be'er Sheva and his journey to Charan.

For in order that he be able to draw down the yud even in Charan,

there must be "He commanded salvations for Yaakov,"

to draw down to Yaakov the 370 lights of Arich Anpin, which are above the chain of descent,

above even the yud of the Name Havayah,

the yud of Yaakov.

And one should add precision to the wording of the verse, "He commanded salvations for Yaakov"

(specifically "commanded"),

that the drawing down of the salvations

(the 370 lights)

to Yaakov shall be in a manner of "command,"

a term of connection and union.

For although the 370 lights are above Yaakov,

above even the yud within him,

nevertheless,

they will be connected and united with him,

so that they are given over to him internally.

And through the drawing down to Yaakov of the aforementioned aspect of salvations

(for the sake of his journey to Charan),

he was certain

(even before his journey to Charan)

that his prayer would be fulfilled,

that "He will give me bread to eat and a garment to wear,"

and beyond that — "and I will return in peace to my father's house,"

and beyond that — "and Havayah will be my G-d,"

and beyond that — "and this stone which I have set as a pillar will be a house of G-d."

6)

Now, Yaakov's prayer

(in the manner of a vow)

"If G-d will be with me... and this stone... will be a house of G-d" came after the act of "he took

from the stones of the place and placed them at his headrest."

And the explanation is:

"Place" is the definition of "world,"

as it is brought in Tanya

that the definition of the world is "place"

(and time).

[And although "Place" is a name of the Holy One, blessed be He, who is called "Place,"

because He is the Place of the world,

nevertheless, this matter is in concealment,

and what is felt in revelation in the place is the world.

For this is that Havayah squared numerically equals "place,"

meaning that the essence of Havayah drawn into place is only in a manner of gematria, which is the numerical value of the letters,

for the numerical value indicates

a diminution of light, etc., diminution after diminution].

And "the stones of the place"

(the aspect of the inanimate)

are the lowest type in the world.

And within this itself, "stones" in the plural,

as they are in a state of multiplicity and division.

And this is "he took from the stones of the place and placed them at his headrest,"

that Yaakov made

from the stones of the place

(stones in the plural)

one stone

[therefore it is written "and he placed" and not "and he placed them"],

and moreover,

"and he placed them at his headrest,"

that he raised and elevated the stone until it was level with his head,

and it can be said even more, that the stone was above his head

of Yaakov,

meaning above the aspect of the yud of Yaakov

(which is his head,

as above).

And upon this he prayed, "and this stone... will be a house of G-d,"

that this stone

(one stone,

which he made from a multiplicity of stones)

will be not only above the aspect of the head

(the yud)

of Yaakov,

but will be even higher — a house of G-d,

a house

(and dwelling place)

for His very Essence.

9)

Now, the three above-mentioned matters that were in Yaakov –

(a)

his departure from Be'er Sheva to Charan,

(b)

his service

(after the departure from Be'er Sheva)

"And he took from the stones of the place, etc.,"

(c)

(that through his prayer)

this stone

(which he took from the stones of the place)

became the house of G-d – exist also in each and every Jew.

For "the deeds of the fathers are a sign and give power to the children"

(as above, section 2),

and especially the matters of Yaakov.

For since "the beauty of Yaakov is like the beauty of Adam HaRishon,"

and his soul includes all the souls of Israel

(like the soul of Adam HaRishon),

therefore the service of Yaakov

("And he took from the stones of the place, etc.")

gives power to the children with greater excellence and greater strength.

The explanation is,

that "And Yaakov departed from Be'er Sheva and went to Charan" refers

to the descent of the soul into the body,

that it descended from a high

peak

(Be'er Sheva)

to a deep pit

(Charan).

And just as Yaakov,

in order to be able to go to Charan, was drawn a more elevated power – the matter of "Command the salvations of Yaakov"

(as above, section 5),

so too is it regarding the "and he went to Charan" in each and every Jew,

that before the descent of the soul below into the deep pit,

which is the matter of "and he went to Charan,"

they give it a special power so that it can perform its service of refining the body, the animal soul, and its portion in the world.

And as is known

regarding the matter of "they adjure him: 'Be righteous and do not be wicked.'"

And this is the meaning of "And Yaakov departed from Be'er Sheva, etc.,"

that the explanation of "Be'er Sheva" is

that which they adjure him: "Be righteous, etc."

[There are three explanations of this:

an oath,

satiety and seven,

as explained in many places]

which is a special empowerment for the service of the soul in its descent below.

8)

Now, the service of the soul in its descent below is

(generally)

in two matters.

First,

the study of Torah and the fulfillment of the mitzvos,

for specifically through the study of Torah and fulfillment of the mitzvos below, the soul is elevated higher than it was before its descent.

And as is known,

the Torah and mitzvos specifically below become a garment for the soul in the Garden of Eden, through which it apprehends and delights in the Ein Sof.

And second,

the refinement of the body, the animal soul, and its portion in the world.

This is accomplished through the fulfillment of the mitzvos,

and even more so – through the service of "all your deeds shall be for the sake of Heaven,"

and especially through "in all your ways know Him,"

that not only should his permissible actions be for the sake of Heaven,

but that even in them themselves

(in all your ways)

there should be "know Him"

[knowledge of G-dliness,

for "knowledge" is higher even than wisdom,

as explained at length in the continuation of the discourse of the Tzemach Tzedek

and in many places].

