English translation — מאמר ה' לי בעוזרי תשי"ז

B"S.

12 Tammuz 5717*

"G-d is my helper, and I will see [vengeance] upon my enemies,"

And the Rebbe, my father-in-law, the Baal HaSimchah VeHaGeulah, precisely analyzes in his maamar beginning with these words

(which he said on the first 12 Tammuz,

5687)2,

that the implication of the phrase "G-d is my helper" is that there are other helpers,

and the request is that also the Holy One, blessed be He, should be among the helpers.

And this is not understood3,

for all of Israel believe with simple faith that He, blessed be He, alone is the Helper and Savior for a person in all his affairs,

so how can he say "G-d is my helper,"

since the implication of the phrase is that there are other helpers,

who are the true helpers,

and the Holy One, blessed be He, joins with them.

And also, one must understand what is the request "and I will see [vengeance] upon my enemies"

(that he will see vengeance upon his enemies),

for ostensibly, he should have requested that the enemies and haters become lovers.

And although Dovid's hatred was only for the haters of G-d, as it is written4

"Do I not hate those who hate You, G-d, and with those who rise up against You do I quarrel,"

nevertheless,

it is written5

"Let sins cease, and not sinners"

[and this matter applies also to the haters of G-d,

and as we have seen in the conduct of our Nesi'im,

and especially in the Baal HaGeulah,

who drew close even those who are included in the category discussed in Tanya, chapter 32, at its end,

and returned them to the good6],

so he should have requested that they repent,

and what is the request "and I will see [vengeance] upon my enemies"?

B)

And to understand this, the maamar7 prefaces

what Dovid said8

"Your statutes were songs for me in the house of my sojourning,"

that at the time he was wandering and tossed about in sojourning

(meguray — from the word girus, sojourning9)

and full of fears

(meguray — from the word magor, terror10)

from his enemies and pursuers,

he was delighting and rejoicing in the words of Torah

(Your statutes),

which were pleasant and sweet to him like songs and melodies.

And one must understand,

there are many types of pleasures,

so why did Dovid specifically compare the pleasure he had in words of Torah to the pleasure of songs?

And also, one must understand,

there are three types of mitzvos,

mishpatim (ordinances), eidos (testimonies), and chukim (statutes)11,

mishpatim are the mitzvos that are obligatory also from the perspective of intellect

(like theft, robbery, fraud, honoring father and mother).

Eidos are the mitzvos that are a sign and remembrance

(like Shabbos, Pesach, Sukkah, and Tefillin),

for these mitzvos also have a place in the intellect.

For although the intellect, on its own

(without the Torah's command)

would not obligate them

[unlike the mitzvos of mishpatim, which even if the Torah had not been given, we would have learned modesty from a cat and theft from an ant12],

nevertheless,

after the Torah commanded them,

the intellect also agrees to this.

But not so chukim,

they are the mitzvos that are not according to reason,

but only "a statute I have decreed, a decree I have issued"13.

And one must understand what is written "Your statutes were songs for me,"

for it is simple that the pleasure and joy of King Dovid in the study of Torah was in all the laws of the Torah

(also in the laws of eidos and mishpatim),

so why does he say "Your statutes were songs for me,"

specifically "Your statutes"?

3)

And the explanation is,

that "zemirot" is also a matter of praise.

As it is brought in Tanya,

that what Dovid called words of Torah by the name "zemirot" is the matter of praise of the Torah.

For Dovid would praise the Torah in that the vitality of all worlds depends on one detail of the details of the Torah.

And the connection of this explanation to the simple explanation of "Your statutes were my songs" etc.,

is,

that through contemplation on the greatness and praise of the Torah, that all worlds are nullified in existence relative to one detail of the details of Torah,

through this he effected in himself that all worldly matters would not occupy a place for him,

and even when it was not good for him in physicality,

he would engage in Torah with great joy.

And in the maamar of the Baal HaGeulah

he explains yet another explanation of "Your statutes were my songs,"

"zemirot" is from the term cutting and severing,

like "to cut down tyrants."

