English translation — מאמר פדה בשלום תשל"א

B"S.

19 Kislev,

5731*

(Unedited draft)

"He redeemed my soul in peace from the battle that was against me, for many were with me"1,

and it is known what was written2

by the Alter Rebbe to the gaon and chassid R. Levi Yitzchak of Berditchev3,

"When I read... 'He redeemed my soul in peace'... I emerged in peace from Havayah of peace."

And from this it is understood that the matter of peace in the redemption is a primary matter,

therefore he emphasizes this matter

(three times4)

in his letter: "redeemed in peace,"

"I emerged in peace,"

"from Havayah of peace."

And so it is also understood from the Igeres HaKodesh in Tanya, end of section 2, which was written after his return from Petersburg

(to all Anash)

whose conclusion and seal is that there should be peace etc.,

the conduct in a manner that "Hashem will place in the heart of their brothers, as water reflects a face etc."

And it is also evident from this that in many Chassidic discourses on this verse5,

and especially in the discourses of 19 Kislev,

it is explained that the matter and novelty of this redemption is that the redemption is in peace.

And it needs to be understood,

for seemingly the main thing is the essence of the matter of redemption

(whether regarding Dovid, the sweet singer of Israel

(and also regarding Dovid, King Moshiach6),

and whether regarding the Alter Rebbe, the master of joy and redemption,

the main matter is that he went from imprisonment to freedom),

and what is the emphasis specifically of "in peace"?

And furthermore, it needs to be understood,

the continuation of "He redeemed my soul in peace" is as stated in the verse "from the battle that was against me, for many were with me,"

and since the redemption is "from the battle," meaning war,

and also that there are many

(except that on the contrary, "the many were with me" – as stated in the Yerushalmi7),

it is understood that the redemption in itself would have had to be in a manner of war.

And if so, it needs to be understood what is the necessity that the redemption specifically be in peace.

And the point of the matter,

is explained in the discourse "Padeh BeShalom" of the Mitteler Rebbe,

the successor of the master of joy and redemption

(in Shaarei Teshuvah – Shaar HaTefillah),

that when the service is from the aspect of Yechidah,

then the redemption is in peace.

2)

And this will be understood by prefacing the discourse of the master of joy and redemption,

the discourse "L'havin"

the matter of what is said in the Etz Chaim at its beginning, that the aspect of

the Nekudim are ten lights in ten vessels,

and the aspect of the Akudim [is that] all

(ten)

the lights are bound in one vessel,

and he explains,

that to understand this, one must first preface to understand how the matter of ten Sefiros,

Chochmah and Binah etc., can apply Above in Ein Sof,

for the name Chochmah and Binah etc. indicates that it is an aspect of the existence of some thing in some essence,

whereas Ein Sof is a simple light,

to the extent that even the world of Atzilus is in the aspect of Bli Mah.

And similarly regarding the aspect of Kesser, which is called Ratzon,

which is above the ten Sefiros,

and like in the powers of the soul,

that the power of will is above all the internal powers,

to the extent that it is explained in many places

that will is not a separate entity from the soul like Chochmah and what is below it,

for the entire matter of will is that it effects a matter of change,

as they say "Yehi Ratzon",

which means a new will,

that is, that it changes from how it was beforehand,

and it follows,

that there is a change between before He wills,

at the time He wills,

and after He wills,

and it is impossible to say in any way that an aspect of change exists Above,

for it is said of Him,

"I, Hashem, have not changed."

And the point of the explanation of this is the distinction between lights and vessels,

that from the perspective of the vessels there is the matter of the ten Sefiros,

to the extent that they are called by the names Chochmah and Binah etc.,

and likewise the matter of will which is above that,

but from the perspective of the lights it is in a manner of simplicity, of the simple unity that is above all these matters,

and about this it is said, "I, Hashem, have not changed."

3)

And it will be understood from what is seen in man below,

"From my flesh I shall perceive G-d",

that there is a distinction between concealment and revelation.

