English translation — מאמר פדה בשלום תשכ"ו

With the help of Heaven.

19 Kislev 5726

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

And our master, the Alter Rebbe, writes

(the master of redemption and joy),

"And when I read in the Book of Tehillim the verse 'He redeemed my soul in peace,'

before I began the verse after it,

I went out in peace from the One who is Peace."

And it is understood from this,

that the content of the verse is connected to the redemption of our master, the Alter Rebbe.

And behold, the redemption of our master, the Alter Rebbe, is the matter of the dissemination of the wellsprings

(of the teachings of Chassidus, even to)

the outside.

And as is known,

that the cause of the prosecution and imprisonment below was due to the debate above regarding the dissemination of the secrets of Torah in a revealed manner, until it reaches each and every one.

And when there was a verdict above to disseminate the secrets of Torah

(and on the contrary,

with greater vigor and strength than before the imprisonment)

the verdict below was automatically nullified,

and he went out to freedom.

For from this it is understood,

that the content of the verse "He redeemed my soul in peace" is connected to the matter of disseminating the teachings of Chassidus.

And behold, our sages, of blessed memory, said,

"'He redeemed my soul in peace from the battle against me, etc.'

The Holy One, blessed be He, said,

'Whoever engages in Torah, acts of kindness, and prays with the congregation, I consider it as if he redeemed Me and My children from among the nations of the world.'"

And based on this, it can be said,

that in addition to the connection of the dissemination of the teachings of Chassidus to the content of the verse as it is in its simple sense

(for a verse does not depart from its simple meaning)

— redemption in peace,

it

(the dissemination of the teachings of Chassidus)

is also connected to the matter of one who engages in Torah, acts of kindness, and prays with the congregation.

B)

And behold, the simple explanation of this verse is,

that "for many were with me" is a reason given for "He redeemed my soul in peace."

That is, it is possible for redemption to be in a manner of war,

and the advantage of this redemption is — "He redeemed in peace."

And the reason for this, that He redeemed my soul in peace, is,

"for many were with me."

And it is necessary to understand what is the matter of specifically "He redeemed in peace,"

and the connection of "for many were with me" to "He redeemed in peace."

And behold, in the exposition of our sages, of blessed memory, on this verse,

"Whoever engages in Torah, acts of kindness, and prays with the congregation, etc.,"

Rashi explains,

"Torah, as it is written,

'and all its paths are peace,'

and likewise acts of kindness are also peace,

and praying with the congregation is the matter of 'for many were with me'"

(as Rashi explains there,

"'for many were with me' —

that they prayed with me").

And that is,

that these three matters,

Torah, acts of kindness, and prayer with the congregation,

are divided by them into two categories.

Torah and acts of kindness are the matter of "in peace,"

and prayer with the congregation is the matter of "for many were with me."

And it is necessary to understand why they divide these three matters into two categories.

Also, it is necessary to understand what they said, "Whoever engages, etc.,"

that it speaks here about the matter of the person who engages in Torah, etc., and not about the matter of Torah, acts of kindness, and prayer with the congregation themselves.

As is the common expression in many places,

like "The world stands on three things: on Torah, on service, and on acts of kindness"

(and not "whoever engages in Torah, service, and acts of kindness sustains the world"),

and the expression here is "whoever engages, etc."

3)

And this will be understood by prefacing what is said

"All Your works shall praise You, and Your pious ones will bless You,"

and it is brought in the Zohar

that the explanation of "will bless You" (yevarchuchah) is "they will bless *koh*."

And the Rebbe

(the Rebbe Rashab)

of blessed memory

(in his maamar beginning "Padeh b'Shalom" from the year 5668),

explains that *koh* is Malchus,

and "they will bless *koh*" means to draw down a revelation of light into Malchus.

And it is stated "and Your pious ones will bless You,"

that this drawing down is specifically through the power of "Your pious ones."

And the explanation is,

that this matter of "Your pious ones will bless You" is in proximity and continuation to "All Your works shall praise You,"

that is,

because the drawing down into Malchus

(which is through "Your pious ones")

is from a very exalted place

(the Ein Sof that is above the chain of descent)

regarding which comprehension does not apply, only acknowledgment (Hoda'ah) alone,

"they will praise You."

And the drawing down from there

(in the manner of blessing)

is specifically through the power of "Your pious ones."

