English translation — מאמר פדה בשלום תשמ"ו

With the help of Heaven.

Shabbos Parshas Vayeitzei,

Yud Kislev 5746*

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

And it is known,

that in addition to the simple meaning of the matter, that this verse was said by Dovid regarding his own redemption,

that the Holy One, blessed be He, redeemed him from the wars that came upon him,

this verse also alludes to the redemption of several tzaddikim,

and certainly the redemption of the tzaddikim who said this verse at the time they were redeemed.

And it is noteworthy,

that in all three redemptions of our Nesi'im — the redemption of the Alter Rebbe on Yud-Tes Kislev,

the redemption of the Mitteler Rebbe on Yud Kislev,

and the redemption of my father-in-law, the Rebbe, on Yud-Beis Tammuz — the masters of the redemption said this verse on the day they were redeemed.

Regarding the redemption of the Alter Rebbe on Yud-Tes Kislev, it is known what the Alter Rebbe wrote in his holy letter,

"When I read in the book of Tehillim the verse 'He redeemed my soul in peace,' etc., I went out in peace, from Hashem is peace."

Regarding the redemption of the Mitteler Rebbe on Yud Kislev,

it is known

that our Nesi'im would recite the daily portion of Tehillim as divided by the days of the month,

and since the verse "He redeemed my soul in peace" is in the monthly Tehillim portion for the tenth day of the month,

therefore, on the day of his redemption

(the tenth of Kislev)

he said this verse.

And regarding the redemption of my father-in-law, the Rebbe, on Yud-Beis Tammuz,

it is known

the custom of our Nesi'im that in special times and situations they would add the recitation of the Tehillim portion as divided by the days of the week

(in addition to the monthly Tehillim portion),

and since the date of Yud-Beis Tammuz in the year 5687

(the year of the arrest and redemption)

fell on the third day of the week, and the verse "He redeemed my soul in peace" is in the weekly Tehillim portion for the third day of the week,

it is understood,

that the master of the redemption of Yud-Beis Tammuz said this verse on the day of his redemption.

And it is explained elsewhere,

that the connection of the redemption of Yud Kislev to the verse "He redeemed my soul in peace" is

(in one aspect)

even greater than the connection of the redemptions of Yud-Tes Kislev and Yud-Beis Tammuz to this verse,

for since this verse is in the Tehillim portion for the tenth day of the month,

the connection of this verse to

[the redemption of]

Yud Kislev is emphasized every single year.

2)

And behold, the explanation of the Baal HaGeulah in his maamar beginning with the words "Zeh"

(printed in his book Shaarei Teshuvah9),

is that the emphasis in the verse "He redeemed my soul in peace" is

(in addition to the matter of redemption,

also)

on the manner of the redemption,

that the redemption is in peace, without any war at all10.

And he explains there11,

that the true essence of peace is that there is no opponent at all.

And analogous to this was in the days of Shlomo,

that all the nations were nullified to him.

And seemingly the intention is,

that as long as he has opponents,

even if in practice they do not wage war with him

(because his awe and fear fell upon them12

and the like),

this is not the true essence of peace13.

For when opponents exist, there is a possibility and a place for war,

and the true essence of peace is

(not only that in practice war will not occur,

but)

that there is

(also)

no possibility and place for war.

And this is that the matter of peace was specifically in the days of Shlomo,

therefore he was called Shlomo because there was peace in his days14,

for all the nations were nullified before Shlomo

(due to the intensity of his greatness),

and when the opponent is nullified

(so that there is no place for him to wage war),

then it is the true essence of peace.

And this is what the Holy One, blessed be He, said to King Dovid

(when he wanted to build the Holy Temple)

"You shall not build a house for My name, for you are a man of war"15,

even though at that time

(when Dovid wanted to build the Beis HaMikdash)

he was in a state of rest,

and Hashem had given him rest from all his enemies around16,

for Dovid's rest came through his victory in all the wars,

and not that his enemies were nullified17.

And since in his days opponents still remained

(and there is a place for them to wage war),

this is not the true essence of rest and peace.

And this is "He redeemed my soul in peace,"

that the matter of redemption in peace is that the opponent is nullified,

as it was in the days of Shlomo.

And he continues in the maamar18,

that the true essence of "He redeemed my soul in peace" is,

that those who were previously enemies and opponents become lovers.