For behold,

all the matters that exist in man in revelation,

the possibility of their revelation is because they exist beforehand in concealment in his soul.

And like Chochmah, which is the first of the internal powers,

behold, its revelation in man is by virtue of it existing beforehand in the essence of his soul,

except that in the essence of his soul it is not in a manner of revealed Chochmah that can be grasped in the vessel of understanding and comprehension of Binah,

rather there it is only a hylic potential,

from which the matter of Chochmah and intellect can later come.

And even as it later comes to revelation,

behold, it is in a manner that first the power of the intellect is drawn,

in which the matter of comprehension and grasp through the vessel of Binah does not yet apply,

as it is the power of the intellect over all types of intellect and Chochmah,

and afterwards from the power of the intellect there is also drawn a matter of revealed Chochmah,

a specific Chochmah,

which can then come into the palace of Binah,

"a point in the palace".

And behold,

as the powers are in the essence of the soul, then it is not possible to distinguish between one power and another,

for the soul is simple,

and likewise the matter of changes does not apply there,

as they are there in simplicity,

and they are only a source from which can later be drawn

(regarding the matter of intellect)

the power of the intellect and afterwards intellect and revealed Chochmah,

and therefore it is called by the name Chochmah,

because it is a source for Chochmah,

but the entire matter of Chochmah and intellect exists there in a manner of concealment,

and it is also called by the name "light".

However,

when it is later drawn in revelation,

behold, this is through the matter of vessels,

and from the perspective of the matter of vessels, a matter of change occurs,

that there is one in whom the power of the intellect etc. influences many matters of Chochmah, in multiplicity both in quantity and in quality,

and there is one in whom the revelation does not come in such multiplicity nor in these wisdoms,

with many differences between one and another.

And all the more so when it is drawn into revealed Chochmah,

then there is a greater difference between one and another,

to the extent that even in this same person there are changes from time to time,

and this is,

that in addition to the general change that "with many years they make wisdom known",

there is also a change from time to time in this same year and in this same day,

whether his intellect is in clarity and purity and brightness,

or not,

that these changes can occur in one day,

from one time in the day to a second time in the day.

And all this is from the perspective of the matter of vessels,

for since there is a difference between the vessels

(the vessel of the brain and likewise the vessels of the other powers)

of this person and the vessels of another person,

behold, this also affects the revelation,

that is,

as the light of intellect is drawn and revealed from the essence of the soul into the power of the intellect and afterwards into greater revelation in revealed intellect,

then changes occur in it.

And he continues to explain

that the change that occurs in the revelation of the powers is only from the perspective of the vessels,

and the proof of this is from what is seen in the matter of gilgulim,

that the soul of a person of intellect,

the aspect of the speaker,

is reincarnated in an animal or even in a silent [inanimate] object,

that is,

that the essence of the soul with all its powers is reincarnated and exists there,

and nevertheless,

no change occurs in the living [animal] and all the more so in the silent [inanimate] object that there should be in them the matter of intellect that belongs to the species of the speaker.

And the explanation of this,

since there is no vessel there suitable to receive the light of intellect,

therefore the light remains in concealment,

and this is,

that even though it exists there,

nevertheless,

it remains in that same manner as it exists in the essence of the soul,

and it does not come into revelation.

And behold,

the above matter is as the light is in such concealment that it does not effect anything.

And there is another example of this,

from writing a matter of intellect by means of the fingers of the hand.

For behold,

even though the vessel for intellect is the brain in the head,

behold, we see that when a person writes a matter of intellect with his hand,

the movement of the fingers must be in a specific manner so that a matter of wisdom and intellect will be revealed in the writing,

and not a matter that has no wisdom or intellect or an opposite matter.

And it follows,

that even though the hand and fingers are not vessels at all for the power of intellect,

and the proof,

that as soon as he stops writing, no matter of intellect is discernible in the fingers of the hand,

and nothing remains in them except the power of movement alone,

nevertheless,

at the time of writing we see how the matter of intellect is drawn through the fingers of the hand.