And this is "and He will give me bread to eat and a garment to wear, and I will return in peace to my father's house,"

"bread to eat and a garment to wear" refers to the study of Torah and the fulfillment of the mitzvos,

as is known,

that Torah is bread and food for the soul, and the mitzvos are garments for the soul,

and "I will return in peace" is the matter of the work of refinement.

9)

And this is that the service after "Yaakov went out from Be'er Sheva and went to Charan"

(the descent of the soul into the body)

is "and he took from the stones of the place, etc."

For it is known

that the intention of the soul's descent below is not for the sake of the soul, but rather in order to refine and purify the body, the animal soul, and its portion in the world,

for specifically through this is revealed the intention that

the Holy One, blessed be He, desired to have for Himself a dwelling place in the lower realms,

in the lowest realm, beneath which there is no lower.

And this is that the primary service of the soul in its descent below

("Yaakov went out etc. to Charan")

is "and he took from the stones of the place, etc.,"

"place" being an existence in which the G-dly light within it is in concealment and hiding

[and as above

(section 6)

that this that the Name Havayah

(in its squared spelling)

has the numerical value of "place" — the intention in this is,

that the Name Havayah is in concealment and hiding within the place

(in a manner of numerical value).

For although the entire existence of place

(the world)

is that the Name Havayah constantly brings it into being from nothing to something,

nevertheless, the manner of the existence of the Name Havayah in the world is only in a manner of numerical value,

a level of concealment and hiding],

and within this itself — "the stones of the place,"

"stones" in the plural

(as above),

and the ultimate purpose of the soul's descent below

("Yaakov went out etc. to Charan")

is

(not for the sake of the light drawn to it through Torah and mitzvos,

but rather)

for the sake of the service of "and he took from the stones of the place,"

to take the lower things

(the body, animal soul, and its portion in the world),

and in a manner of "and he took," that he becomes master, ruler, and governor over them,

and to make of them a dwelling place for Him, blessed be He.

And one may add,

that in the matter of refinements themselves, there is an advantage to the refinement of permissible things by doing them for the sake of Heaven over the refinement of physical things through the performance of mitzvos,

for through the refinement of permissible things

(that even when one does them for the sake of Heaven, they remain permissible things,

"your deeds")

the intention of a dwelling place in the lower realms is more fully completed,

the lowest realm beneath which there is no lower.

And based on this, it will be better understood that the service

(for which the soul descended below)

is "and he took from the stones of the place,"

for "place" is an existence in which the G-dly light within it is in concealment and hiding, as above,

and it can be said

that it refers

(primarily)

to permissible things,

for even after the service they are "your deeds" of the person.

10)

And 4)

And based on this, one can also understand the greatness of the ascent of the stones of the place

[after they become one stone,

through the service of refinements],

that they ascend above the level of the head of Yaakov

("and he placed them at his headrest"),

and until

(after the completion of the refinements)

"and this stone etc. shall be a house of G-d,"

that the intention in this is

(as above, section 1)

not to "G-d" in a general sense, but to the level of "and Havayah shall be my G-d."

For it is known

that the ultimate true intention in the creation and coming into being of the worlds is that which the Holy One, blessed be He, desired, to have for Himself a dwelling place in the lower realms,

in this physical world, beneath which there is no lower.

For although there are several reasons for the creation of the world

[so that they should know Him

and in order that the perfection of His powers be revealed, etc.],

these reasons are in the souls of Atzilus

(the reason of "so that they should know")

and in the level of Atzilus

(the reason of "in order that they be revealed"),

and the place and root of these reasons is in the level of revelations.

However, the matter of the Holy One, blessed be He, desiring to have for Himself a dwelling place in the lower realms

[that from this aspect it was necessary for the coming into being of this lower world specifically, beneath which there is no lower]

is in His very Essence.

And as the Alter Rebbe said

(regarding the matter of the desire for a dwelling place in the lower realms)

"Upon a desire, there is no question,"

for the matter of desire is in His very Essence, where the matter of questions does not apply.

And this is "and this stone etc. shall be a house of G-d,"

that the intention of "G-d" here is for the level of the essential concealment,

that specifically physical things

(the level of stone,

inanimate)

shall be a house and dwelling place for His very Essence, blessed be He.

10)

A)

Now, the concept of "And he took from the stones of the place" etc. also exists within man himself.

And the explanation is,

for it is known82

that stones are letters83,

for just as stones are inanimate, so too are the letters the aspect of the inanimate within man's powers.

But nevertheless,

and for this very reason,

they draw down

(letters, from the term "ata"84

"boker"85,

a concept of drawing down)

an aspect of a most exalted light.

And analogous to what is known86

in the explanation of the verse87

"For not by bread alone does man live, but by every utterance of the mouth of Hashem does man live,"

that the fact that bread sustains man is because the utterance of the mouth of Hashem within the bread

(the vegetative)

is more exalted

(in its source)

than the utterance of the mouth of Hashem within man,

for this very fact that it descended lower indicates that in its source it is more exalted,

for whatever is higher descends lower,

so too is it regarding the matter of letters,

the inanimate

(within man),

for their source is higher even than the aspect of the vegetative88,

for whatever is higher

descends lower and lower.

And this is the concept of "And he took from the stones of the place and placed them at his headrest"

(as it is in the service of each and every Jew),

that the service of the aspect of letters,

the inanimate within man,

reaches higher than the service of the aspect of intellect

("at his headrest").

10)

B)

And the two aforementioned explanations of "And he took from the stones of the place" etc.

