English translation — מאמר נתת ליראיך תשל"ו

With the help of Heaven.

Shabbos Parshas Chukas-Balak,

12 Tammuz*

5736

"You have given a banner to those who fear You, to be raised high, because of the truth. Selah."

And the Rebbe, my father-in-law, the Rebbe of the redemption and joy, brings in his maamar

(beginning with the words "Zeh" [this])

the explanation of Targum Yonasan: "You have given to those who fear You a miracle to be tested by it"

(from the word "nisayon" [test/trial])

"because of the truth of Avraham for all worlds."

And behold, this verse was said by Dovid, the sweet singer of Israel,

about each and every Jew.

From this it is understood

that all the details in this verse also exist in each and every Jew.

And it is also understood from the explanation of the Targum that "because of the truth. Selah" means "the truth of Avraham,"

and it is known

that the aspect of the Patriarchs exists within each and every person,

for we call only three "Patriarchs,"

"the Head of the rocks," etc.,

and especially Avraham, who is the first of the Patriarchs.

And from this it is understood that also what is stated, "You have given to those who fear You," etc.

(and the reason for this is "because of the truth. Selah")

also applies to each and every Jew,

as it is written,

"And now, Israel, what does the L-rd your G-d ask of you, but to fear," etc.,

for regarding the aspect of Moshe within each and every person, fear is a

small matter.

And it can be said that therefore each and every Jew,

even one who is called by the name "Israel,"

is called "those who fear You."

And this is what is said: "You have given a banner to those who fear You, to be raised high, because of the truth. Selah,"

that the Holy One, blessed be He, gives to each and every Jew a miracle to be raised high

(from the word "nisayon" [test/trial]),

because within each and every Jew there is the truth of Avraham.

B)

And he continues in the maamar,

And it is known that Avraham Avinu, peace be upon him, opened the channel

of self-sacrifice (mesiras nefesh).

And it can be said that with this he explains the reason why the service of trials is specifically connected with the truth of Avraham.

For at first glance, the primary service of Avraham was not in the matter of "those who fear You,"

the service of fear,

but rather in love, as it is written,

"Avraham, who loves Me."

To this he explains that Avraham Avinu, peace be upon him, opened the channel of self-sacrifice,

that the service of trials is specifically through self-sacrifice,

for self-sacrifice is the perfection of the matter of fear and self-nullification.

And this is what is written,

"After the trial of the Binding, 'Now I know that you are a G-d-fearing person.'"

And behold, this that the service of trials is specifically through self-sacrifice,

the intention here is regarding the supernal level of it.

For, behold, the entirety of the service of Torah and mitzvos must be founded upon the service of self-sacrifice,

as it is stated in Tanya,

the reason why Moshe Rabbeinu, peace be upon him, commanded the generation that entered the Land to recite the Shema, etc., is because the fulfillment of Torah and mitzvos depends on remembering the matter of self-sacrifice, etc.,

and likewise, the entire engagement in Torah and mitzvos and prayer for the soul is a matter of self-sacrifice, etc., since it does not contemplate the needs of the body, etc.,

but nevertheless, his service in a revealed way is not a matter of self-sacrifice,

but rather the service of Torah and mitzvos,

that he fulfills the positive commandments in all their details and is careful with the negative commandments in all their details,

from which it is understood that this is not the service of self-sacrifice as it is in itself,

but rather as it is connected with the service of Torah and mitzvos and is clothed within it,

which is service according to the order of the intellect and emotions.

And it can be said that in the powers of the soul, this is the matter of service from the aspect of the proximate encompassing light that relates to the internal and is clothed within it,

in the manner of the power of will that is clothed in wisdom,

and through it in the entirety of the power of intellect and emotions,

the internal powers of man,

in contrast, the service of trials is through the service of self-sacrifice itself,

and what devolves from this in matters of service in the ten powers of his soul is in the manner of a secondary matter and a result of its essential matter,

which is the matter of self-sacrifice.

And it can be said that in the powers of the soul, this is the aspect of the distant encompassing light,

the aspect of Yechidah in the soul.

And based on this, we can connect the two interpretations in the verse "You have given... a banner to be raised high,"

one, the matter of trials, as per the explanation of Targum Yonasan

(as above),

two, the matter of miracles,

and "a banner to be raised high" is

(in the manner of the language of our Sages, of blessed memory)

"a miracle within a miracle,"

because the service of trials is from the aspect of the level of "a miracle within a miracle" in the soul,

the aspect of Yechidah.