For through the Torah study of King Dovid,

all his enemies and pursuers were nullified.

And as our sages, of blessed memory, said,

"Rise early and stay late over them in the study hall, and they will be consumed of their own accord."

And one can connect the two explanations,

that through engaging in Torah in the manner of "zemirot" as per the explanation in Tanya,

that it was felt by him that the vitality of all worlds depends on

(one detail of)

Torah,

through this it came about,

that that which is not in accord with Torah,

and all the more so that which opposes Torah,

will have no vitality,

"zemirot" from the term "to cut down tyrants."

And based on this, it will also be understood what is said, "Your statutes were my songs"

(specifically "Your statutes"),

for the two matters mentioned above in the "zemirot" of Torah

(praise of the Torah,

and cutting down tyrants),

they are,

primarily,

from the aspect of the matter of the statutes (chukim) in the Torah.

4)

And the explanation is,

that the two general divisions in the mitzvos,

mitzvos of testimonies and judgments that have a reason, and mitzvos of statutes that are above reason,

they are two general matters in divine service,

the service of reason and knowledge

(judgments)

and the service of acceptance of the yoke

(statutes),

which must be in every single mitzvah.

And the explanation is,

that in mitzvos there are two matters.

One,

that the mitzvos are His will, blessed be He,

a will that is above reason.

For this matter is in all mitzvos equally.

And two,

that after the will becomes clothed in wisdom

(of Torah),

behold, through this a reason is added to each mitzvah,

and also that through each mitzvah a particular light and revelation is drawn down.

For this is what [is meant by] the 248 commandments are the 248 limbs of the King,

for each limb is a vessel for a particular power.

And these reasons are from the aspect of the wisdom of Torah as it is above.

And from this were drawn down

(through the multiplicity of descent)

the reasons for the mitzvos that are in the revealed part of Torah

(the reasons of testimonies and judgments as they are simply).

And this is what [is meant] that in the fulfillment of mitzvos there must be two intentions,

a general intention and a particular intention,

that from the aspect of the will

(which is above reason)

there must be the general intention

(acceptance of the yoke of the kingdom of Heaven)

to fulfill the will of G-d,

and from the aspect of the matter of the reasons of the mitzvos there must be the particular intention relevant to that mitzvah.

5)

And this is what [is meant] that the two matters of statutes and judgments are two general matters in every single mitzvah.

For even the mitzvos of testimonies and judgments that have a reason must be fulfilled

(primarily)

because they are the will of G-d,

like the statutes.

And likewise conversely,

that even in the mitzvos of statutes there is the reason and particular intention in them,

[namely] that through each mitzvah

(even the mitzvos of statutes)

a particular light and revelation is drawn down.

And furthermore,

that each of these two matters

(statutes and judgments)

is a general matter in the service of man,

not only in the fulfillment of mitzvos but also in the entire conduct of man.

For the matter of judgments is

(as explained in the maamar)

to judge every matter,

whether it is in accord with the intellect and wisdom of Torah,

and even when the matter in itself has no trace of prohibition,

one must weigh carefully whether it will not cause weakness in some mitzvah or custom of Israel,

in which case one must reject the matter entirely.

And the matter of statutes is the service of acceptance of the yoke of the kingdom of Heaven,

which must be not only at the time of fulfilling a mitzvah but throughout the entire day.

6)

And this is, "Your statutes were songs to me"

(specifically "Your statutes"),

for the intent of the verse regarding "Your statutes" is

(not [limited] to the category of chukim,

but rather)

to all the mitzvos,

for when their fulfillment

(and likewise their study)

is from the aspect of the command and decree of the Holy One, blessed be He,

(in the manner of "Your statutes,"

"A statute I have enacted, a decree I have decreed"),

then specifically, "songs were they to me."