[the service of the aspect of the inanimate within man

(above, section 11)

and the service of refining physical things of the world

(above, section 9)]

are related to each other.

For the refinement of the matters of this physical world

(the stones of the place of the world)

is through the inanimate within man,

the power of speech,

and primarily – the power of action90,

for action is the main thing91.

And one should add,

that the connection of these two matters is not only from the aspect of the "lower" element

(stone,

inanimate)

within them

[that the action in the physicality of the world is through the lower powers within man],

but rather,

also regarding the matter of the elevation within them

("and placed them at his headrest").

That is,

that it is within the power of each and every Jew to make from his portion in the world a dwelling place for Him, blessed be He,

for His very Essence92,

is because through his service with his lower powers, the essence of the soul, which is united with His Essence, blessed be He, is revealed93.

And this will be understood by prefacing what is explained in many places94

regarding the matter of the yud of the Name Havayah in the soul of man, which is the aspect of Chayah.

And since the aspect of the head of Yaakov

[which is the yud of Yaakov,

which is the yud of the Name Havayah

(as above, section 4)]

is the aspect of Chayah,

it is understood from this,

that this that the service of the aspect of the inanimate within man reaches above the aspect of the head of Yaakov

(as above

(at the end of section 11)

in the explanation of "And he took from the stones of the place and placed them at his headrest"),

the intention in this is – that through the service of the aspect of the inanimate within man,

the aspect of Yechidah within him is revealed

(which is above the aspect of Chayah).

For the concept of the service of the aspect of the inanimate within man,

is that even though he has no vitality

(neither from the feeling of the emotions of the heart,

nor from the intellect of the mind,

and also not from the will which is above intellect

(the aspect of Chayah))

nevertheless he performs his service,

this is from his essence,

that each Jew, in his essential being, wants to do everything that is the will of Hashem,

as per the well-known ruling of the Rambam95.

And this is that each and every Jew,

even the most light among the light,

can sacrifice his life for the sanctification of the Name96,

for the power of self-sacrifice is from his essence, the aspect of Yechidah97,

for regarding this level, no opposition applies,

"the reflection of a reflection has no hold on them"98.

[And this is also what the Torah promised, that ultimately Israel will do repentance etc. and immediately they will be redeemed99,

that the intention of "ultimately Israel will do repentance" is

(also)

for each and every Jew100

– for upon the aspect of Yechidah within each Jew, no opposition applies, G-d forbid, but it is in concealment,

and the Torah of Truth promises that ultimately it will be revealed].

And the Torah of truth promises that ultimately it will be revealed.

And this is the connection of the two explanations of "and he took from the stones of the place, etc."

[The service in the aspect of the inanimate within man,

and the service of refining the physical things of the world so that they become a dwelling place for Him, blessed be He],

for the power that Israel has to make the world a dwelling place for Him, blessed be He,

for the Singular One of the world

[by making from the stones of the place of the world

(stones in the plural)

that they become one stone.

This is the matter of drawing down that Hashem is One,

that even in the heavens and the earth and the four directions of the world

(8 and 4=101),

despite them being an aspect of division and separation,

nevertheless, through the revelation of the Aluf of the world

(Aleph=101)

they become unified in true oneness,

that this oneness

(of Hashem is One)

is like Yachid],

is from the aspect of his Yechidah,

which receives

from Yachid.

י)

ג)

And behold, even though the awakening of the Yechidah and the power of mesirus nefesh is

(generally)

through the service of the aspect of the inanimate,

namely when a person is in a state of poverty

(in knowledge),

that the inner powers of the Nefesh HaElokis are in concealment and he has no comprehension or feeling of G-dliness

(as above in section 12),

nevertheless,

after he arouses the power of mesirus nefesh while in a state of poverty,

this also brings about the revelation of the inner powers of the Nefesh HaElokis.

And analogous to the promise of our Sages,

"Whoever fulfills the Torah from poverty, his end is to fulfill it from wealth,"

wealth in knowledge,

and also wealth

(and expansion)

in physical matters,

in children, life, and sustenance

(and in all of them)

with abundance

[To the extent that the wealth and expansion in his physical matters is in abundance and tranquility beyond measure and limitation,

for then this wealth itself brings about wealth in knowledge,

because even the intellect of the Nefesh HaBahamis grasps that such great wealth

(beyond measure and limitation)

can only come from Hashem, the source of all blessings],

and even then his manner of service is with mesirus nefesh beyond intellect.

For this is the explanation of "Whoever fulfills the Torah from poverty, his end is to fulfill it from wealth,"

that he fulfills it from wealth in that same elevation

(mesirus nefesh beyond limitation)

as he fulfilled it from poverty.

This is the matter of "with all your might"

which comes after "with all your heart and with all your soul,"

that is,

that the matter of mesirus nefesh

(beyond intellect)

in "with all your might" is not because of a lack, G-d forbid, in the comprehension of his intellect,

but rather,

that even though his service is with all the powers of his soul

(with all your soul)

the first of which is the power of intellect,

to the extent that this is even grasped by the intellect of his Nefesh HaBahamis

(with all your heart, with both your inclinations),

nevertheless his service is with mesirus nefesh beyond the limitation of intellect,

"with all your might."

And this is also what is said about Yaakov

[from which it is understood,

that so it is also with every Jew],

after his service in the refinement of Lavan's sheep

(the main refinement is in the sheep),

"and the man spread out very, very much, etc."

