English translation — מאמר פדה בשלום תשמ"א

With the help of Heaven.

The night before Tuesday,

the tenth of Kislev, 5741*

"He redeemed my soul in peace from the battle against me, for many were with me."

And the master of the redemption explains in his discourse beginning with these words

(which was printed in his book Shaarei Teshuvah),

that the interpretation of "He redeemed in peace"

(specifically "in peace")

is that the redemption is in a manner that the opponent is completely nullified,

so that there is no need for any war at all.

And this is analogous to what was in the days of Shlomo,

that all the nations were nullified before Shlomo,

not through war,

therefore he was called Shlomo because there was peace in his days, etc.

However, the peace in the days of Shlomo was not yet complete,

and the ultimate perfection of this will be in the days of Moshiach, when evil will be completely nullified

(as it is stated,

"And the spirit of impurity I will remove from the earth"),

therefore then "all the nations will flow to him," etc.

(and they will flow of their own accord),

and likewise regarding animals—"they will neither harm nor destroy," etc.

"And the lion shall eat straw like the ox,"

and one could perhaps say,

that from the fact that the discourse brings the verse "and the lion shall eat straw like the ox,"

it is understood

that within the days of Moshiach themselves,

the perfection of "He redeemed in peace" will be specifically in the second period.

And as explained elsewhere

the mediation of opinions

in the interpretation of "And the wolf shall dwell with the lamb," etc.,

that in the first period of the days of Moshiach this will be in the manner of "a parable and riddle,"

referring to the nations of the world,

and in the second period it will be literal

(regarding animals).

B)

And the explanation of the matter

(that although the concept of redemption in peace also existed in the days of Shlomo,

nevertheless,

the ultimate perfection of this will be in the days of Moshiach,

and within them specifically in the second period),

will be understood from what is explained in the discourse,

that also through engaging in Torah study

(now)

a redemption in peace is effected,

because the clarification accomplished through engaging in Torah is "a level of nullifying evil in its very essence."

And as explained in several discourses

the difference between Torah and prayer,

that the clarification of prayer is in the manner of war,

"the time of prayer is a time of battle,"

and the clarification of Torah is in the manner of rest.

For the difference between clarification through war and clarification through rest is that in clarification through war, the clarifier must clothe himself in the garments of that which is being clarified,

but not so in clarification through rest,

the clarifier remains in his place,

and through the revelation of the light

(of the clarifier)

that shines upon that which is being clarified,

it becomes clarified automatically.

And as it was in the days of Shlomo,

that Shlomo was in his place,

and through the greatness of his name that was heard even in distant places,

they were drawn to him of their own accord,

as it is stated,

"And the queen of Sheba heard the fame of Shlomo... and she came to Jerusalem."

For likewise is the difference between the clarification of prayer and the clarification of Torah,

that the clarification of prayer is in a manner that the Nefesh HaElokis clothes itself in the Nefesh HaBahamis

(and as is known,

that in order for the contemplation of prayer to effect a clarification of the Nefesh HaBahamis,

the contemplation must be on such matters and in such a manner that the Nefesh HaBahamis can also grasp them),

but not so the clarification of Torah, which is in a manner of automatic effect,

for by learning in Torah that this thing is permitted and this thing is forbidden,

they become clarified automatically.

3)

Now, in the refinement through Torah, there is a distinction between the refinement that comes through the revealed aspect of Torah and the refinement that comes through the inner dimension of Torah21.

For in the refinement through the study of the revealed aspect of Torah, the study must be in those matters that need to be refined,

and the reason for this is that the Torah was clothed in physical matters and also in forbidden things, even in the claims of falsehood22,

it is,

in order to effect refinement also in these matters23.

And that even the refinement through the revealed aspect of Torah is called refinement in a manner of rest24

is because even these matters

(forbidden things and even claims of falsehood)

as they are in the Torah25,

are Torah,

Torah of truth,

and since even these things in the Torah are the word of G-d26,

"Behold, My word is like fire"27,

just as fire etc., so too the words of Torah do not receive impurity28,

thus the Torah is always in its place and level

(the word of G-d),

and the refinement is in a manner of automatic.

However, even so, this is not comparable to the refinement through the inner dimension of Torah,

for in the refinement through the revealed aspect of Torah, the very fact that the Torah speaks about physical matters etc.,

this is a matter of descent29

as it were,

except that even after its descent and drawing down below, it is Torah,

the word of G-d

(and it does not descend and become clothed in something else).