And as it is brought in several discourses

an example of this even in habit,

as is seen in the matter of dancing in a way that the movement of the legs is directed to the melodies of the tune,

that he can direct the beat

(as the language in the discourse),

that this matter is drawn from the intellect in the head.

And nevertheless, this is not in a way that the hand or legs are vessels for the intellect,

for this matter applies only to the vessel of the brain,

in which the intellect resides,

but in the other limbs of the body, the intellect exists in concealment,

by means of the nerves of the brain that spread throughout all the limbs of the body,

and through them the concealment of the intellect can effect also in the hand or leg that the writing will be in a way that the intellectual matter is revealed in the letters of the writing,

and likewise regarding the dancing with the leg.

And just as it is in the faculties of man,

so too above there is the concept of concealment and revelation,

which is the matter of lights and vessels,

and the distinction is,

that from the aspect of concealment

(the concept of the light),

it is in the manner of "I, Havayah, have not changed,"

but as it is drawn forth afterward in revelation,

then there exist the names of the Ten Sefiros,

ten and not nine, ten and not eleven,

even to the point that the concept of change can exist,

all of which is from the aspect of revelation,

in which the concept of the vessel operates.

D)

And the maamar continues,

that based on this it will also be understood how the intellect of man is drawn from above him.

And as an introduction, that the concept of the revelation of intellect is through the letters,

as is known,

that letters are from the term "ata boker" (the morning has come),

for through them the morning of the light of intellect is drawn and revealed.

For behold,

in order that the light of intellect come into revelation even to oneself,

that is,

that the intellect as it is in the essence of the soul,

be drawn from it the power of the intellective faculty,

and from it be drawn afterward the revealed intellect and wisdom,

then there must be the concept of letters in the intellect,

the letters of thought.

And in order that it be drawn and revealed also to another,

this must come also in the letters of speech,

or lower still in the letters of writing.

And as we see with a teacher and student,

that the teacher speaks a matter of intellect in the letters of speech or writes it in the letters of writing,

and the student hears the letters of speech or learns from the writing,

and that is,

that the drawing of intellect from the teacher to the student is specifically through the letters,

for through them the intellect is drawn in revelation,

so that then it can be called by the name Chochmah, Binah, and Daas,

a specific Chochmah,

and then change applies to it,

smallness and greatness, etc.

And afterward, when the student learns the matter from the letters in which the intellect was revealed to him,

then he arrives at the understanding of the intellect in a manner that he no longer needs the letters,

and that is,

that he arrives at the intellect as it is above letters,

where the letters are nullified relative to the light of the intellect,

to the point that this has an effect also in the aspect that is above the internal and revealed powers in man.

And behold,

just as the revelation of man's intellect is through the letters,

so too regarding the drawing of man's intellect that has descended from the power of Chochmah in the Ten Sefiros of Asiyah,

this matter is accomplished through the letters, which are the vessels in the Ten Sefiros of Asiyah.

And likewise regarding the Ten Sefiros of Asiyah, which are drawn from the Ten Sefiros of Yetzirah,

and the Ten Sefiros of Yetzirah from the Ten Sefiros of Beriyah,

and the Ten Sefiros of Beriyah from the Ten Sefiros of Atzilus,

that also in them there is the concept of lights and vessels,

that through this they receive from the letters and vessels that are above them

(as will be explained below)

the concept of lights is made in them, and afterward also the concept of vessels.

And then the concept of Ten Sefiros applies,

ten and not nine, etc.,

and also the concept of the essence of Chochmah and Binah, etc.,

and also the concept of will, which has in it the concept of change,

that a new will be drawn, etc.

[As it is in man,

that only when the faculties are in revelation

(after they are drawn from the essence of the soul, where all matters exist in a manner that they are not revealed),

then they have length, breadth, and depth,

to the point that they divide into the number ten,

as explained in the Pardes at its beginning,

that all matters of the world are in the number ten].