[very simply,

beyond the aspect of "your might"],

for through the service of the aspect of "with all your might"

(your might)

one reaches the aspect of the true "very."

And it says "very, very"

(twice),

for through the service of "with all your might" being in addition to the encompassing light of Chayah, also from the encompassing light of Yechidah,

through this, the drawing down from above is also "very, very" twice,

the aspect of Arich and also the aspect of Atik.

And a verse does not depart from its simple meaning,

that "and the man spread out very, very much"

(and he had many sheep, etc.)

is

(also)

in the physical,

for through the service of "with all your might,"

he does the will of the Place,

meaning that he

(beyond the aspect of the will of the Place)

does the Will,

including also the explanation of "does" from the term "they compel" regarding charity,

that he compels, as it were, the Will,

"a righteous person decrees and the Holy One, blessed be He, fulfills," as it is said,

"And you shall decree a thing and it will be established for you,"

[and moreover, the Holy One, blessed be He, decrees and the righteous person annuls],

that he becomes a master over his entire portion in the world,

that he will have expansion in all his matters,

both in spiritual matters and in physical matters,

good in abundance of blessing, in abundance of peace,

wealth in spirituality and wealth in physicality,

and in physicality and spirituality together.

10)

4)

And the explanation of the matter

(that the primary service for which the soul descends below is "And he took from the stones of the place," etc.)

in a deeper sense,

will be understood by prefacing that the advantage of the service of "All your deeds should be for the sake of Heaven" and "In all your ways know Him" over the service of Torah study and mitzvah observance is not only regarding the effect on the world,

that through the service of "All your deeds for the sake of Heaven," even the lowest aspect of the world is refined

(as above in section 9),

but also regarding the person himself.

And the matter is124,

that it is known that the descent of the soul below is a descent for the purpose of ascent,

for through its descent below it is elevated even more than it was prior to the descent.

And the matter of the ascent is,

that it comes to the matter of teshuvah (repentance).

For prior to its descent below it was in the category of a tzaddik

(a completely righteous person),

and through its service in its descent below it becomes in the category of a baal teshuvah (master of repentance)125.

And although there is an advantage in the service of the tzaddikim over the service of the baalei teshuvah

[therefore the daily offerings were from lambs and not from goats,

"a choice lamb"126],

and as our sages, of blessed memory, said127

"With whom did He consult? With the souls of the tzaddikim,"

nevertheless, the advantage of the service of the tzaddikim is from the aspect of the Will, to which the matter of consultation applies

("With whom did He consult?"),

but not from the aspect of His Essence

(the category of the Master of the Will),

the primary intention is specifically in the matter of teshuvah.

And this is what our sages, of blessed memory, said128

"In the place where baalei teshuvah stand, even completely righteous individuals cannot stand,"

[not only that they do not stand there129,

but moreover, they cannot stand there,

according to the version brought in the discourses on the verse "And I will return in peace"130],

meaning that the level of the baal teshuvah is above even the capability of the completely righteous,

for the matter of capability is131

above the category of power, even from the encompassing powers,

because the matter of teshuvah reaches into His Essence,

to which all revelations

(the root of the service of the tzaddikim)

are completely incomparable.

10)

6)

And based on the above, the meaning of "And I will return in peace to my father's house" will be understood,

for it needs to be understood,

the matter of "And I will return" is

(seemingly)

that he will return to the place where he was initially,

and if so,

since in Yaakov's departure it says "And Yaakov departed from Be'er Sheva,"

it should have said "And I will return in peace to Be'er Sheva," and why does it say "to my father's house"?

And the matter can be explained,

that since through the service of teshuvah the soul is elevated to a level higher than it was prior to its descent

(as above),

therefore the matter of "And I will return" is

(not to Be'er Sheva,

the level of the soul as it was prior to its descent132,

but rather)

to my father's house,

which is above the category of Be'er Sheva133.

And one may add,

that this matter also applies to "my father's house" in its simple sense, which refers to Yitzchak.

For Yitzchak is from the language of joy and delight134,

and it is known135

that this delight

(the delight in laughter)

is specifically from something novel136

davka.

And since the matter of teshuvah is a novel thing137

[and along the lines of what the Rambam wrote138

regarding the matter of teshuvah in its simple sense

(for sins),

that the level of teshuvah is from the aspect that yesterday this person was separated, etc., and today he is attached to the Shechinah],

therefore,

through the service of teshuvah, delight and laughter are caused Above.

For this delight is more elevated than the delight of the service of the tzaddikim,

and this is why a baal teshuvah is more beloved and cherished than a tzaddik139,

because the primary delight Above is in the service of teshuvah.

And this is also why a baal teshuvah cries out and is answered immediately140,

and even141

that "it will be"142

"Before they call, I will answer"140

(even though according to the order, an answer comes after a call),

because the delight Above that comes from the novelty of the service of teshuvah causes a novelty

(the opposite of the order)

also Above — "Before they call, I will answer"143.

10)

7)

And behold, the primary novelty that causes the delight and laughter Above is the novelty that occurs in the body and the animal soul144

itself.

That is,

the teshuvah of the G-dly soul

[that even in its descent below

(even during the time of exile)

it engages in Torah and mitzvos,

and even that its performance of mundane matters is for the sake of Heaven, even in the manner of "know Him"145]

is not such a novelty146,

since it is G-dliness in its very essence.

Consequently, there is not so much delight in this.