3)

And this is also what is continued in the maamar, that the beginning of Avraham's service was the recognition of G-dliness from worldly matters,

as it is brought in the Midrash23

a parable of one who was traveling from place to place and saw a palace that was illuminated; he said, "Could it be that this palace has no caretaker?"

The master of the palace peered out at him, etc.

So too, because our father Avraham would say, "Could it be that this world has no caretaker?"

The Holy One, blessed be He, peered out at him and said to him, "I am the Master of the world."

Now, it can be explained that the matter of "I am the Master of the world" that was revealed to Avraham is the concept of the "Boreh spark" that is clothed in a "created spark,"

for the created spark in which the "Boreh spark" is clothed is the aspect of Yechidah in the soul, as explained in Etz Chayim24.

And this recognition of G-dliness he also publicized throughout the entire world,

as it is written25

"And he called there in the name of the L-rd, the G-d of the world" — do not read "vayikra" (and he called) but "vayakri" (and he caused others to call)26,

meaning he caused this to be proclaimed throughout the entire world, that there is a Master of this palace,

and as explained in many places27

the precise wording "E-l Olam" (G-d of the world),

and not "E-l HaOlam" (the G-d of the world),

meaning not that G-dliness is a separate entity and the world is a separate entity, but rather that G-dliness rules and dominates over the world,

but rather that the world and G-dliness are entirely one,

for "there is nothing besides Him"28.

And this is the connection between Avraham's recognition of G-dliness and his service of trials,

for the service of trials is through self-sacrifice that stems from the Yechidah in the soul.

For this is also that Avraham's self-sacrifice was not like the self-sacrifice of Rabbi Akiva who said29

"When will the opportunity come to me and I will fulfill it,"

but rather his entire being was to publicize His G-dliness, blessed be He, in the world30,

except that if self-sacrifice was needed for this, he was prepared for it.

And this is because our father Avraham had no existence of his own,

and "I am but dust and ashes"31,

which is the concept of self-sacrifice that stems from the aspect of Yechidah.

And specifically from this state of nullification came the greatest strength,

to the point that even though "Avraham was one"32,

and "the entire world was on one side and he was on the other side"33,

nevertheless, "he inherited the land"32,

meaning he publicized His G-dliness, blessed be He, throughout the entire world,

through which the world is built to be a dwelling place for Him, blessed be He, in the lower realms34.

4)

Now, the reason why the service of trials is specifically through self-sacrifice,

is explained in the maamar35

because in a trial, the G-dly spark is most hidden and concealed.

And it explains, with an introduction, the difference between the service of refinements and the service of trials

(for even though trials are also part of the service of refinements for which the soul descended below36,

nevertheless, there is a difference between them),

for in the service of refinements, the engagement is with the thing being refined,

like physical food, where the spark is in the food being refined, and the refinement is through engaging with it

(and so too is it regarding all of a person's needs, which are called by the name "eating"37),

but not so with a trial, where the manner of its refinement is not through engaging with the thing, but rather through the person's engagement with himself.

And the concept is,

that the service of refinements is in a manner of war,

"bread is eaten on the face of the sword"38.

This is through the prior preparation of prayer, as it is written39

"with my sword and with my bow," and the Targum translates, "with my prayer and with my supplication,"

and as explained in many places40

regarding the blessings of the Shema

(which are the introduction to the Shema,

"And you shall love," etc.,

the general concept of prayer41)

which is contemplation on the root of the animal soul and the refinements, etc.,

through which he refines them, etc.

Therefore, it is service in a manner of war and clothing oneself in the thing being refined, as he contemplates its root and through this refines it.

And similarly, it is regarding the general service of Torah and mitzvos,

which is through war with the evil inclination,

where one must argue

(argue it out)

and fight with it with all kinds of war strategies, etc., and through contemplation in various ways of how to defeat it.

But not so regarding the matter of trials, for the service in them is not through elevating them,

but rather in a manner of rejection and nullification.

And this is analogous to the difference within the mitzvos themselves between positive commandments and negative commandments.