But in the world of Atzilus, they are in the manner of a point,

this being the general concept of the World of Points (Olam HaNekudim),

which are ten lights in ten vessels,

but they are in the form of a point,

and as mentioned above, that this concept is drawn from above it,

in the manner of the drawing of man's intellect from the Ten Sefiros of Asiyah,

Asiyah from Yetzirah,

Yetzirah from Beriyah, and Beriyah from Atzilus.

E)

However, all that was said above is regarding concealment and revelation,

that is,

that the matters which are initially in concealment,

with all their superiority and virtues,

are drawn and come into revelation.

But still it must be understood,

how can the creation of a bounded entity come from the light of Ein Sof, which is unbounded?

And regarding this, the maamar continues,

that this matter cannot be in a manner of a chain of descent from concealment to revelation,

not even through a chain of descent of many levels,

but rather,

as it is stated in Etz Chayim at its beginning, that there had to be the concept of the Tzimtzum called the "empty space" (makom panui),

which removed His light to the side,

and this is the concept of the first Tzimtzum, which is in the manner of complete removal,

and afterward a single line (kav) was drawn,

and through this the concept of boundary can exist,

and that is,

that even though prior to this there were infinite Sefiros,

or completely above the category of Sefiros,

nevertheless, through the Tzimtzum, a source for the concept of boundary was at least made,

and as explained in several discourses,

that even the world of Atzilus itself is a matter of the unbounded,

except that in it was made the concept that outside of Atzilus is the matter of boundary.

Now, since this matter is accomplished through the tzimtzum in a manner of complete removal of the light,

it is understood,

that when a matter of revelation occurs,

it is impossible for a full order of progression to be revealed immediately,

but rather in a manner that only a single point is revealed,

and this is that after the tzimtzum there is first the matter of the world of Akudim,

in which all the lights are bound together in one vessel,

and only afterwards does the matter of the world of Nekudim occur,

in which there are ten points in ten vessels.

And this will be understood by way of an analogy from the soul of man28

(as above, "from my flesh I shall see G-d"),

that there are the five names by which it is called, up to the level of Yechidah29,

which is called by the name Yechidah because it is in the state of simple unity,

therefore it receives from the level of Yachid30,

a spark of the Creator31.

And in the level of Yechidah, it is not applicable to say that there are ten matters in it

(even if we say that they are not in a manner of revealed wisdom etc.,

but only a source for wisdom and a source for understanding and similarly in all ten faculties),

because this is the opposite of the essence of Yechidah,

rather there is only one light there,

one point.

And the analogy from this will be understood above,

that the first revelation after the tzimtzum is in a manner of one point,

and from this is later made the matter of ten points,

but as they are bound in one vessel.

But at first glance it is not understood how the term "vessel" is applicable at all

(even one vessel),

since this is already a matter of revelation etc.,

and this is immediately after the tzimtzum,

even before the world of Nekudim,

and if so,

there should not be a matter of vessel at all.

And the explanation of this is,

that the matter of "one vessel" is not as it is in the world of Nekudim,

ten points in ten vessels,

where the matter of the vessels is in a manner of a source for the existence of the vessel below,

but rather the matter of "one vessel" is only a potentiality that from this there can later be a source for a source for the matter of lights and vessels,

and what it is called by the name "vessel" is only because there is no other term or description for it besides "vessel",

named so because ultimately a source for vessels will be drawn from it, which will first be in concealment and later drawn forth in revelation.

Nevertheless,

this is not in a manner that it is entirely unrelated to the matter of revelation,

for on the contrary,

in the one vessel there are ten points,

and furthermore,

as is explained elsewhere32

at length, that the first point after the tzimtzum includes the entire order of progression,

and therefore it is called by the name Akudim,

because it binds together the entire order of progression.