And in order to understand the great superiority of the drawing down in the manner of blessing from the place where there is acknowledgment (Hoda'ah),

the maamar prefaces the distinction between blessing and prayer,

that in each one there is an advantage over the other.

And the explanation is,

that prayer is from below to above,

meaning that the one praying is below and requests that they bestow upon him from above,

and blessing is from above to below,

that the one who blesses is above the source from which the blessing is drawn, and he draws it from above to below.

And this is that blessing is in the manner of a command,

for since the one who blesses is above the source from which the blessing is drawn,

therefore he has the power to command.

And this is that blessing is specifically for one who has the power to bless

(like Avraham Avinu, to whom the Holy One, blessed be He, said "the blessings are given to you"),

[and unlike prayer, which anyone can pray,

and moreover, everyone is commanded to pray],

because in order to bless,

the one who blesses must be above the source from which the blessing is drawn.

And from this the advantage of blessing over prayer is understood,

for in prayer,

which is a request that they draw down the influence,

there is no certainty that the request will be fulfilled.

But in blessing, which is in the manner of a command—the influence will certainly be drawn down,

since the one who blesses has the power to command.

And the advantage of prayer over blessing is in the drawing down itself,

that the drawing down through prayer is more exalted.

For the matter of blessing is to draw down what already exists in the source, and not something new,

and the matter of prayer is a request from the Holy One, blessed be He, that even if the influence is not changed even in the source, heaven forbid,

and moreover, even if it has been decreed upon him that he should be ill, heaven forbid, and the like,

nevertheless,

a new influence will be drawn down to him from the Ein Sof that is above the chain of descent.

For this is what is said in several prayers, "May it be His will" (Yehi Ratzon),

that the explanation of "May it be His will" is that there should be a new will.

And the reason for this, that the drawing down of a new light is specifically through prayer,

is "for You desire the work of Your hands,"

and therefore,

through prayer,

the work of the one below,

they reach the Ein Sof that is above the chain of descent.

And based on this, the great superiority of the blessing

(of "Your pious ones")

is understood, that its drawing down is from the place where there is acknowledgment (Hoda'ah),

for in this blessing there are both advantages.

That the drawing down is from the Ein Sof that is above the chain of descent,

meaning that through this blessing a new will is made—the advantage of prayer.

And nevertheless it is

(not prayer,

a request,

but rather)

a blessing,

in the manner of a command.

And this is similar to what is brought in the Jerusalem Talmud

on the verse

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

that even if He

(the Holy One, blessed be He)

says "thus" and you say "thus,"

yours stands and Mine does not stand.

For this, that the Holy One, blessed be He, nullifies His decree because of the decree of the righteous person,

is

because the righteous person draws down a new will—the advantage of prayer,

and the manner of the nullification of the decree is

(not through a request,

but rather)

through the decree of the righteous person—the advantage of blessing, which is in the manner of a command.

4)

And it continues in the maamar,

that the flow that is through the blessing of "Your pious ones" is in the manner of the flow that is through Torah.

For through Torah, a change and innovation is made in the world

[meaning, a new thing is made that did not exist even in the root and source of the world],

and the change and innovation is

(not in the way of a request,

as in prayer, but rather)

in a spontaneous manner.

And like Rashbi, who brought down rainfall through his Torah study19,

for in order for there to be rainfall after it had been decreed that there would be a cessation of rain,

it is through drawing down a new will,

and nevertheless, through Torah study,

the flow was in a spontaneous manner,

without labor and exertion.

And it can be said,

that what is stated in the maamar, that the flow through the blessing of "Your pious ones" is like the flow through Torah,

is not only to bring an example of a flow that has both virtues

(of prayer and of blessing)

but also because through this example, additional elucidation is added regarding the superiority of "Your pious ones will bless You."

And the concept is,

that it is explained in Likkutei Torah20

regarding the awesome miracles performed by several Tannaim and Amoraim,

like Rebbe Pinchas ben Yair who said, "Ginnai River, split your waters for me"21,

for through their Torah study they drew down a revelation of the Ein Sof that is above the chain of descent.

And based on this,

also in the flow through the Torah study of all the Tannaim and Amoraim, there were two matters

(virtues)

mentioned above.

That through their Torah study, a change and innovation was made in the world

[a true innovation that did not exist even in the root and source of the world22],

and like the splitting of the river,

which is a change and innovation even relative to its root and source of the river23

— the virtue of prayer,

and that the change was made

(not through a request,

but rather)

through the command of Rebbe Pinchas ben Yair — the virtue of blessing, which is in the manner of a command.