In contrast, the refinement through the inner dimension of Torah,

since the inner dimension of Torah is the Tree of Life

(which is not clothed in good and evil)30,

the refinement accomplished through it is not in a manner of clothing at all.

4)

And perhaps one may add to the distinction between the revealed aspect of Torah and the inner dimension of Torah,

that the true essence of rest and peace is specifically in the inner dimension of Torah,

not only in the matter of refinements through the study of Torah,

but also in the study of Torah itself.

For the study of the revealed aspect of Torah is in a manner of questions and answers,

where at first one assumes that the reasoning is such and such,

and afterwards one arrives at a deeper understanding and rejects the previous reasoning,

even saying of it that it is nonsense31.

For the rejection of the previous reasoning is a matter of "you have shed much blood"

(said regarding Dovid32)

as it is in the world of intellect.

And the true matter of peace is specifically in the inner dimension of Torah,

where there is no question nor dispute33.

And it can be said,

that this distinction between the revealed aspect of Torah and the inner dimension of Torah in the manner of study itself,

is the cause of the distinction between them in the matter of refinement through them,

for every effect acts in its own likeness,

and therefore,

specifically the inner dimension of Torah,

in which itself there is no question nor dispute,

also the refinement through it is in a manner of peace and rest.

5)

Now, even within the inner dimension of Torah itself, there are two general modes.

As it is clothed in the understanding and comprehension of the intellect,

for this level of the inner dimension of Torah exists even now,

and as it is in the aspect of vision

(above understanding and comprehension),

which level will be in the future,

as is known34

that Mashiach will teach

(the inner dimension)

of the Torah to all of Israel in a manner of vision.

And the difference between comprehension and vision is,

that in comprehension,

even when it is in truth,

it is possible that through a question there will be a change or at least a weakening in him.

In contrast, in vision,

even if the strongest questions are posed to him,

he will have no doubt whatsoever in what he saw.

And the reason for this is,

that when a person comprehends something with his intellect,

it is something additional to him,

in contrast, when he sees something,

the thing is engraved in his innermost being and as if it becomes a part of his very self, and therefore change is not applicable to it.

6)

And based on all the above, we can explain,

that although the matter of "He redeemed in peace" also existed in the days of Shlomo,

nevertheless,

the perfection of this will be in the days of Mashiach,

and in the days of Mashiach itself, in the second period,

for it can be said,

that these three levels of peace

(in the days of Shlomo,

in the first period of the days of Mashiach and in the second period)

are analogous to the three levels mentioned above in Torah.

And the explanation is,

that this that the Queen of Sheba heard the fame of Shlomo was through his name

(for "name" is an illumination)

being drawn and spread to distant places, even to the land of Sheba,

while Shlomo himself was in his place, and his name

(the fame of Shlomo)

was drawn and reached Sheba,

and the more the drawing is drawn to a more distant place, it becomes more diminished.

And similarly regarding the clarification itself,

that even after the Queen of Sheba heard the fame of Shlomo,

it was necessary that "she came to Jerusalem"35

(that the journey from Sheba to Jerusalem takes time and effort, etc.),

and only then was the clarification accomplished

(analogous to the clarification through the revealed aspect of Torah).

But not so the clarification that will be in the days of Mashiach,

for then,36

there will be the revelation of the Ein Sof blessed is He that precedes the tzimtzum,

and this light is equally in every place,37

therefore the clarification then will be

(not in a manner of drawing and descent of the light downward,

and elevating the clarified upward,

but rather)

that the light as it is will shine in every place,

therefore then38

"I will turn to the peoples"

(as they are in their existence and in their place)

etc. "all of them etc. to serve Him with one accord."

However, within this itself there is a distinction between the first period and the second period.

For in the first period there will be no innovation in the order of creation,

the G‑dly revelation that will be in the world will be from the revelation of the Ein Sof blessed is He that shines in every place,

but not from the world itself,

since the world continues its natural course.

Therefore the revelation of the creations then

(and their nullification)

will be like something additional to their existence.

[And in the manner of39

the comprehension and grasp of the inner dimension of Torah,

which is like something additional to the person,

therefore change or at least weakening applies to it,

as above].

But not so in the second period of the days of Mashiach, when there will be a change and innovation in the order of creation,

it can be said,

that the revelation in the world

(and the nullification in the creations)

will also be from the nature and definition of the world itself.

7)

Now, the three interpretations

(and levels)

above of "He redeemed in peace my soul,"

since all the interpretations are in the same verse,

they are related to each other,40

and come in one continuum.