And this too will be understood according to the analogy from the level of Yechidah in the soul of man,

that when the level of Yechidah is in revelation,

such as at the wedding of his only son and the like33,

then all his powers are suddenly revealed at once,

meaning that this is not in a way of an order of progression,

that first one matter is revealed and then another matter is revealed,

wisdom and then understanding,

and all ten faculties that progress one from the other,

but rather all the powers are revealed at once,

namely,

revelation of intellect,

and performance of kindness in abundance,

melody in abundance,

and speech and dancing in abundance,

this is because the level of Yechidah is in revelation,

and therefore all the powers emerge and are revealed as they are in concealment in the level of Yechidah,

where they are not in a manner of ten vessels,

but rather in one vessel,

and therefore they are all revealed at once.

And this is,

that when the drawing down is from the essence of the soul,

above even the level of the light as it is in concealment,

it is drawn down in revelation all the way below,

even to the dancing of the foot.

And so it is, as it were, above in the level of the Supernal Man and higher,

that the first point after the tzimtzum includes and encompasses the entire order of progression all the way below etc.

And based on this, the error of those who erred in their imagination and questioned how it is possible for there to be a matter of particular providence over every detail of created beings, down to this physical world of action, is understood,

for seemingly it is incomparably beyond measure that there should be particular providence over every single detail.

But the matter is,

that the root of this error is from the aspect of division into separate vessels,

even as it is in the world of Nekudim,

and certainly as it is drawn down below that in the worlds of Beriah, Yetzirah, and Asiyah.

But from the perspective that all matters are included in one vessel,

where they are all equal,

and are not in a manner of existence at all,

but only a source for a source of a source etc.,

then even the revelation is in a manner that all the details are revealed equally,

and therefore there can be particular providence over every single detail.

6)

And the maamar continues

to explain this matter with additional clarification

(that from the level of the Akudim, where all matters exist in concealment,

like the level of Yechidah,

all matters are drawn forth and come into revelation,

in a manner that there is a distinction between the world of Atzilus and the worlds below it down to the world of Asiyah),

which will be understood from what we find in the world

(as above, "from my flesh I shall perceive G-d")

that there are four levels of domem, tzomeach, chai, and medaber,

each of which includes the other,

namely,

that the medaber (speaker) also includes the three levels of chai, tzomeach, and domem,

and from this it is understood that the chai (living being) also includes not only the levels of tzomeach and domem,

but also the level of medaber,

to the extent that there can be blood and flesh from the flesh of the medaber,

in which case what was initially concealed becomes revealed.

And that each of them is called by its own name,

this is according to the revelation,

that in this created being the level of medaber is revealed,

and in that created being the level of chai is revealed,

and likewise with tzomeach and domem,

but from the perspective of concealment,

just as in the level of medaber are included chai, tzomeach, and domem,

so too is it in the other categories,

that even in the category of domem are included tzomeach, chai, and medaber.

That is,

the difference is only in the revelation within them,

and not in their concealment.

And likewise is it in the worlds of Atzilus, Beriah, Yetzirah, and Asiyah, which correspond to domem, tzomeach, chai, and medaber,

that the division between them is only from the aspect of revelation,

but as they are included in the ultimate concealment in the level of the Akudim,

they are absolutely equal.

And from this level, revelation can occur simultaneously and equally in the world of Atzilus and in the world of Asiyah,

like the revelation of the level of Yechidah in the soul in a multiplicity of intellect and in a dance of the foot simultaneously,

and therefore the matter of Divine Providence over every single detail can exist,

because it is drawn from the world of the Akudim and above.

And from this it is understood,

that this that the level of Yechidah and likewise the world of the Akudim are a matter of makif (encompassing),

does not mean that it encompasses and surrounds from the outside,

for on the contrary,

from this is drawn the matter of particular Divine Providence over every single detail,

and as explained in Tanya

that the matter of particular Divine Providence is connected with the vitality and coming-into-being of the created being,

"And You give life to them all,"

do not read "give life" but rather "bring into being,"

which is the true essence of His matter, that He is found within it and within its innermost core,

except that He is found within it in concealment.