And it can be said,

that the innovation in this, that Rashbi brought down rainfall through his Torah study, relative to the awesome miracles performed by several Tannaim and Amoraim through their Torah study, is24,

that the change in the world that all the Tannaim and Amoraim made was through their command and decree,

like Rebbe Pinchas ben Yair who commanded and decreed upon the river to split its waters,

and the innovation of bringing rain through the Torah study of Rashbi is,

that although in the discourse he said there was no command at all

(not even a hint),

nevertheless,

through his Torah study, rainfall occurred.

And based on this it can be said,

that this that the maamar brings the example of rainfall through Torah study is in order to hint that in this manner is the flow through the blessing of "Your pious ones will bless You"

(as will be explained in section 12).

5)

And the maamar explains the connection of "they will bless You"

[the flow into Malchus

(You)

from the Ein Sof that is above the chain of descent]

to "Your pious ones,"

based on what the Rambam wrote25

the distinction between chesed and tzedakah,

that tzedakah is the matter of fairness

(tzedakah from the word tzedek and fairness)

to give each one according to what is fitting for him,

and chesed is an abundance of good, to do good more than he is worthy.

And the maamar brings,

that what the Rambam said, that tzedakah is the influence to each one according to what is fitting for him, is as it is written

(regarding the commandment of tzedakah26)

"enough for his lack that he lacks,"

and our Sages said27

"enough for his lack" — and you are not commanded to enrich him.

And chesed

[which is an abundance of good, to do good more than he is worthy]

is an influence in abundance

(above filling the lack),

wealth.

And likewise above, in the flow into the Sefirah of Malchus,

that the matter of tzedakah is the drawing down of the revelation that pertains to Malchus,

through which its lack is filled.

[And as is known28

regarding the matter of "You have made the heavens etc."29,

"You" lacks the letter Hei,

that this that Malchus becomes a source to bring forth the worlds

("You have made the heavens etc.")

is through that five partzufim were lacking from it

(Keter,

Chochmah,

Binah,

Zeir Anpin and Malchus,

and that which remains is only the externality of Malchus,

Malchus of Malchus)].

And the matter of chesed is the drawing down of a revelation of light that is above any connection to Malchus, drawn into Malchus.

And this is what our Sages said30

"Who is a pious one? One who acts piously with his Maker,"

and it is explained in the Tikunim31,

"with his Maker" — with his nest,

"his Maker" is Zeir Anpin

(for Atzilus is called a possession32,

and Zeir Anpin is the end of Atzilus33),

and "his nest" is Malchus

(as stated in Pardes34

that Malchus is called a nest),

and the matter of "acting piously with his nest" is that he draws into Malchus a revelation of a new light

(above the light that was removed from it),

wealth.

And in the matter of the Sefiros, it is the innerness of Keter,

Atik.

For the flow of the externality of Keter,

Arich,

is included in filling the lack35.

For since Arich is the root and source of the emanated beings, except that it encompasses them

(Sovev),

it is included in the light that pertains to the worlds

(Malchus),

therefore,

when this light is not revealed in Malchus,

Malchus is lacking,

and when it is drawn and revealed,

the lack is filled36.

And Atik is the lower level of the Emanator,

the Ein Sof that is above any connection to the worlds

(above even a connection in the manner of Sovev and encompassing),

wealth36.

6)

And the maamar continues,

that it is stated in the Gemara37

that tzedakah is for the poor and gemilus chasadim is both for the poor and for the wealthy.

From this

(that gemilus chasadim is also for the wealthy)

it is understood,

that the influence from the aspect of chesed is above the level of a wealthy person.

And to note,

that ostensibly one could say that the influence of chesed to a wealthy person is that they are granted a greater wealth than the wealth they had previously.

And what is said in the maamar, that the influence from the aspect of chesed is above the level of a wealthy person,

one could say,

that when the influence that is now granted to him is a matter that is commensurate with his level,

then,

since previously he lacked the matter that is being granted to him

(even though the matter is commensurate with his level),

he is not

(the true essence of the matter of)

a wealthy person.

Therefore the maamar explains,

that gemilus chasadim for the wealthy is that the abundance from the aspect of chesed is above the level of a wealthy person,

meaning that it is of an entirely different category

(and that it has no matter that is not commensurate with his level at all,

is not a deficiency in his wealth).