And the primary delight Above is in the novelty that occurs in the body and the animal soul itself147,

both in the manner of transformation (it'hapcha)

(through the service of the tzaddikim)

and in the manner of subjugation (it'kafya)

(through the service of the beinonim),

which are two kinds of satisfaction,

"delicacies" in the plural148.

And this delight is more elevated than the delight in the service of the soul

(even the service of teshuvah of the soul),

and as the Zohar states149

"When the sitra achra is subjugated

(and transformed150)

the glory of the Holy One, blessed be He, is elevated in all worlds,"

for the light drawn down through subjugation and transformation is a light that is above vessels,

therefore it is called "elevation" (istalku)151.

And this is what is explained in Torah Ohr152

and in Toras Chayim153

in the interpretation of "And I will return in peace to my father's house," that it is

(not the matter of teshuvah of the G-dly soul,

but rather)

the teshuvah of subjugation and transformation of the sitra achra from darkness to light,

because the laughter and delight Above

(to my father's house, Yitzchak, from the language of laughter and delight)

is caused primarily through subjugation and transformation.

10)

7)

And based on this, the advantage of the service of "in all your ways know Him" and "all your deeds for the sake of Heaven" will be understood

(not only regarding the effect on the world,

but rather)

also regarding the person

(the soul),

for that the soul, through its service in its descent below, becomes a "baal teshuvah" (master of return/repentance), is primarily through the service of doing permissible things for the sake of Heaven154.

And the explanation is,

behold it is written155

"And your people are all righteous,"

and the reason for this is that the true essence of each and every Jew is

(as above in section 12)

his G-dly soul.

And as the ruling of the Rambam

(cited above there)

that the true will of each and every Jew is to do everything that is the will of G-d,

and when one coerces him

(and certainly when he himself coerces himself)

to do some mitzvah,

his evil inclination is weakened and his true will is revealed in him.

And since at that moment when he is engaged in Torah and mitzvos his true will of the G-dly soul is revealed in him,

behold at that moment he is in the category of a tzaddik (righteous person).

For although even at that very moment there could be matters of the opposite of holiness in him,

nevertheless,

since the true reason that he fulfills the mitzvah is because his inner will has been revealed in him,

behold regarding the mitzvah he performs, he is in the category of a tzaddik.

[And this is what is meant that in the request "and give me bread to eat and a garment to wear" it is not mentioned that this will be in a manner of peace,

for the matter of peace applies when there is an opposing force

[and as the matter of "He redeemed my soul in peace"156

(which relates to the redemption of Yud Tes Kislev157)

that this is from the aspect of

(as the verse continues156)

"from the battle against me"],

and therefore just as regarding a tzaddik it is not applicable to say that his service is in peace,

since he has no158

evil inclination at all,

so too is it regarding the Torah and mitzvos

(bread and garment)

of each Jew,

since at that moment he stands in the revelation of the will of the G-dly soul,

and the Torah and mitzvos he does are from the will of the soul,

the aspect of the tzaddik within him].

However, when he engages in permissible matters,

since his doing these matters is because they are the need of the body and its sustenance and vitality159

or also from his animal soul

(which naturally desires worldly matters160)

which conceal and hide his G-dly soul,

therefore,

that his engagement in permissible matters is for the sake of Heaven and in a manner of "know Him,"

is analogous to the service of teshuvah (repentance/return).

8)

10)

And now, more generally,

also the service of Torah and mitzvos when it is in a manner that a person must subdue his inclination,

and especially in the time of exile when there are many hindrances and obstacles to engaging in Torah and mitzvos and one must overcome them,

is included in the service of teshuvah.

And with this will be understood what is said in the Zohar161

that when Yaakov saw the poverty and suffering that would be in the time of the exile of Edom,

(and especially)

at the end of the time of exile,

he said "and I will return in peace to my father's house" and "and He will give me bread to eat and a garment to wear,"

and it is not understood,

behold in the verse it says "and He will give me bread etc." and afterwards "and I will return in peace etc." and why does the Zohar precede "and I will return in peace" before "and He will give me bread etc."162.

And the explanation can be said,

that since the Zohar there speaks about the matter of the poverty and suffering of the time of exile

[which is a third explanation regarding "and Yaakov went out... and he went to Charan,"

that this going out and going is

[not from the aspect of Binah to Malchus and also not from the aspect of Malchus to Biyah

(as per the two explanations brought above in section 3),

but rather]

to the time of exile163.

For this is also as our Sages said39

that Charan is the matter of the burning anger of the Place in the world,

that this matter is

(primarily)

in the time of exile],

therefore it precedes "and I will return in peace etc." before "and He will give me bread etc. and garment etc.,"

for from the aspect of the concealments and coverings of the time of exile,

even the service of Torah and mitzvos

(bread and garment)

is through the precedence of the matter of teshuvah

("and I will return in peace")

which includes

(as above)

the overcoming of hindrances and obstacles.

And in the verse it says "and He will give me bread etc. and garment etc." before "and I will return in peace etc.,"

for the matter of "and Yaakov went out from Be'er Sheva and went to Charan" as it is in every generation

(even before the exile)

is the descent of the soul below

(in general,

and not the descent of exile),

and since in the time of the Temple the service of teshuvah is the refinement of permissible matters, while the service of Torah and mitzvos is

(generally)

the service of the tzaddikim,

therefore it says immediately "and He will give me bread to eat and a garment to wear,"

and it does not first precede "and I will return in peace."

And on the contrary,

"and He will give me bread etc." is before "and I will return in peace,"

for after the service of Torah and mitzvos which is appropriate for the G-dly soul,

then specifically can the refinement of permissible matters be

("and I will return in peace").