For this matter is superior even to the peace that was in the days of Shlomo19,

for the peace that was in the days of Shlomo is that all were nullified due to the revelation of light

(but they were not transformed into holiness)20,

and the true essence of peace

(that even the opponent is transformed into holiness)

will be in the future to come,

as it is written21

"Then I will turn to the peoples a pure language, to serve Him with one accord."

And what Dovid said "He redeemed my soul in peace"

[even though in his days the opponents were not nullified, and certainly not transformed into holiness,

for this matter did not exist even in the days of Shlomo and will only be in the future],

is explained in the maamar of the Baal HaGeulah22,

that this refers to the soul of Dovid as it will be in the future.

And according to the known [explanation]

in the interpretation of the statement of our sages, of blessed memory,

"A person is punished with his knowledge and without his knowledge,"

(and similarly in the interpretation of the wording of the Mishnah,

"judgment and accounting"),

that when a person states the verdict of another person, he thereby also judges himself,

behold, the verdict of the Mitteler Rebbe in his maamar beginning "Padeh BeShalom nafshi,"

that the interpretation of "Padeh BeShalom nafshi" is that the opponent is nullified

(like the peace that was in the days of Shlomo),

and furthermore,

that the opponent is turned into a friend

(like the peace that will be in the future),

is a verdict also regarding the matter of "Padeh BeShalom nafshi" in his redemption — the redemption of 10 Kislev,

[and from this it is understood also regarding the matter of "Padeh BeShalom nafshi" in the redemption of 19 Kislev and in the redemption of 12 Tammuz],

that the matter of peace in these redemptions is that the opponent is nullified,

and furthermore,

that he is turned into a friend.

3)

And behold, the simple interpretation of the verse "Padeh BeShalom nafshi" is,

that Dovid said this regarding his redemption as it is in this world,

that this redemption is in peace.

And one must understand the connection and relevance of the interpretation in the maamar, that this which Dovid said "Padeh BeShalom nafshi" refers to the soul of Dovid as it will be in the future,

with the simple interpretation that Dovid's redemption at that time was a redemption in peace.

And one can say the explanation of this,

based on what the Rambam wrote,

that in the portion of Bilaam it speaks of two messiahs,

the first messiah who is Dovid and the final messiah who will stand from his descendants.

And one can say,

that the reason that Dovid is called by the name "first messiah" is,

that all the matters that will be through the King Mashiach

(the final messiah),

their beginning was through Dovid,

the first messiah.

Only that the completion and perfection of them will be through the final messiah who stands from the descendants of Dovid.

And based on this, one can explain the connection of the two interpretations in the verse "Padeh BeShalom nafshi,"

that in innerness,

also the redemption of Dovid at that time was a redemption in peace.

That is, the opponents were nullified

(and not only that they did not fight with him)

and furthermore, they were turned into friends.

Only that by Dovid this was in innerness and in concealment,

and in the future the innerness of the redemption of the soul of Dovid will be revealed,

which is a redemption in peace.

And based on this, the greatness of the elevation of the redemption of 10 Kislev will be understood even more,

that from the fact that they say about it that it is a redemption in peace

(without adding the explanation that it is a preparation for the "Padeh BeShalom" of the future,

and the like),

it is proven,

that the matter of peace within it

[that the opponent is nullified,

and furthermore, that he is turned into a friend]

is

(also)

in revelation.

4)

And it is known,

that Shabbos and Yom Tov require preparation on the day preceding them — Erev Shabbos and Erev Yom Tov.

And regarding our matter,

the Festival of Redemption, the tenth of Kislev — the eve of the tenth of Kislev

[in which is the preparation for the tenth of Kislev]

is the ninth of Kislev,

the birthday and the yahrtzeit of the Baal HaGeulah (Master of the Redemption).

And although the redemption of the tenth of Kislev was in the year 5587,

a year before the passing,

nevertheless,

since they roll a merit to a worthy day,

it must be said,

that the fact that the ninth of Kislev merited to be the yahrtzeit of the Mitteler Rebbe is because even before this it was related to this.

And based on this it must be said,

that the greatness of the elevation of the day of redemption

[the tenth of Kislev],

that the matter of “He redeemed my soul in peace” within it is in the manner of the matter of “He redeemed my soul in peace” that will be in the future,

is because its “eve” is the yahrtzeit of the Baal HaGeulah.

5)

And this will be understood by prefacing what the Baal HaGeulah said in his maamar beginning “To understand the matter of the Hilula of Rashbi,”

that the fact that the day of the passing of Rashbi is called by the name “Hilula,”

is,

because through Rashbi there was the revelation of the inner dimension of the Torah.