7)

And the maamar concludes

with a good matter,

that this is the matter of the blessings that we say "Blessed are You,"

in the second person,

and even infants and women say this.

For at first glance,

since this saying is directed to Atik Yomin (the Ancient One)

(as explained in the Zohar)

and even to His very Essence,

the true reality,

of Whom alone can the term "You" be used,

if so,

how is it possible to say of Him "Blessed," which is a term of drawing down,

to the extent that even an infant says this?

But the matter is,

that this is because from the perspective of the level of Yechidah,

and likewise the level of Yechidah above in the world of the Nekudim and above that,

all matters exist equally,

and on the contrary,

"The high and lofty One

(with whom)

I dwell, with the contrite and lowly of spirit"

(specifically).

That is,

that although at first glance there is no difference,

nevertheless,

when there is a matter of yesh (somethingness) and existence,

it conceals, to the point that it even hides, G-d forbid,

unlike one who is contrite and lowly of spirit,

where there is nothing that conceals,

then "the high and lofty One dwells" in revelation.

8)

And according to this, what is said in the maamar beginning "Padeh BeShalom" mentioned above will be understood, that from the aspect of the service of Yechidah, the redemption is in peace,

for since from the perspective of the Essence of the Ein Sof,

and likewise from the perspective of the level of Yechidah in the soul,

all matters are equal,

therefore, even when there is a level of multiplicity,

to the greatest multiplicity,

from which a matter of strife and war arises,

for the matter of multiplicity is that there exist not only things separate from each other but also things that contradict each other,

nevertheless, from the aspect of the service of the level of Yechidah,

which is the service of "with all your might,"

and as explained in the aforementioned maamar "Padeh BeShalom," that the level of "with all your might" is the matter of self-sacrifice of the soul itself, which is above the sacrifice of will,

which is from the level of Yechidah of the G-dly soul,

then it transforms the level of Yechidah of the animal soul,

so that all of its essence is nullified in the level of Yechidah of the G-dly soul,

and when its essence is transformed, then automatically it has no connection to matters that are the opposite, G-d forbid

(and as explained in the maamar there,

that when its essence is transformed, etc., then automatically the source of vitality of every alien will is also removed, etc.),

and then the matter of war cannot exist at all,

and the redemption is in peace.

And according to this, the connection of “He redeemed my soul in peace” etc. will also be understood

[that the emphasis here is that the redemption is specifically in peace]

to the redemption of Yud Tes Kislev

(the revelation of the teachings of Chassidus),

for it is explained in many places

that the essence of the teachings of Chassidus is the revelation of the inner dimension of the Torah,

the innermost aspect of wisdom, the innermost aspect of Abba

(which is the innermost aspect of Atik)

is the level of Yechidah,

and from the perspective of the level of Yechidah, even when there is a state of multiplicity,

the redemption is in peace

(and it can be said that this is even more than the concept of “He makes peace in His high places”

according to the explanation of the Maggid,

which is analogous to the utter nullification of the ministering angel when he comes before the king,

unlike here, where the wills are nullified from the outset),

that there is no need for war at all,

and on the contrary, the service is specifically through pleasant ways and ways of peace,

and through this it is brought about

(as he concludes in the aforementioned Igeres HaKodesh)

that it will be “as water reflects a face,”

that is, as the conclusion of the verse

“so is the heart of man to man,”

and the intention in this is also regarding the level of the Supernal Man,

that there will be the light

of the “face of the King of life,”

that from this there will be

(as our Rabbis, of blessed memory, expounded

on the verse “He redeemed my soul in peace”)

“He redeemed me and my sons from among the nations,”

and this is that very soon “with me is the man, King Moshiach,”

through the service

of “your springs will burst forth”

outwardly,

which primarily began

after the redemption of Yud Tes Kislev,

that out of rest and joy and a good heart, and in a manner of peace, the departure from exile will be in peace, in the true and complete redemption, very soon, from He Who is Peace.