And the explanation is,

that this [fact] that all worlds are nullified in existence relative to

(one detail of the details of)

Torah,

is primarily from the aspect that the root of Torah is in Kesser, which is above Chochmah,

[such that] from the perspective of this level,

the mitzvos, as well as all the details of the halachos within them,

are from the aspect that thus it arose in His will, blessed be He,

a will that is above reason.

For in the aspect of Torah as it is drawn down into Chochmah,

since the mitzvos and the details within them

(from the aspect of Chochmah)

are from the aspect of reason,

that in order that through tefillin the upper intellects be drawn into the worlds, they must be specifically in such a manner,

then necessarily there is some value and place-occupancy for the worlds,

for all the details of the halachos from this aspect are in order that influence be drawn into the worlds,

therefore it specifies, "Your statutes were songs to me"

(specifically)

"in the house of my sojourning,"

for when his engagement with Torah is in a manner that he knows and feels that all the details of Torah are from the aspect that thus it arose in His will, blessed be He,

("Your statutes"),

then he feels how all worlds are nullified in existence relative to one detail of the details of Torah,

and consequently,

the words of Torah that he studies are for him songs

(delight and pleasure)

even in the house of his sojourning,

for all the persecutions he suffers from his enemies do not occupy any place for him,

and furthermore,

that through this it is drawn likewise into the world,

that the enemies and persecutors are nullified,

"songs" from the term "to cut off the arrogant."

7)

And an explanation of the matter in greater depth,

will be understood by first prefacing the matter of eidus (testimony).

That this matter is also [present] in all the mitzvos

(even in the mitzvos of chukim and mishpatim),

in the manner explained above regarding mishpatim and chukim.

And the explanation is,

as the Baal HaGeulah explains in the maamar beginning "Vayakem"

"Eidus b'Yaakov v'Sorah sam b'Yisrael,"

that the reason the mitzvos

(even the mitzvos of mishpatim and chukim)

are called eidus is because they draw down and reveal the essential concealment of the Atzmus of Ein Sof,

which is above the concealment that pertains to revelation.

For just as the matter of testimony in its simple sense is specifically about something hidden,

for regarding something revealed, testimony does not apply,

since it is revealed,

and even regarding a matter destined to be revealed, testimony is not required,

so too is it in spirituality,

that the Or HaMemalei (the filling light) is a revealed thing that is grasped by the intellect,

as is known

regarding the matter of "And from my flesh"

"I shall perceive G-d,"

that just as it is clear to a person that there is a soul that enlivens his body,

for by feeling that his body is alive he knows clearly that this is not from the body itself, but that there is a soul that enlivens his body,

so too is it regarding the world,

that by seeing a living world they know with certainty

that there is a G-dly vitality that enlivens the world.

And the Or HaSovev (the encompassing light), which is above enclothing in the worlds, is a matter destined to be revealed

(a concealment that pertains to revelation).

And as explained in many places,

that through comprehension of the Or HaMemalei that is enclothed in the worlds,

which is merely a radiation

(as is proven from this very fact that it is in enclothing),

from this one comes to knowledge that there is a light that is hidden from the worlds,

which is the source from which the radiation in enclothing is drawn.

And it is analogous to how the intellect itself compels that there is something above intellect.

And the matter of eidus (testimony) is regarding the Atzmus of Ein Sof,

which is above even Sovev,

which is completely hidden,

and no knowledge or comprehension applies to it,

not even knowledge of negation.

And this is why all the mitzvos are called eidus,

because they draw down and reveal the Atzmus of Ein Sof, which is above even Sovev.

8)

And one must understand,

behold, that the mitzvos are eidus on the Atzmus of Ein Sof is because they are His will, blessed be He,

a will that is above reason,

and what is the difference between the matter of eidus and the matter of chukim?

And also one must understand the connection of the category of mitzvos that are called eidus because they are a sign and remembrance,

the matter of reason,

with the matter of eidus that is in all mitzvos generally,

that they testify about the Atzmus of Ein Sof because they are a will that is above reason.