For in addition to this that all the levels are Torah

[for just as in prayer,

even the prayer of Shabbos,

although the clarification of Shabbos is in a manner of rest,41

nevertheless,

even the prayer of Shabbos its matter is prayer,

so too regarding Torah,

that even the revealed aspect of Torah which is in the category of enclothing,

its matter is Torah],

indeed all the levels of Torah are one matter,42

one Torah.

Therefore,

through the study of Torah now

(even the study of the revealed aspect of Torah)

they will merit the Torah of Mashiach which is the category of sight,

as is known regarding the matter of "and his study43

in his hand."44

8)

And perhaps one could say, on a deeper level,

that even the level of “redemption” that is through war,

since it is called by the name “redemption,”

it is connected to the redemption in peace

(even to the most exalted level that will be in the days of Moshiach in the second period).

And in the language of our Sages, of blessed memory,

“War is also the beginning of redemption,”

since

the name “redemption” applies to it.

Based on this, one can further explain the connection of the redemption of Yud-Tes Kislev and Yud-Tes Kislev with the verse “He redeemed my soul in peace,”

for at first glance,

behold, the course of events in the redemption of the Alter Rebbe is known,

and likewise in the redemption of the Mitteler Rebbe,

that they involved matters of subjugation,

effort, and the like,

i.e., matters of war,

and they connect this with the verse “He redeemed my soul in peace,” which refers

(as the Mitteler Rebbe explains in the aforementioned discourse)

to redemption in peace as it is in its ultimate perfection.

And one could say the explanation of this is:

that all the levels of redemption are connected to the redemption in peace in its ultimate perfection that will be in the future.

And this will be understood based on what the Baal HaGeulah explains in the maamar,

that the concept of “He redeemed my soul in peace” in the service of man

[that the redemption of the Nefesh HaElokis from the exile of the Nefesh HaBahamis is in a manner of peace,

where the Nefesh HaBahamis does not oppose at all]

is when the service is with mesirus nefesh,

and within mesirus nefesh itself—the mesirus nefesh of the Yechidah.

For through the mesirus nefesh that stems from Chayah,

only a subjugation of the Nefesh HaBahamis is accomplished,

but specifically through the mesirus nefesh that stems from Yechidah,

it is completely nullified.

Based on this, the connection of redemption through war

[the service that stems from Chayah,

and lower still, the service that stems from Nefesh-Ruach-Neshamah]

to “He redeemed my soul in peace”

(Yechidah) will be understood,

because in every single service there is within it

(in a concealed manner)

the mesirus nefesh that stems from Yechidah.

And as it is stated in Tanya,

that engaging in Torah, mitzvos, and prayer is a matter of actual mesirus nefesh.

For since the true essence of the concept of mesirus nefesh

(actual mesirus nefesh)

is the mesirus nefesh that stems from Yechidah,

behold, it is found

that in every matter of Torah and mitzvos

[even the simple matters of Torah and mitzvos that, had the Torah not been given

(Heaven forbid),

they would have been learned from the beasts of the earth],

there is the power of the mesirus nefesh of the Yechidah.

And furthermore,

that even the understanding and comprehension of Torah is through the concept of the precedence of “we will do” to “we will hear,” as it is stated,

“The integrity of the upright guides them,”

for the concept of the precedence of “we will do” to “we will hear” is the nullification to the Master of the Will

(which is beyond the nullification to the will),

for this nullification comes from the essence of the soul

(which is beyond the revelations of the soul),

the level of Yechidah.

And although the concept of mesirus nefesh explained in the aforementioned maamar of the Baal HaGeulah is that all his desires are nullified

(to the extent that all matters are equal),

one could say

that all the levels of mesirus nefesh are one concept.

And analogous to what is known

regarding the concept of awe,

that since awe is nullification

(negation of existence),

therefore all the levels of awe are one awe,

so too one could say regarding the concept of the nullification of mesirus nefesh.

And moreover,

since the nullification of mesirus nefesh is from the totality and essence of the soul,

unlike the nullification of awe, which is only one attribute,

behold, this concept

[that all levels are one concept]

in mesirus nefesh is even greater than in awe.

And this will be understood through a parable from an earthly kingdom,

that when a person enters the army

(even though he has not yet served in the army,

and certainly has not been in battle),

he gives himself over completely, and he ceases to be his own master.