7)

And in order to explain the matter of chesed that is above wealth,

the maamar precedes with an explanation of the matter of the wealth that existed in the days of Shlomo

(the most elevated level of wealth).

And it explains,

that this, that in the days of Shlomo the moon stood in its perfection38,

is,

that in addition to the five partzufim that were drawn into Malchus

(the moon,

Sihra)

which had been lacking,

there was also drawn into it the revelation of the innerness of Kesser,

Atik.

And from the wealth of Malchus

(Knesses Yisrael)

extraordinary wealth was drawn down to Yisrael even below,

extraordinary wealth in physicality, to the point that silver was not considered anything in the days of Shlomo39,

and extraordinary wealth in spirituality,

that specifically in the days of Shlomo the Beis HaMikdash was built,

for the revelation that was in the Beis HaMikdash is a more elevated revelation than the revelation that was in the Mishkan that preceded it.

And to add,

that this, that in the days of Shlomo there was a most elevated revelation,

was even before the Beis HaMikdash was built.

For that the building of the Beis HaMikdash was specifically by Shlomo

[even though the design of the Temple was made by Dovid40]

is as it is stated41

He

(Shlomo)

will be a man of rest etc. and peace and quiet I will give upon Yisrael in his days

(and therefore)

he will build a house for My Name etc.,

and it is known,

that this, that all the nations were nullified to Shlomo

[therefore in his days there was rest and peace]

was that they were nullified to the revelation of Ein Sof that shone through him42.

And likewise regarding this, that they came to him from all the nations to hear his wisdom43,

the true reason for this, that they came to him, is because they were drawn to G-dliness

(and in the manner of what is stated44

regarding Moshiach45

and all the nations will stream to him,

that this, that everyone will be drawn to him, is that they will be drawn to G-dliness).

For the revelation of light that shone then,

drew to itself the sparks that were among the nations,

similar to a torch that draws all sparks to itself46.

And since the revelation that shone then was a most elevated revelation,

therefore,

even the sparks in the distant places47

were drawn to the revelation that shone through Shlomo,

as it is stated48

And the Queen of Sheba heard the fame of Shlomo for the Name of G-d etc. and she came to Yerushalayim etc.

8)

And behold, that Shlomo was a man of rest,

that the refinement in his days was in a manner of rest

[that there was no need for war in order to refine the sparks,

rather the sparks were drawn to him on their own,

to be refined],

this was primarily through the revelation that shone in the Beis HaMikdash.

For the refinement through the revelation that shone in the Mishkan,

including also the revelation that shone in the Ark that was in the Mishkan,

was in a manner of war,

and the refinement through the revelation that shone in the Beis HaMikdash was in a manner of rest.

As it is stated in the Zohar49,

There were two who said "Arise, Hashem",

Moshe and Dovid,

Moshe said50

"Arise, Hashem, and let Your enemies be scattered",

and Dovid said51

"Arise, Hashem, to Your resting place."

And it is explained in the maamar52,

that this, that the Mishkan and the Ark traveled in the desert in order to nullify the klipos that were in the desert

(snakes, serpents, and scorpions)

and to refine and elevate the sparks of holiness that had fallen there,

is a refinement in a manner of war.

Like a king who goes out from his place and goes to the enemy's country to fight him and conquer him.

Therefore Moshe said

[regarding the journeying of the Ark in the desert—"And it was, when the Ark journeyed"]

"Arise, Hashem, and let Your enemies be scattered",

for there are enemies that one must fight against.

And the refinement through the revelation that shone in the Beis HaMikdash was in a manner of rest,

for Shlomo was in his place and the sparks were drawn to him on their own.

Therefore Dovid said "Arise, Hashem, to Your resting place."

And to note,

that in many places53

it is explained,

that the refinement that was through the journeying of the Ark in the desert is a refinement in a manner of rest.

For the matter of rest that is explained there is that the refinement is in a spontaneous manner.

And since the nullification of the klipos and the refinement of the sparks that fell into them through the revelation that shone in the Mishkan was in a spontaneous manner,

therefore,

even the refinement through the Ark of the Mishkan is called a refinement in a manner of rest.

But the true matter of rest is that the one who refines does not descend to the place of that which is being refined, but rather remains in his place,

and through the revelation of light

(of the one who refines)

that shines upon that which is being refined,

it is drawn on its own to the one who refines.