And the explanation is,

that the matter of eidus in the mitzvos in the service of man is the service of ra'usa d'liba (the will of the heart),

for ra'usa d'liba is the desire for G-dliness that comes from the essence of the soul,

through which one grasps the Atzmus,

as the statement,

"No thought can grasp You at all"

("You" refers to the innerness and Atzmus of Ein Sof, which is above Sovev,

which is not grasped by any comprehension,

not even by the comprehension of negation)

"but He is grasped by the will of the heart."

And the service of chukim is the service of kabbalas ol (acceptance of the yoke).

For the difference between these two services is,

that in the service of ra'usa d'liba,

since he has a will,

even though the will is from the aspect of the connection of the essence of the soul with the Atzmus of Ein Sof,

nevertheless, it is still in the category of existence.

And even when his will is in a state of self-nullification,

that he does not want anything for himself and all his will is that there be a revelation of G-dliness in the world and that the purpose of the dwelling

for Him, blessed be He, in the lower realms be completed,

nevertheless,

the very matter of will is [still] existence.

And the true matter of self-nullification is in the service of kabbalas ol,

which is like a servant who has no will at all,

and everything he does is from the aspect of the yoke of the master that is upon him,

from which aspect he is compelled to fulfill the will of the master.

9)

Now, the difference between the service of testimonies and the service of statutes is analogous to the difference between them regarding the mitzvos themselves.

This will be understood based on the known principle

that the will for mitzvos as it is from the aspect of Atzmus is an essential will that is not for the sake of any purpose that is accomplished through the mitzvos,

and the purpose of mitzvos

(from the perspective of this will)

is the mitzvos themselves.

From this it is understood

that the fact that mitzvos draw down and reveal the Atzmus of Ein Sof in the world,

even though the drawing down is from the aspect that mitzvos are His will that is above reason,

nevertheless,

since this is a matter that is accomplished through the mitzvos,

it is analogous to a reason.

And the true essence of the matter of the essential will of His Atzmus is in the mitzvos themselves.

And this is why the service of testimonies is the service of ratzusa deliba (desire of the heart), and the service of statutes is the service of kabbalas ol (acceptance of the yoke),

for the matter of testimony in mitzvos,

since it is a drawing down and revelation,

the vessel for this is will,

for even the will that is from the aspect of the essence of the soul is a movement of drawing down and spreading forth

(existence),

and the vessel for the matter of statutes of mitzvos, which is the essential will itself that is above revelation, is the self-nullification of kabbalas ol,

a self-nullification from the aspect of the essence that is above any matter of spreading forth.

10)

And this is

"Your statutes were songs to me"

(specifically),

for his intention in this is to negate not only the matter of ordinances but also the matter of testimonies.

For in the level of testimonies there still remains some existence.

And not only from the human side,

for even his will that is above intellect and reason

(desire of the heart)

is an existence

(as above),

but also from the side of the mitzvos that are in the level of testimonies,

since their matter is the drawing down and revelation of Ein Sof in the world.

And the true and complete recognition that all worlds are nullified in existence relative to one detail of Torah is specifically in the level of statutes,

for the details of Torah

(from the aspect of this level)

are an essential matter from the aspect of their essential root in Torah,

which is above any connection to the world.

11)

a)

And the maamar continues,

that the reason Dovid was punished for this

is because Dovid's engagement in Torah was in a manner of "singing to the mighty"

(as above),

and the ultimate purpose is as it is written,

"He did not create it for chaos, He formed it to be settled,"

to engage in the work of refining sparks and to draw down the revelation of light in the world.

For this is the advantage of prayer over Torah,

that prayer is refinement and elevation,

meaning that through prayer the sparks are refined, purified, and ascend upward,

unlike Torah, which is a drawing down from above,

and the refinement through Torah is in a manner of pushing aside.

And when Dovid wanted to refine sparks through Torah,

which is in a manner of pushing aside,

to "sing to the mighty,"

he was punished for this,

because the ultimate purpose is "to settle it."