For positive commandments, their concept is doing and action,

meaning that one engages with the thing through which he fulfills the mitzvah

(with the object and in the object),

but negative commandments, their concept is "turn away from evil"42,

meaning he turns away from evil and rejects it.

5)

Now, although the manner of service of negative commandments is through rejection and nullification,

nevertheless,

in this it is comparable to the service of positive commandments,

for both are in a matter of existence upon which the definition of action and absence of action applies,

except that in positive commandments one is commanded about action, and in negative commandments about the absence of action.

Therefore, the engagement in negative commandments is not only with the person himself,

but also with the thing being refined.

For although the main service of negative commandments is in that one rules and dominates over his inclination not to eat, etc.,

which is in a manner of rejection and nullification,

nevertheless,

since his service is with a thing that has existence in physicality and matter,

he has a connection,

in a negative manner at least,

to the thing being refined.

But not so the service of trials, which is in a matter

(in the language of the maamar43)

that is not a thing in its own right, but rather a thing was placed to conceal and prevent,

and therefore the person's engagement is with himself,

to arouse his own essential power, which is the strength to stand against the trial,

and not to be affected by it at all,

to the point that he does not enter into arguments and responses, but only stands with the strength that it is impossible otherwise, and nullifies the trial completely.

And through this strength, it is truly nullified, because the truth of the matter is revealed, that it is a thing that has no existence,

and its entire existence is only so that the essence of his soul should be revealed to the person,

which is his inner will that is above being clothed in vessels.

And this is analogous to the trial of Avraham in the trial of the Binding

(for the main opening of the channel of self-sacrifice through Avraham was in the trial of the Binding44),

for the main trial was in the matter of alacrity,

and as explained in Igeres HaKodesh45

that the alacrity of our father Avraham stands for us forever, etc., until eternity.

And as our sages, of blessed memory, said46

that a great river was made before them, etc., and nevertheless Avraham was not affected and went to fulfill his mission from the Holy One, blessed be He,

and he descended into the water, etc.,

and through this the existence of the river was nullified,

for through his strength, the truth was revealed that the entire existence of the river was only to test him, etc.

And so too afterwards

(in the trial of the Binding itself)

that the Holy One, blessed be He, said to him, "I did not tell you... 'I have brought him up, bring him down'"47.

And similarly was the conduct of the Rebbe, my father-in-law, the master of joy and redemption, during his imprisonment

(as recounted in his notes48

and talks49),

that he decided at its beginning to be strong and firm without fear and not to consider the situation at all, etc.,

and so was his conduct all the days of his imprisonment,

and through this,

not only did this conduct give him the strength to stand against all the difficulties, concealments, and obscurities of the imprisonment

(the concealment and obscurity were not only regarding his physical matters,

but also regarding his spiritual matters,

and it is emphasized that during his imprisonment there was no possibility to engage in spreading Judaism and the wellsprings),

but furthermore,

through this the concealment and obscurity were nullified.

For although initially they appeared to be a strong and great existence

(as recounted in his notes),

nevertheless, through his strength they were nullified from their existence,

to the point that he was freed in a manner revealed to all.

And through this, there was also an advantage in the master of joy and redemption himself,

similar to what happened regarding the matter of Yud-Tes Kislev,

that through the imprisonment and redemption, an elevation was made regarding Chassidus, as explained in many places50,

so too here51

that an elevation was made in the master of joy and redemption as mentioned,

that the service of spreading the Torah increased with greater vigor than before,

to the point that through this he began, in actuality, the matter of spreading it throughout the entire world,

and in a manner of "from now and until eternity"52.

And analogous to what is brought in the Gemara53

that when there are three generations engaged in Torah, the Torah will no longer cease from his seed, because the Torah seeks its lodging place,

so too in our matter,

that there are already

(as a result of the redemption of Yud-Beis-Yud-Gimmel Tammuz)

three generations of those who study Torah and fulfill His mitzvos,

and even more, those who love13

Torah and His mitzvos

(through which their fulfillment of mitzvos is with beauty54).

All this is through his standing with the greatest strength, above all calculations,

through which he nullified the trial in the most elevated manner.

And since "the end follows the beginning"55,

so too must it be in the service of each and every one,

that we go in the straight path that He has taught us from His ways, and we shall walk in His paths56,

to stand with strength not to be affected by any obstacles or delays in the service of G-d,

for since one is going to fulfill his mission in this world,

the trial has no existence,

and "the L-rd your G-d tests you to know whether you love the L-rd your G-d"57,

and through strength and self-sacrifice, the trial is nullified.