And rest in this manner was specifically in the days of Shlomo.

[And in the manner of what is known54

regarding the matter of refinement through Torah,

that in general,

even the refinement through the revealed aspect of Torah is in a manner of rest.

For since the refinement is in a spontaneous manner

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

they are refined spontaneously.

And not like the refinement of prayer, which is through the G-dly soul clothing itself in the animal soul),

therefore,

even the refinement through the revealed aspect of Torah is called a refinement in a manner of rest.

But in particular,

since the refinement through the revealed aspect of Torah is through it descending and clothing itself in physical matters,

this is a matter of war

[in the manner of the king going out from his place and going to the place of the enemy],

and the true matter of refinement in a manner of rest is in the refinement through the inner aspect of Torah].

9)

And it may be said,

that the difference between "Arise, Hashem" said by Moshe and "Arise, Hashem" said by Dovid is in two matters.

The manner of refinement

[that the refinement through the Ark of the Mishkan was in a manner of war,

therefore it is said "Let Your enemies be scattered, and let those who hate You flee,"

for there are opponents

(Your enemies and those who hate You)

that one must fight against them,

and the refinement in the days of Shlomo, and particularly through the revelation of the Beis HaMikdash, was in a manner of rest,

"Arise, Hashem, to Your resting place,"

as explained above at length],

and also in the refinement itself.

For this that in "Arise, Hashem" said by Moshe it is stated "Let Your enemies be scattered and let those who hate You flee,"

is,

because even after the refinement through the journeying of the Ark in the desert,

there still remained opponents,

Your enemies and those who hate You,

except that they were in a manner of "they will be scattered and they will flee."

And the explanation is,

that in refinement that is in a manner from above to below,

where the upper

(the refiner)

does not become invested in the lower, and the refinement of the lower is through the revelation of the light of the upper,

this that the lower is not opposed is not from its own existence

(will,

intellect, etc.)

,

but rather, on the contrary,

because through the revelation of a light that is not commensurate with it shining upon it, it becomes nullified from its existence55.

And behold, when the refinement is in a manner that the upper

(the refiner)

comes into the place of the lower

(the one being refined),

this proves that the lower occupies a place relative to it,

and therefore it is not possible that through its revelation the lower will be nullified completely.

And since this refinement is also in a manner from above to below and not in a manner of investment

(as above in section 8),

and the nullification through the revelation of this light is not a complete nullification,

therefore,

even after the refinement there still remains

(in concealment)

the existence of the opponent

(Your enemies and those who hate You),

but nevertheless,

since the lower is not commensurate even relative to this revelation that has a grasp of place relative to it,

therefore,

even through this revelation the force of the lower is nullified,

and its opposition

(Your enemies and those who hate You)

is in a manner of "they will be scattered and they will flee."

However, in the refinement that is in a manner of rest,

this that the upper

(the refiner)

is in its place and does not descend to the place of the lower is because the lower does not occupy a place relative to it – through the revelation of this light,

the nullification of the lower is a complete nullification.

And it may be said with greater depth,

that even when the refinement is in a manner that the refiner is in its place, but it is on such a level that the one being refined has a grasp of place relative to it,

the nullification of the opponent is not a complete nullification.

And based on this, there is additional explanation in this that is implied in the maamar, that this that Shlomo was a man of rest is because in his days the moon stood in its fullness,

wealth that is above the filling of lack,

for the true concept of rest

[and peace]56

is when the opponent is nullified completely,

and in order for the opponent to be nullified completely it is through the drawing down of the concept of wealth,

Ein Sof that is above connection to worlds,

Atik.

For in light that is related to worlds,

including even the surrounding light,

Kesser,

since this light gives place to worlds,

world (olam) from the term concealment and hiding57

– the nullification of the opponents in the world through the revelation of this light is not a complete nullification.

And this that Shlomo was a man of rest and there was peace in his days is because in his days there was the drawing down of the aspect of Atik,

wealth.

10)

And 4)

And the maamar continues,

that the concept of chesed which is above even wealth

[therefore acts of kindness are also for the wealthy],

is the revelation of the future that is more elevated even than the revelation that was in the days of Shlomo.

For the drawing down in the days of Shlomo was from the aspect of Atik

(as above),

and in the future the drawing down will be from the aspect of the innerness of Atik,

namely the Ein Sof that is in Arich Anpin,

which is the essential concept of Atik.