And in the manner of our Sages' saying164

"Adorn yourself first, and then adorn others."

10)

9)

And it can be said,

that the teshuvah of the service of "all your deeds for the sake of Heaven" is more elevated than the teshuvah of fulfilling Torah and mitzvos in the time of exile,

and also than simple teshuvah for transgressions.

For the matter of the teshuvah of fulfilling Torah and mitzvos in the time of exile is

(as above in section 8)

that one overcomes the hindrances and obstacles of the exile and does not take them into account.

And similarly regarding simple teshuvah,

for the matter of teshuvah is that he leaves his previous state.

And in the language of the Rambam

(cited above in section 15)

"Yesterday he was separated from the L-rd G-d of Israel... and today he is attached to the Shechinah."

However, the teshuvah of "all your deeds for the sake of Heaven,"

since that he engages in permissible matters

("your deeds")

is from his body and his animal soul

(as above),

and that he does them for the sake of Heaven,

even though this is from the aspect of the soul,

behold this is not that the soul overcomes the body and animal soul

(and leaves them),

but rather,

that in this very action which is from the body and animal soul, there is the intention of "for the sake of Heaven" which is from the soul.

And this matter

(the revelation of the G-dly soul within the matters of the body and animal soul itself)

is a greater novelty than that the soul overcomes the concealments and coverings and leaves them.

And since the superiority of teshuvah over the service of the tzaddikim is from the novelty within it

(as above in section 15),

it follows that the primary superiority of teshuvah is in the teshuvah of "all your deeds for the sake of Heaven."

20)

However, despite this,

the intention of the soul's descent below is not for the ascent of the soul,

that through its descent below it becomes a baal teshuvah,

but rather,

for the refinement and purification of the body, the animal soul, and its portion in the world.

And this can be explained,

that the novelty in the repentance of the soul,

since the soul is literally a part of G-d from above,

behold, that the soul overcomes the things that conceal,

and also that it is revealed and acts in the matters of the body and the animal soul itself,

this is not a true novelty.

However, the refinement and purification of the body, animal soul, and its portion in the world,

behold, that they become vessels for G-dliness is a true novelty.

Therefore, the delight Above

(which is about a matter of novelty,

as above)

from the refinement of the body etc. is a greater delight than the delight that comes from the repentance of the soul.

[Moreover,

even when the action of the animal soul is in a manner of repulsion,

subjugation of the sitra achra,

there is in this great gratification Above,

as explained in Tanya.

And in this itself,

the main novelty

(and the gratification Above)

is in the refinement of his portion in the world,

for the refinement of the body and animal soul,

since this is the soul and body of a Jew

[for even the animal soul and body of a Jew are not like those of the nations of the world],

is not such a novelty,

and the main elevation is in the refinement of his portion in the world, and particularly in the refinement of the sparks in inanimate, vegetative, and animal matters

(through simple repentance, by which intentional sins become like merits,

and also through trials

and the like).

[Based on this, one can also understand what is explained in many places,

that in order to come to the level of "with all your might" it is through the transformation of darkness into light

[the darkness of the physical matters that one engages in during the day],

even though also in the service of "with all your heart" with both inclinations, one transforms the evil inclination to holiness,

for the main elevation is in the refinement of his portion in the world

(that is external to him)].

And this is also "And I will return in peace to my father's house,"

that the service of subjugation and transformation of darkness into light, which makes the laughter and delight Above

(the concept of "my father" – Yitzchak)

is in a manner of "house,"

meaning that this service of his is in a permanent way

in all his affairs,

not only in his body and his animal soul, but also in his portion in the world.

20)

A)

And based on all the above, it will be understood more deeply that the main service for which the soul descended below

(and Yaakov went out to Charan)

is "and he took from the stones of the place,"

which refers

(as above in section 9)

to the refinement of worldly matters,

for in addition to the advantage of the service of "all your deeds for the sake of Heaven" over the service of Torah and mitzvos

(as above there),

behold, even in the service of "all your deeds for the sake of Heaven" itself, there are two matters,

the ascent of the person that is brought about by this

(repentance of the soul),

and the elevation of the physical things.

And in these two matters,

the main service is "and he took from the stones of the place,"

the refinement of physical things,

the stones of the place.

And this is also what is written: "And Havayah will be for me a G-d, and this stone which I have set as a pillar will be a house of G-d."

"And Havayah will be for me a G-d" is the elevation that occurs in the person through the service of refinements,

and afterwards he adds, "and this stone which I have set as a pillar will be a house of G-d,"

that even this stone,

the physical things themselves that were initially "stones of the place" in the plural, and through the service of the person become one stone

[and in a manner of "I have set as a pillar" from the term "standing"

king,

that he becomes the master

(king)

over all his affairs of his portion in the world.

And also the interpretation of "pillar" from the term "standing king,"

that he draws down in them the revelation of His kingship,

the aspect of His kingship they accepted upon themselves willingly

(which is above the aspect of dominion that is by force)],

will be a house of G-d,

that they will be a house and dwelling for G-d, who is above Havayah

(even more than "Havayah will be for me a G-d"

which is from the aspect of repentance of the soul of G-d),

to the essential concealment of His Essential Self.

20)

B)

And in order that "this stone will be a house of G-d," it is through the service of "and he took the stone and set it as a pillar and poured oil on its head."