For so it is in the spiritual army,

that Israel are the “hosts of Hashem,”

for this that every Jew has acceptance of the yoke

[as per the well-known saying,

“A Jew is an acceptor of the yoke”],

that through this he enters the hosts of Hashem,

behold, through this he gives himself over completely to G-dliness,

and this giving over is connected to and illuminated by the mesirus nefesh that stems from the Yechidah at the most exalted level.

9)

Based on the above, one can also explain that which is stated in the Yerushalmi

on the verse “He redeemed my soul in peace… for many were with me,”

that it refers to the men of Avshalom who prayed for the welfare of Dovid.

For at first glance,

behold, it is explained above that redemption in peace is specifically through Torah, unlike prayer, which is through war,

and the prayer of the men of Avshalom was regarding the war of Avshalom.

And likewise, one must understand regarding the connection of the redemption of Yud-Tes Kislev with the verse “He redeemed in peace,”

behold, the redemption of the Alter Rebbe came about

(as he writes in his letter)

when he recited from the book of Tehillim,

and the nature of the recitation of Tehillim

(even though the book of Tehillim is among the twenty-four books of the Tanach,

Torah)

is prayer,

and in the language of the verse,

“the sweet singer of Israel”

(for songs are related to prayer),

and particularly based on what is known from the stories of our Nesi’im, that the redemption of the Alter Rebbe came about through the prayers of his students, chassidim, and all who followed in his footsteps,

and this redemption, which came through prayer,

“the time of prayer is the time of war,”

came about through the recitation of the verse “He redeemed in peace.”

And one could say the explanation of this is:

that since engaging in Torah and mitzvos is a matter of actual mesirus nefesh

(as brought above from Tanya),

therefore,

even prayer

is connected to “He redeemed in peace.”

And one could say,

that on the contrary,

the concept of mesirus nefesh is in prayer more than in Torah.

For this that engaging in Torah is actual mesirus nefesh,

behold, this feeling of mesirus nefesh must be “before he begins to study”

[and when he studies for many consecutive hours, he must contemplate this every hour],

but during the time of study,

when he is engaged in understanding and comprehending the subject he is learning,

he does not feel the nullification of mesirus nefesh.

And on the contrary, “Who is a king? The Rabbis,”

and “It is the Torah that excites him,”

unlike in prayer,

where one must be “like a servant before his Master,”

the ultimate nullification

(the nullification of mesirus nefesh).

10)

And 4)

And based on all the above, it will be understood that specifically through the service now in the time of the heels of Moshiach, when "darkness will cover the earth"69

one comes to the revelations of the future redemption.

For specifically in this time,

when one must deal with sparks of holiness that have fallen into an impure place,

and one must turn bitterness into sweetness and darkness into light,

and even to the point that from time to time one goes out from the four cubits of Torah,

or from the four cubits of prayer,

to leave the synagogue and the study hall,

and in the language of the Shulchan Aruch: "Treat them with a manner of derech eretz"70,

nevertheless, specifically through the service now one brings about the future redemption,

for then will be fulfilled what is stated71

"And you will be gathered one by one,"

each and every one of Israel and all of Israel,

"and their silver and their gold with them"72,

with all the sparks of holiness that belong to them, and also those found in their silver and gold literally.

Because in this service during the time of exile there is the matter of mesiras nefesh to the utmost.

And it is known from the teaching of our master the Alter Rebbe

(and at length in the maamarim of the Nasi of our generation, my master, father-in-law, and teacher, the Rebbe73)

on the verse74

"And the man Moshe was very humble, more than any man upon the face of the earth,"

that the humility of Moshe

(Moshe is truth and his Torah is truth75)

was specifically connected to the generation of the heels of Moshiach,

when he saw their mesiras nefesh in the fulfillment of Torah and mitzvos in the matter of "do not be ashamed before those who mock"76

etc. and the like.

And this brings about the fulfillment of the promise: "And the humble will add joy in Hashem"77,

"everlasting joy upon their heads"78,

the joy of the true and complete redemption,

which comes specifically through the spreading of the wellsprings outward79,

and in a manner of "they are redeemed immediately"80

and in a manner of "He redeemed [them] in peace,"

without any exertion,

until the promise will be fulfilled81

"And kings will be your caretakers and their princesses your nurses,"

"and they will bring"82

"all your brothers etc. as an offering to Hashem etc. in a pure vessel etc.,"

very soon,

in the days of the final exile83,

and afterwards, immediately and completely in actuality, in the true and complete redemption through Moshiach our righteousness,

speedily in our days, literally.