And to note from what is said in the Zohar

(in Idra Zuta58)

"This Atika is found in three heads,"

and the Ari z"l explained

(in the explanation of Idra Zuta59),

that the essence of Atika is the Ein Sof,

and because of its concealment in the three heads, the three heads are also called by the name Atik.

And based on this, the essence of Atika is the Ein Sof that is in all three heads.

But in this maamar it explains that the essential concept of Atik is the Ein Sof that is in Arich Anpin.

And this may be explained based on what is said in the maamar

(in the continuation of the topic)

regarding the matter of what the Ari z"l said

(in the explanation of Idra Zuta there)

"He is found and concealed and revealed in three heads,"

that the three expressions "found and concealed and revealed" are like the three concepts of "Atah Hu V'Hayah."

"Found" is like "Atah,"

Essence,

"concealed and revealed" are like "Hu" and "V'Hayah,"

two levels in light.

And the explanation of "found" is that He is found as He is in His Essence.

And based on this, it may be explained what is said in the maamar that the essential concept of Atik is the Ein Sof that is in Arich Anpin.

And to add,

that according to the explanation in the maamar of the concept of "found"

(that Ein Sof is found in Arich Anpin)

is that He is found in Arich Anpin as He is in His Essence,

it may be explained that in the days of Shlomo there was true wealth,

even though there was not then the revelation of the future,

for the innovation that will be in the future is that then there will be the revelation of the Essence that is above the aspect of revelations,

and the concept of revelations was in the days of Shlomo in perfection.

10)

A)

And it is explained in the maamar,

that through that in the future to come the drawing down will be from the innerness of Atik

(the Ein Sof that is in Arich Anpin)

which is above the drawing down that was in the days of Shlomo,

through this the revelation will be drawn down lower.

And as it is brought in Etz Chaim60,

that in the ascent of Malchus there are seven levels.

In the days of Shlomo there was the sixth level and in the future there will be the seventh level.

And among the differences between them is,

that in the sixth level,

the revelation in Malchus is only in the nine Sefiros within it and up to the aspect of Yesod within it

(and the revelation in Malchus of Malchus61

was through its being included in its Yesod),

and in the seventh level,

the revelation is also in Malchus of Malchus

(as it is in its place).

And he continues in the maamar,

that the difference between the two ascents of Malchus

(the sixth ascent in the days of Shlomo and the seventh ascent that will be in the future)

is also regarding the sparks that fell below.

And the concept is,

that Yesod of Nukva is the connection of the recipient

(Malchus)

with the influencer

(Zeir Anpin),

and Malchus of Malchus is

(generally speaking)

the power of the actor within the acted-upon.

Therefore,

in the days of Shlomo when the revelation in Malchus was only at the level of Malchus as it relates to Zeir Anpin,

the elevation of the sparks that fell below was only of those sparks that are capable of feeling G-dly light62.

And in the future when the revelation will also be at the level of Malchus as it is in Beriah, Yetzirah, and Asiyah, even to the power of the actor within the acted-upon,

even the sparks that have distanced themselves from Malchus, which therefore are not capable

(from their own perspective)

of feeling G-dly light,

and even the sparks that have distanced themselves so much that they themselves have become like evil,

they too will be elevated and included in holiness.

And moreover,

that even the physical itself

(not only the spark within it)

will be in ultimate unity with G-dliness.

And that the physical will then be in ultimate unity is not only because then the G-dly power within it that brings it into existence from nothing will be revealed,

the revelation of the power of the actor within the acted-upon,

but rather that even the acted-upon itself will be in ultimate unity.

And the reason for all this is

(as brought above from the maamar),

because then there will be the drawing down of the innerness of Atik

(the Ein Sof that is in Arich Anpin),

and therefore there will then be revelation even in Malchus of Malchus,

and moreover – even below in this physical world,

in the holy sparks within physical things

(even in the sparks that have distanced themselves),

and even in the physical things themselves.

And it can be said,

that the reason for this, that through the drawing down of the innerness of Atik

(the Ein Sof that is in Arich Anpin)

there will be a revelation of G-dliness in every place,

is,

because the innerness of Atik is

(in general)

the Essence of the Ein Sof,

for regarding the Essence of the Ein Sof there is no existence separate from Him,

and on the contrary,

the true reality of His existence is the existence of all existences63,

and therefore through the revelation of the innerness of Atik,

it will be felt in every thing that its existence is G-dliness.