"And he took the stone" in the singular,

meaning,

that even after he made from the stones of the place

(plural)

one stone,

analogous to the yud of the Name Havayah, the aspect of Chochmah,

he elevated it higher

("and set it as a pillar,"

like the concept of "arose"

my sheaf and also stood upright)

to the aspect of the Thirteen Attributes of Mercy Above, which are the aspect of yudins and vavins.

For there is a vav that is lower than the yud, and there is a vav that is higher than the yud

[therefore it is brought in Torah Ohr

(at the beginning of the topic)

that the hair itself is the aspect of vav, and the place of its source is the aspect of yud – even though at the end of the topic

he concludes there that the vav is above the yud – because there are two concepts in this].

And afterwards, "and poured oil on its head,"

that he drew down into it from a level above the Thirteen Attributes.

And through this, "and this stone will be a house of G-d,"

"will be" in the masculine

(even though it said "this stone" in the feminine),

for it refers to the revelation of the future redemption, when there will be a new song in the masculine

(a redemption after which there is no exile).

20)

3)

And this is also the connection of the matter of "and I will return in peace to my father's house" as it is in the service of man when he is in Charan

(during the time of exile)

to the matter of "and I will return in peace to my father's house"

(as it is in the simple sense)

that it refers to the return and restoration from Charan to his father's house, that it will be in the future redemption.

[And as is also understood from this that Yitzchak

(my father)

is a future tense term,

for the matter of laughter and delight will be in the future,

as it is written¹⁸²

"Then

(specifically)

our mouth will be filled with laughter."

This is also what in the future specifically they will say¹⁸³

"To Yitzchak, for you are our father"¹⁸⁴],

for through the service of "and I will return in peace,"

darkness is subjugated and transformed into light

[the matter of peace,

that even the opposing is transformed into holiness],

and not only in his body and animal soul but also in his portion in the world,

through this there will be the revelation of the future,

when then there will be the true matter of peace,

"they shall not harm nor destroy... for the earth shall be filled with knowledge of Havayah as the waters cover the sea."¹⁸⁵

20)

4)

And behold, even though Yitzchak is a future tense term because the laughter and delight above will be in the future

(as above),

nevertheless,

from the fact that he is now called by the name Yitzchak,

it is understood

that even now there is this delight and laughter

[and as it is written¹⁸⁶

"God has made laughter for me,"

He has already made],

for the laughter and delight are generated from the service of subjugation and transformation now,

and only the revelation of the delight will be in the future

(when all the clarifications are completed).

[And so it is also regarding this that in the future they will say to Yitzchak "for you are our father" from the aspect that he will save Israel from exile,¹⁸³

that a foretaste of this matter exists even now.

For even during the time of exile he protects Israel,

and this protection will afterwards be in a manner of rescue from exile¹⁸⁷].

And similarly it is also regarding the matter of peace,

that even though the true matter of peace

(in the manner of "they shall not harm nor destroy etc.")

will be in the future

(as above at the end of section 23),

nevertheless, a foretaste of this can be even now during the time of exile,

that the things that prevent and hinder etc. not only will not oppose,

but on the contrary will assist in the service of God.

And based on this it is understood

(in addition to the explanation above there)

the connection of the matter of "and I will return in peace to my father's house" as it is during the time of exile to the matter of "and I will return in peace to my father's house" that will be in the future redemption,

for even during the time of exile when there are preventers and hinderers

[to the extent that a request is needed that it be "and I will return in peace" — peace and the negation of bloodshed¹⁸⁸],

nevertheless even then,

through the power of self-sacrifice that stems from the level of Yechidah,

all preventers and hinderers are nullified,

and moreover, they themselves assist in the service of God,

in the likeness and foretaste of the peace that will be in the future.

20)

5)

And based on this, the mediation between the two interpretations of "He redeemed my soul in peace from the battle that was against me" will also be understood.

The simple interpretation is that He redeemed and brought him out from the midst of

(war).

That is, there is an existence of the side of evil that one must wage war against.

For this is the connection of the matter of "He redeemed my soul in peace" to Dovid

(which in its simple sense refers to the redemption of Dovid)

who had opponents,

except that he defeated them.

And as is known

the difference between the clarifications of Dovid and the clarifications of Shlomo,

that the clarifications of Dovid were in a manner of war and the clarifications of Shlomo were in a manner of rest, as it is stated,

"You have shed much blood and have made great wars; you shall not build a house for My name... Behold, a son shall be born to you; he shall be a man of rest... he shall build a house for My name."

And this is that even though the victory of Dovid

(that he defeated all the opponents)

was a complete victory

[therefore there was a thought that he would build the Beis HaMikdash],

nevertheless,

since his clarifications were in a manner of war,

the building of the Beis HaMikdash was specifically through Shlomo.

From this it is understood,

that the matter of "He redeemed my soul in peace" stated regarding Dovid is that there is an existence of the side of evil that opposes, and only that they are defeated.

And so it is also regarding the matter of "He redeemed my soul in peace" that was in the redemption of Yud-Tes Kislev

and the redemption of Yud Kislev,

that there was an existence of the opposing side of evil,

except that they defeated them.

To the extent that even after the redemption they needed permission from the government of that country

[but all kingdoms are called by the name of Mitzrayim, because they constrict Israel]

for the dissemination of Chassidus.

And the second interpretation is as explained in the discourse "He redeemed my soul in peace" of the Baal HaGeulah

and several discourses of this heading

(of Yud-Tes Kislev),

that the redemption is in a way of peace,

to the extent that there is no need for war at all,

as it was in the days of Shlomo, that all the nations were nullified before him without any war at all.