And he explains this by prefacing the saying of our sages of blessed memory,

“This world from which we depart is like a wedding,”

that through the descent of the souls below into this world,

this world,

there is brought about in them the matter of “we depart,”

“going.”

For the souls as they are above are called “standing,” as it is said,

“As the L-rd G-d of Israel lives, before Whom I have stood,”

and in the Zohar it is stated,

“Every single soul stands in its image before the Holy King.”

For although the souls as they are above are constantly in ratzo v’shov (running and returning),

through which they ascend in elevation after elevation,

nevertheless,

since all their ascents are within limitation,

for even the highest levels

(in which is the ascent of the souls)

are according to the measure of the line of measurement,

therefore they are called “standing.”

And through the descent of the souls below, they become “going,”

for the ascent of the souls in their descent below is in the aspect of Ein Sof and without limit.

And this is “this world from which we depart,”

that the souls as they are in their own essence are “standing,”

and through their descent into this world,

they become “going,”

“we depart.”

And the reason for this, that specifically through this world the matter of “we depart” is brought about,

is,

because “this world is like a wedding.”

And the explanation is,

that soul and body are analogous to a man and a woman.

And just as with a man and a woman in their simple sense,

in order for there to be the union of male and female

(which are two opposites),

it is through the drawing down of the power of Ein Sof that is above both of them,

and this power that is drawn into them is revealed in the matter of procreation

[for the matter of begetting generation after generation without measure is not from the aspect of the limitation of created beings, who are finite,

but from the aspect of the power of Ein Sof

that is above the limitation of created beings

that is drawn down through marriage],

so too is it with soul and body, which are analogous to a man and a woman,

that in order for there to be the connection and union of soul and body, which are two opposites, it is through the drawing down of the power of Ein Sof.

And the drawing down of this power is revealed in the matter of procreation,

“the offspring of the righteous are good deeds,”

for the ascent through Torah and mitzvos is an ascent in the aspect of Ein Sof and without limit.

And this is “this world from which we depart is like a wedding,”

for the reason for this, that specifically from it

(this world)

there is brought about “we depart”

(“going”),

is,

because “this world is like a wedding,”

that the connection and union of the spiritual soul with the physical body

(this world)

is analogous to the union of a groom and bride

(Hilula,

wedding),

through which the power of Ein Sof is drawn down.

6)

And it is known,

that just as the descent of the soul below is a descent for the sake of an ascent,

so too is it regarding Torah and mitzvos,

that the intention in the descent of Torah and mitzvos is for the sake of an ascent.

For through their descent below and their garbing in physical things, the essential power of Torah and mitzvos is drawn into them.

And based on this, it can be said,

that the matter of the "hillula" (celebration/wedding) that is in the fulfillment of Torah and mitzvos specifically in this world,

is also within the Torah and mitzvos themselves.

For in addition to the matter of the hillula in the person who engages in Torah and mitzvos,

the drawing down of the power of Ein Sof through the connection and union of soul and body

(as in section 5 above),

also in the Torah and mitzvos themselves there is the concept of hillula.

For Torah and mitzvos are the wisdom and will of the Holy One, blessed be He, which are above the world,

and their connection with the matters of this world

(the physical things in which the Torah and mitzvos are garbed)

is a connection of two opposites,

and this connection is through the drawing down of the essential power of Torah and mitzvos — in the manner of the union of a groom and bride,

through the drawing down of the power of Ein Sof that is above both of them and unites them.

7)

And the discourse continues

with another explanation of "this world from which we go,"

that at the time of a person's passing,

when the soul departs from the body and from this world,

"from which we go,"

then the matter of "we go" is effected in it,

that it becomes in the aspect of a "journey" (movement).

According to the explanation above

(section 5),

this that the soul becomes a "journey,"

is while it is below in this world.

And the explanation of "from which we go" is "because of it" and "due to it,"

that this that the soul comes to the aspect of "we go,"

that it becomes a "journey,"

is "from it,"

from the aspect of the superiority of this world, which is like a hillula.

And according to the second explanation,

the matter of "we go" that is effected in the soul

(that it becomes a "journey")

is at the time of "from which we go,"

when it goes and departs from this world.

And the point of the explanation in this

(in the discourse) is,

that the mitzvos as they are below,

are in measurement and limitation.

And also the Torah that is below is in measurement and limitation,

as it is said,

"It is longer than the measure of the earth,"

meaning that there is a measure to the Torah, except that the measure is longer than the earth.