And based on this it can be said that the elevation in the world that will come through the drawing down of the innerness of Atik relative to the state of the world in the days of Shlomo is also regarding those things in which there was already a revelation of G-dliness in the days of Shlomo.

For the revelation that was in the days of Shlomo

(when the revelation then was from the externality of Atik)

was like an additional thing upon the things in which the revelation was drawn,

and the revelation that will be in the future in every thing is that their very existence will be revealed.

10)

B)

And this is "and Your chassidim will bless You,"

that the drawing down into Malchus

("yevarchu chah")

that is drawn down through Your chassidim is in a manner of Chesed,

an overflowing of good.

For in addition to that they draw down into Malchus the lights that had departed from it, through which its lack is filled,

they draw down into it the matter of wealth that is above filling a lack,

Atik,

and moreover,

that they draw down into it also the revelation that is above the aspect of wealth,

the innerness of Atik.

And it is explained in the maamar,

that this, that this drawing down is drawn down through Your chassidim

(specifically)

is due to two matters.

Due to their self-nullification.

As the statement of the Zohar

(brought above in section 5)

"Who is a chassid who acts piously with his Master,"

that his service is not for himself in order that he should be attached to G-dliness but rather for the sake of the Above,

as explained in Tanya64.

And through that their service is in self-nullification

(above existence),

therefore the drawing down that is drawn through their service is from the aspect of the Essence that is above diffusion

(existence),

Atik,

and moreover – the innerness of Atik.

[And this is "Who is a chassid who acts piously with his Master" and it is explained in Tikkunei Zohar "with His nest."

For from the explanations regarding the connection of these two matters is,

that through his acting piously with his Master,

that his service is not for himself but for the sake of the Above,

therefore he has the power to act piously with His nest,

that the drawing down into Malchus

(His nest)

will be

(not only in a manner of tzedakah,

filling a lack,

but rather)

in a manner of Chesed – wealth and above wealth].

And another matter regarding the connection of the drawing down of the innerness of Atik to Your chassidim,

that the matter of Chassidus is that natural powers become G-dly powers65,

and the innovation in the world that will be in the future through the drawing down of the innerness of Atik is "then I will transform the peoples to a pure language"66

[that the refinement in the days of Shlomo was through that the light from above drew to itself the sparks within the nations

(as above),

and in the future they themselves will be transformed into holiness],

in the manner that natural powers are transformed and become G-dly powers.

And superficially it seems,

that the drawing down of the innermost aspect of Atik is through the self-nullification of Your chassidim,

and that this—that through the drawing down of the innermost aspect of Atik there will be "I will turn [the peoples to a pure language]"—is through the natural powers of the chassidim becoming G-dly powers.

And it needs to be understood,

for superficially,

this—that through the drawing down of the revelation of the innermost aspect of Atik there will be "I will turn [the peoples to a pure language]"—

is not an additional matter beyond the revelation, but is included in the revelation itself,

for since the true essence of His existence, blessed be He, is the existence of all existing things, therefore through the revelation of the innermost aspect of Atik it will be felt in every thing that its existence is G-dliness

(as above in section 11),

and since through the self-nullification of Your chassidim the revelation is drawn down,

why is the transformation of their natural powers also needed?

And it can be said,

that the transformation of the natural powers is also for the sake of drawing down the innermost aspect of Atik.

And the explanation is,

that since the true essence of His existence, blessed be He, is itself the true existence of all existing things,

therefore,

when there is an existence

(in the person)

that is not G-dliness,

it is a contradiction to the revelation of the drawing down of the Awtsmoos

(innermost aspect of Atik),

and through his natural powers becoming G-dly powers

(for it can be said,

that this is brought about through it being felt in him

(at least in a concealed way)

that the true essence of His existence, blessed be He, is itself his existence)

it is the drawing down of the revelation of the innermost aspect of Atik.

And based on this, we can explain the emphasis of the verse "and Your chassidim will bless You,"

that the drawing down through Your chassidim is not in the manner of prayer but in the manner of blessing,

for in prayer, which is a person's request that they bestow upon him from above,

it is felt that the person praying is not G-dliness,

but in blessing, which is in the manner of command,

his power to command is the G-dliness within him.