And one must understand:

Behold, the engagement in Torah of Dovid in the manner of "Your statutes were songs for me" is in the aspect of Torah as it is from the aspect of the ratzon (will) of the Selfhood (Atzmi)

(as explained above at length),

and how is it possible that this should be not in accordance with the true intention?

And one can say the explanation in this:

According to what is said in the maamar at its beginning regarding the matter of "Hashem is One" (Hashem Echad),

that the explanation of "Echad" (One) is "Yachid" (Unique/Singular),

and why we say "Echad" and not "Yachid" is to teach that "Hashem and Elokim are entirely One."

And the matter is:

That the true concept of the unity of Hashem is that the unity is also from the perspective of the world.

And this is what is written "Hashem is One" (Hashem Echad),

for if it were written "Hashem is Yachid" (Unique),

the explanation would be that His unity, blessed be He, is from the perspective of Ein Sof

(and not from the perspective of the world),

and in order to emphasize that His unity, blessed be He, is also from the perspective of the world,

and even from the perspective of the world as it was created from the Name Elokim, which conceals and hides the Name Hashem,

therefore it is said

"Hashem is One" (Hashem Echad),

that even the Chet and Dalet (of Echad), which are the seven firmaments and earth and the four directions of the world,

are nullified to the Alef, the Yachid (Unique One) of the world.

For since "Hashem and Elokim are entirely One,"

behold, the Name Elokim does not truly conceal,

and therefore,

also the world, which came into being from the Name Elokim, is truly nullified, and "there is nothing besides Him."

And this extends to the nullification in the level and manner of "Yachid" (Unique) which is above "Echad" (One).

And through the unification of the two matters

(that His unity, blessed be He, is in the manner of Yachid,

and that this matter is also from the perspective of the world),

through this there is a revelation of the power of Atzmus (Essence) which includes and connects the matter of Echad and Yachid.

(i)

(b)

And one may add:

That the Name Hashem

("Hashem is One")

indicates all three matters

(Echad, Yachid, and the power of Atzmus that connects them).

For in Hashem there are three matters: a) Hashem from the term "Mahaveh" (He brings into being),

that this explanation of the Name Hashem indicates His connection to the worlds,

b) Hashem from the term "Hayah, Hoveh, v'Yihyeh" (He was, is, and will be),

that this explanation of the Name Hashem indicates that He is above the worlds,

and the third matter in the Name Hashem is that Hashem is the Essential Name (Shem HaEtzem),

meaning that it indicates His very Essence (Atzmuso), blessed be He.

For although in the Pardes

it is written that this—that the Name Hashem is the Essential Name—is only regarding the essence of the Sefiros,

meaning the lights that are invested in the vessels,

nevertheless, the conclusion of Chassidus

is that the explanation of "Essential Name" is regarding the Atzmus (Essence).

And behold, since all three matters are in that same Name,

it is therefore understood

that they are related to each other.

And this means that the unification of the two explanations in Hashem—

Hashem from the term "Mahaveh" and Hashem from the term "Hayah, Hoveh, v'Yihyeh" as one—

is from the aspect that Hashem is the Essential Name.

And it follows,

that through the fact that Hashem, who is above the worlds

(Hayah, Hoveh, v'Yihyeh as one)

is drawn down into Hashem from the term "Mahaveh,"

even though externally this is a matter of descent,

nevertheless, specifically through this the Essential Name within Him is revealed.

And moreover, the revelation of the Essential Name of Hashem is primarily in Hashem from the term "Mahaveh."

And as explained in many places,

that the reason the Name Hashem is the Essential Name, which indicates the Atzmus (Essence), is because the bringing into being of yesh mei'ayin (existence from nothing) is specifically through the power of Atzmus, whose existence is from its very Self.

(i)

(c)

And based on this, one can also understand what the Rambam said

(cited in the aforementioned maamar at its beginning):

"The foundation of foundations and the pillar of wisdoms is to know that there is a First Existent, and He brings into existence all existence,

and all existences, from the heavens and the earth and what is between them, did not exist except from the truth of His existence."