Therefore,

the "journey"

(the matter of without limit)

that is effected in the soul through its engagement in Torah and mitzvos in this world,

is in a concealed manner.

And also the "journey" of the soul that is through the mitzvah of procreation,

even though in the matter of procreation there is a revelation of the power of Ein Sof,

nevertheless,

since the revelation of the power of Ein Sof in this is in relation to a limited matter

(the birth of children,

except that the procreation is generation after generation without measure),

therefore,

even through the fulfillment of this mitzvah,

the matter of the "journey" is in concealment.

And after the soul fulfills its mission in this world and the time of "from which we go" arrives,

when it goes

(and departs)

from the limitations of this world,

then the inwardness of the Torah and mitzvos that it engaged in in this world is revealed to it,

for the inwardness of Torah and mitzvos is without limit,

and then the matter of "we go"

(journey)

is effected in it also in a revealed manner.

And this is that the day of the passing of the tzaddikim who engaged in the inwardness of Torah is called "the day of hillula"

(like the hillula of Rabbi Shimon bar Yochai,

and so too is it regarding the day of passing of all tzaddikim who engaged in the inwardness of Torah),

for through the study and engagement in the inwardness of Torah,

on the day of passing the inwardness and the without-limit are revealed,

the matter of hillula and journey.

8)

And the Baal HaGeulah explains in the aforementioned discourse,

that in hillula

(the union of male and female)

there are three matters

(in general).

The union of male and female above.

For the matter of male and female is also in the souls as they are above, before their descent below.

For there are souls that are in the aspect of male and souls that are in the aspect of female.

And the union of the souls that are in the aspect of male with the souls that are in the aspect of female is called hillula.

And the union of male and female below.

And in this itself there are two matters.

The union of male and female in their simple sense, and the union of the soul with the body

[which are analogous to a man and a woman].

And the third matter in hillula is the union of the soul

(male)

with the body

(female)

that will be at the resurrection of the dead.

For this hillula is the most elevated level,

for then there will be the revelation of the Awtsmoos.

And behold, the revelation that will be at the Resurrection of the Dead is

(as explained in many places,

and also in the aforementioned maamar),

that then will be revealed the drawing down of Atzmus that comes through the fulfillment of the commandments in this world.

And it is in the manner explained above

(section 7)

regarding the matter of the Hilula at the passing of the tzaddikim who engaged in the inner dimensions of Torah,

which is the revelation of the inwardness and the boundless aspect of the Torah and mitzvos that they engaged in in this world.

Except that now,

in order to receive the revelation, it is through the departure of the soul from the body,

but in the future this revelation will also be in the physical body

(and also the revelation itself will be more elevated,

for then there will be the revelation of Atzmus,

as above).

And it can be said,

that from the reasons that the matter of the third Hilula is explained in the discourse entitled "To Understand the Matter of the Hilula of Rashbi,"

it is

as a hint,

that the level of the tzaddikim whose main occupation is to reveal the inner dimensions of Torah is in two matters.

That the day of their passing is called by the name "Yom Hilula,"

because then the inwardness and the boundless aspect of the Torah and mitzvos is revealed,

as explained above at length.

And also,

that through their work to reveal the inner dimensions of Torah,

there is revealed

[in them,

and through them is revealed somewhat also to all those connected to them]

the boundless aspect of Torah and mitzvos also in the soul as it is clothed in the physical body,

and also in the physical body itself,

in the manner that it will be at the Resurrection of the Dead.

And it should be added,

that the revelation of these two matters,

also the matter of the Hilula of the passing,

is in the soul as it is clothed in the body.

Except that at first,

the revelation of the boundless aspect to the person is through his being in a movement of self-nullification,

that he goes out of his existence—in the manner of the matter of passing,

and through this,

afterwards the boundless aspect is revealed also in the existence of the person—in the manner of the revelation that will be at the Resurrection of the Dead.

9)

And behold, from the above it is understood,

that in the aforementioned ascent

(the ascent in the aspect of Ein Sof and without limit)

that is accomplished through the fulfillment of Torah and mitzvos in this world,

there are three levels.

For in the souls that engage only in the revealed aspect of Torah,

the ascent is in concealment.

Because from the aspect of the externality

(the revealed aspect of Torah),

the Torah and mitzvos are in measure and limitation.

And the revelation of the boundless that is drawn down through the fulfillment of Torah and mitzvos in this world will be primarily in the future.