And it can be said,

that this is why the descent of rain that was drawn down by Rashbi was not through a command but through the utterance of Torah,

for the matter of command applies specifically when the one being commanded is a separate existence from the commander,

from which it is understood,

that the revealed actions performed through the command of the tzaddikim

(like Rebbe Pinchas ben Yair who commanded the river to split its waters),

that although the will of the tzaddikim is the will of the Holy One, blessed be He, nevertheless they needed to command that it be according to their will,

this is because the world

(in its feeling)

is an existence unto itself.

And based on this it can be said,

that through Rashbi saying a discourse in the innermost aspect of Torah,

the revelation of the Awtsmoos was drawn down,

that the true essence of His existence, blessed be He, is the existence of all existing things,

and therefore through the utterance of the discourse the rain descended by itself,

without a command.

And similarly regarding the drawing down through the blessing of "Your chassidim will bless You,"

they do not need to command that the drawing down occur

(as above in section 4),

for the blessing of "Your chassidim will bless You"

("they will bless You")

is the drawing down of the innermost aspect of Atik into Malchus,

and at this level, command does not apply.

10)

3)

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

specifically "in peace,"

meaning that the redemption is in perfect peace and completeness,

so that no opposing element remains at all.

Not like it was at the journeying of the Ark of Moshe, about which it is said "Arise, Hashem, and let Your enemies be scattered, and let those who hate You flee from before You,"

where the refinement was in a manner of war, and therefore the existence of enemies and haters remained, except that they were in a state of being scattered and fleeing,

and also not like it was in the days of Shlomo,

for although the refinement was in a manner of automatic occurrence,

nevertheless only those sparks that had some aspect of light were refined,

for if even the sparks that became darkened could be included in holiness,

and moreover,

that even the created being,

the affected thing itself

(not just the power of the actor within it)

will be in perfect unity,

as it will be in the future.

And this is what is written "for many are with me,"

that even the aspect of "many,"

those who are in the category of the public domain,

as our Rabbis, of blessed memory, said

on the verse

"Let us make man" in the plural,

it is written "and whoever wishes to err may err,"

"were with me,"

that they are unified in perfect unity.

And this is that "for many are with me" is a reason given for "He redeemed in peace,"

that the redemption in peace is specifically through this, that even the aspect of "many,"

not only the sparks of holiness, but even those who are in the category of "many,"

were with me.

And in the manner of our Rabbis, of blessed memory,

that even the men of Avshalom prayed for Dovid.

Now, this redemption is through the service of engaging in Torah study,

acts of kindness, and communal prayer.

For the matter of engaging in Torah is the innermost aspect of Torah,

which is the aspect of the Tree of Life

(not like the revealed part of Torah that is clothed in the Tree of Knowledge of Good and Evil),

meaning that the clarification achieved through the innermost aspect of Torah is not in a manner of war at all

(nor even like the king's going out and traveling to the place of the enemy),

therefore,

through this the redemption is accomplished in peace,

so that the existence of the enemy is nullified.

And so it is with acts of kindness,

for acts of kindness draw from the innermost aspect of the Keter down to the aspect of Malchus of Malchus,

as mentioned above.

And so too with communal prayer,

for communal prayer is like the prayer of the Ten Days of Repentance,

and as our sages, of blessed memory, said

on the verse,

"Seek Hashem when He is found,"

here for an individual, here for the community,

and communal prayer is the drawing down of the innermost aspect of the Keter.

And based on this, the connection of "He redeemed in peace" to the redemption of our Rebbe, the Alter Rebbe, whose essence is the spreading of the wellsprings outward, will be understood.

For the matter of the spreading of the wellsprings outward is that even to the aspect of Malchus of Malchus, as it is in the aspect of "outward," the wellsprings are drawn there,

not only the living waters drawn from the wellsprings, but the wellsprings themselves,

the drawing down of the innermost aspect of the Keter

(wellsprings)

to the aspect of Malchus of Malchus, etc.

(outward).

And this is that through the spreading of the wellsprings outward, "Ati Mar, the King Moshiach," will come

(as in the well-known holy letter of the Baal Shem Tov, of blessed memory),

for the spreading of the wellsprings outward is the matter of drawing down the innermost aspect of the Keter to the aspect of Malchus of Malchus,

as mentioned above.

And it is like one who engages in Torah, acts of kindness, and prays with the community, through which "He redeemed me and my sons from among the nations,"

at which time "the spirit of impurity I will remove from the earth,"

and "Hashem will be King over all the earth; on that day Hashem will be One and His Name One."