For the mitzvah of knowledge is in three matters:

That there is a First Existent,

that He brings into existence all existence,

and that all existences, etc., did not exist except from the truth of His existence.

For these three matters correspond to the three matters mentioned above in Hashem.

"The foundation of foundations and the pillar of wisdoms" has the initial letters of Hashem.

"First Existent" means that He is prior to all,

above creation.

"He brings into existence all existence" is Hashem from the term "Mahaveh."

And "all existences, etc., did not exist except from the truth of His existence"—

"the truth of His existence" is the Atzmus (Essence) whose existence is from its very Self,

for the bringing into being of existences yesh mei'ayin (existence from nothing) is through the power of Atzmus

(as above),

the matter of the Essential Name.

10)

4)

And it can be said,

that this is also what Havayah is the acronym for “foundation of foundations and pillar of wisdoms,”

for foundations and wisdoms are two opposite matters.

For foundations are the simple premises that are above construction,

above reasoning,

which are the foundations of comprehension,

while wisdoms are the intellectual reasonings that are grasped in the intellect, to the extent that they are subject to question and argument.

For in the service of man, the matter of foundations is simple faith that is above intellect,

and wisdoms are the matter of comprehension.

And it can be said that the root of foundations is in Havayah that is above worlds

(was, is, and will be as one),

and the root of wisdoms is in Havayah as the term “that brings into being,”

and the power that unites foundations and wisdoms,

that faith which is above intellect be drawn also into intellect,

is from the name Havayah, the essential name.

And based on this, it will be understood why Dovid was punished for saying “Your statutes were songs to me,”

for the Torah as it is from the aspect of the essential will that is above reason

(foundations)

is analogous to Havayah from the term “was, is, and will be as one,” which is above the world,

therefore,

the refinement from the aspect of this level is in a manner of rejection

(and not in a way of refinement),

“songs” from the term “to cut down the arrogant.”

And since the true matter of the unity of Havayah is that the unity is also from the aspect of the worlds,

therefore there must be the drawing down of the testimonies and judgments of the Torah

(wisdoms)

so that there will be a revelation of G‑dliness in the world.

And through this, the essence of Torah, which is above even statutes, is revealed,

the essential name.

9)

6)

And this is “Havayah is for me among my helpers,”

“my helpers” refers to the sparks that are being refined,

which are the true helpers of man

[and in the known manner63

regarding the matter of “for not on bread alone does man live, but on every utterance of the mouth of Havayah does man live,”64

for through man refining the sparks that are in the inanimate, vegetable, and animal,

additional strength is drawn to him in his service,

for the sparks help and assist him],

and the explanation of “Havayah is for me among my helpers” is that the sparks being refined

(my helpers),

even though the matter of refinements is from below upward

(a matter of the world),

there will be drawn into them the revelation of the name Havayah that is above the chain of descent.

And the connection of these two matters is from Havayah, the essential name.

And this is also “and I will see [my vengeance] upon my enemies,”

for even those who are enemies of Dovid, who are enemies of Havayah,

one need not reject them entirely, but rather refine the sparks within them,

and by extracting the sparks from them, the evil within them is nullified.

And through this they come to seeing G‑dliness,

“I will see upon my enemies,”

a tangible vision of G‑dliness even in worldly matters.

And as it was with the master of the redemption,

that even the opponents,

even though they remained in their existence,

were compelled

(by the sparks within them)

to act according to the intention,

and there was a revelation of G‑dliness

(above nature)

in a tangible way

(within nature).

And through this he drew down the power for all who walk in his ways to draw down a revelation of G‑dliness that is above nature into nature,

and this became a close preparation for the completion of the intention of a dwelling place for Him, blessed be He, in the lower realms,

that the lower realms will be a dwelling place for Him, blessed be He,

for His very Essence,65

in the true and complete redemption through our righteous Moshiach,

speedily, literally.