And in the souls that engage in the inner dimensions of Torah,

the revelation of the boundless aspect of Torah and mitzvos

(the matter of the ascent)

is also at the time of their passing,

and likewise while they are below through the movement of self-nullification and going out of their existence.

And through this they then come to a more elevated level,

that the revelation of the boundless aspect of Torah and mitzvos is also in their very existence.

And it can be said,

that in this manner it is also regarding the concept of "He redeemed my soul in peace,"

that it contains

(an analogy of)

these three levels.

And the explanation is,

that the true essence of the concept of "He redeemed my soul in peace,"

where the opposing force is completely nullified,

as explained above

(section 2)

from the discourse of the Master of the Redemption,

is through the revelation of Yechidah.

For the level of Chayah,

since there is an opposing force against it,

therefore its revelation does not negate and completely nullify the alien desires of the animal soul,

and it is only that the desire for G-dliness

(of the level of Chayah)

overpowers the desires of the animal soul.

And in order for there to be a nullification of the desires of the animal soul, it is through the revelation of Yechidah.

For since the level of Yechidah has no opposing force against it,

the faintest reflection of it they do not have,

therefore through the revelation of Yechidah the opposing force is nullified automatically.

And this is that the true essence of the concept of "He redeemed my soul in peace" will be specifically at the coming of Moshiach,

for just as in a person,

the nullification of his opposing force is specifically through the revelation of Yechidah,

so too is it regarding the entirety of the world,

that specifically through Moshiach,

who is the Yechidah of the entirety of Hishtalshelus,

will the sitra achara be completely nullified.

However, nevertheless,

since all the revelations of the future depend on our deeds and service now,

also the concept of the nullification of the sitra achara through the revelation of the general Yechidah that will be in the future,

is through a person revealing the Yechidah within him, through which the alien desires of his animal soul are nullified.

And in particular,

when through the revelation of his Yechidah he also effects

(to a degree)

the nullification of the sitra achara in another.

And like King Dovid,

that through his service he effected that even Amasai said to him, "Peace, peace to you and peace to your helpers,"

and that even the men of Avshalom prayed for Dovid's victory.

And now, since all matters are in limitation,

therefore,

also the matter of mesiras nefesh that stems from the revelation of Yechidah

is regarding a limited matter.

[And in the manner explained above

(section 7)

regarding the revelation of the power of Ein Sof in procreation,

that the revelation of Ein Sof is in a limited matter].

And from this it is understood,

that although the revelation of the general Yechidah of the future is through the revelation of Yechidah now,

nevertheless,

the revelation of Yechidah now compared to the revelation of the general Yechidah of the future is incomparable.

And so too is it regarding the "He redeemed my soul in peace" that occurred by Dovid,

for since his redemption in peace was only regarding a few people

(Amasai,

the men of Avshalom, etc.)

and not regarding the entirety of the world

(for in the entirety of the world there were opponents),

therefore,

it is utterly incomparable to the redemption in peace of the future,

which will have no limitations.

And the drawing down of the redemption in peace of the future

(without limit)

through the redemption in peace of Dovid

(which is regarding limited matters)

is in the manner of the drawing down of the matter of walking and the unlimited through the fulfillment of Torah and mitzvos in this world by those who engage only in the revealed aspect of Torah.

And the concept of "He redeemed my soul in peace" in the redemption of Yud Tes Kislev

[and likewise in the redemption of Yud-Tes Kislev and Yud-Beis Tammuz],

since the redemption is regarding the inner dimension of Torah,

the Yechidah of Torah,

therefore,

the concept of "He redeemed my soul in peace" in this redemption,

has no measures or limitations,

and it is regarding all matters.

And this is that the ninth day of Kislev,

the day of the hilula,

is the eve of the day of redemption,

for through the fact that the revelation of "He redeemed my soul in peace" came after the precedence of the service of the hilula of the master of redemption,

the matter of self-nullification

(which is analogous to passing away),

drew down this revelation

(the revelation of "He redeemed my soul in peace" which is above measure and limitation)

also into the reality of all those connected to him.

Therefore,

in order to receive this revelation,

there is no need for a preparation of self-nullification and departure from reality,

and the matter depends only on the will,

and the ability of each one

(even before he departs from his state)

to redeem himself in the manner of "He redeemed my soul in peace,"

peace in the ultimate perfection,

and through this to redeem also the entire world,

with the true and complete redemption through our righteous Moshiach,

speedily in our days, literally, and immediately, literally.