And the mediation between these two interpretations, which are seemingly from one extreme to the other,

and especially according to what is explained in many places

that the matter of "He redeemed my soul in peace" is the redemption in the ultimate peace, as it will be in the future, when "I will turn to the peoples a pure language... to serve Him with one accord,"

which is above even the peace that was in the days of Shlomo

[except that the peace in the days of Shlomo was a preparation for the peace of the future,

therefore Moshiach will be

(from the house of Dovid and)

specifically from the seed of Shlomo],

that this interpretation,

the elevation

[and perfection]

of the future,

is above the matter of extremes.

But the matter is,

that since all the revelations of the future depend on our actions and service during the time of exile,

therefore,

even in the matter of "He redeemed my soul in peace" during the time of exile, there is a semblance of the matter of the redemption in peace that will be in the future.

20)

6)

And the explanation of the connection of this matter

(that even now there is a semblance of the redemption in peace of the future)

to the redemption of Yud-Tes Kislev and Yud Kislev

[therefore in the discourses said in these times, the interpretation

(the second one above)

is explained, that "He redeemed my soul in peace" is the matter of redemption in a way of peace,

to the extent of how it will be in the future],

was stated above

(section 18)

that the reason that the Zohar precedes "And I returned in peace"

(the matter of teshuvah)

to "and He gave me bread" is,

because the Zohar there speaks about the matter of the end of the time of exile,

that then the primary service

(even the service of Torah and Mitzvos)

is the service of teshuvah.

For through this, the redemption is brought about in a way of peace

(a semblance of the peace of the future),

since the matter of teshuvah is the transformation of the side of evil into holiness.

And this is also the connection of "He redeemed my soul in peace" to the redemption of the Alter Rebbe

(Yud-Tes Kislev)

and the Mitteler Rebbe

(Yud Kislev),

because among the matters that were innovated by the Alter Rebbe

(even relative to the Maggid)

is that he made

[many]

baalei teshuvah.

And this matter was also the service of our Nesi'im who filled his place,

and especially of his son, the Mitteler Rebbe,

through whom this matter

was revealed.

7)

20)

"And Havayah will be to me for Elokim,"

that through the service of "And I returned in peace,"

which is the matter of clarifying one's portion in the world

(as above, section 8),

there will be the revelation of the future,

when the Holy One, blessed be He, will bring out the sun from its sheath,

and "the earth will be filled with knowledge of Havayah as the waters cover the sea,"

and to the extent that there will be a revelation of the Awtsmoos,

and "your Teacher will no longer be hidden, and your eyes will see your Teacher."

And this is "And Havayah will be to me for Elokim,"

that relative to this revelation, the Havayah of the present is considered like Elokim.

20)

8)

And this is [the meaning of] "And I will return in peace to my father's house,"

which refers

(as above)

to the work of refinement,

through which is brought about

(is revealed)

the matter of "And I will return in peace," etc., which will be in the future, until "and this stone... shall be the house of G-d."

And this itself indicates the greatness of the elevation in the service of the end of the exile,

that the primary service then is the service of teshuvah (repentance)

(to the extent that even the service of Torah and mitzvos

(bread and garment)

at the end of the exile is after the precedence of the service of teshuvah

("And I will return in peace")205),

for through the service of teshuvah and good deeds

(meaning that even the good deeds are after the precedence of teshuvah206)

is brought about

(is revealed)

the matter of "And I will return in peace," etc., which will be in the future.

[To the extent that one hour of teshuvah and good deeds in this world is more beautiful than all of the life of the World to Come207,

because it causes something stronger than what is brought about through it.

And also because the pleasure of the World to Come is the pleasure of man, who is created,

whereas the pleasure of teshuvah and good deeds

(in this world)

is the pleasure of the Creator208].

And in particular,

that this—that through the service of now the revelation of the future is revealed—is in a manner that a foretaste of the future revelation exists also now

(as above in sections 24-25).

For since the service at the end of the exile is the service of teshuvah,

and regarding a baal teshuvah it is said142

"And it shall be, before they call, I will answer"140,

therefore,

also at the end of the exile

[and particularly when there is also prayer

("they call")

"And I will return in peace"]

there is already brought about "and I will answer,"

the drawing down and revelation of a foretaste of the matters of the future.

And analogous to Yaakov,

that while he was still in Charan, "the man increased exceedingly exceedingly, and he had many flocks"

(which is the main thing110)

"and maidservants and menservants and camels and donkeys"111,

so too is it with each and every Jew,

that at the end of the exile

(when they are in Charan)

there will be "and he increased exceedingly exceedingly,"

and in a manner of "I redeemed him in peace,"

in all interpretations and in all details,

both in spiritual service

[and particularly in the study and dissemination of Chassidus,

which will be without any confusions and with utmost expansion]

and in physical matters,

and in a manner of "and you shall break forth"209

("and he increased"),

that this will hasten and speed the future redemption—"I will hasten it"

(within the "I will hasten it" itself210),

that very soon there will be "an end to darkness"211,

and they will greet our righteous Moshiach,

who will lead us to our holy land,

"a land which... the eyes of the L-rd your G-d are always upon it, from the beginning of the year to the end of the year"212,

the land of Israel within its borders,

and afterwards—and this too is in a manner of "I will hasten it"—"the L-rd your G-d will enlarge your border"213,

and very soon and speedily in our days214.