6)

And to understand this more particularly,

we must first preface the general matter of the descent of the soul below, which is a great descent from a high roof to a deep pit.

For the soul, before its descent below, is pure,

and there are several explanations of this,

One: that it refers to the World of Atzilus,

Two: the lower purity (Tahiru Tata’ah),

Three: the upper purity (Tahiru Ila’ah).

And its descent is to the very lowest,

not only to the worlds of Beriah, Yetzirah, and Asiyah,

the worlds of separation in general,

but rather to this lowly world, below which there is no lower,

most of which is evil, with only a little good mixed within it,

to the extent that the deeds of this world are harsh, etc.

(as explained in Tanya

in the name of the Etz Chaim),

And furthermore,

the service in this world itself is in the very lowest place,

in the place of “for you descended to Egypt” and in the manner of “the evil inclination is among you,”

requiring one to wage war with the evil inclination, as “today it says to him ‘do this,’ and tomorrow ‘serve idols,’”

which is the opposite of “I am the L-rd your G-d” and “You shall have no other gods”

(the root of the 248 positive commandments and 365 negative commandments,

as explained in Tanya),

However, this descent is for the purpose of an ascent.

For even though the soul did not descend to rectify itself, etc., but rather to rectify its body, its animal soul, and its portion in the world

(as explained in Etz Chaim,

cited in Tanya),

nevertheless,

through the descent of the soul below, it is elevated to a level higher than it was before its descent,

above even the World of Emanation.

And even more,

to a level that has no comparison or connection to the matter of Hishtalshelus (order of descent), level, or rank,

to the extent that it is not even possible to say that it has a level relative to the order of Hishtalshelus,

but only in the known expression,

“to be absorbed in the body of the King,”

in His Essence and Being, blessed be He.

And in the language of the Zohar elsewhere,

in this level, “they are not found in the King except for Yisrael alone”

(which is above even Torah and Mitzvos).

And the ascent is through service in Torah and Mitzvos,

for “I was created only to serve my Master,”

and as it is written,

“And He placed him… to work it and to guard it,”

“to work it” refers to the 248 positive commandments, and “to guard it” refers to the 365 negative commandments

(for wherever it says “guard,” etc., it is only a negative commandment),

and this requires the preface of the Torah that “study is greater, for it brings to action.”

And also, conquering the evil inclination is through the Torah, as our sages said,

“I created the evil inclination, and I created the Torah as its spice,”

and “if this abomination meets you, drag it to the study hall,” etc.

And this is what is written,

“Turn from evil and do good, seek peace and pursue it,”

which refers to positive commandments, negative commandments, and Torah,

as explained in Likkutei Torah on our portion

(Balak).

7)

However, we need to understand the reason for the matter,

that specifically through the service of the soul below it is elevated to a level higher than it was before its descent,

even to an ascent that is incomparable to its previous level.

And the explanation is,

that the sparks within physical matters have their source in the World of Tohu, which is above the World of Tikkun.

And as it is written,

“For not by bread alone does man live, but by every utterance of the mouth of G-d does man live.”

And the Arizal explains,

that “the utterance of the mouth of G-d” in the bread is the G-dly spark within it.

And even though there is also within man an “utterance of the mouth of G-d” that gives him life,

nevertheless, he specifically needs the “utterance of the mouth of G-d” that is in the bread,

for whatever is higher falls lower.

And it is like the parable of a stone at the top of a wall,

when it falls down, it falls farther from the wall than a stone that falls from the middle of the wall, etc.

Therefore,

since the “utterance of the mouth of G-d” in the bread fell lower than the “utterance of the mouth of G-d” in man,

for bread is from the vegetative realm,

and especially at the time of eating it is no longer vegetative but rather inanimate

(and furthermore,

eating bread is with salt,

which is inanimate),

while man is a speaker,

this itself is proof that the source of the sparks found in the bread is higher than the “utterance of the mouth of G-d” in man,

even higher than the Supernal Man,

the level of Tikkun.

And therefore, specifically through them does man live,

the man below,

and

(through this)

the Supernal Man, as it were.

And to hint at another matter in this,

explained elsewhere

at length, the difference between the World of Tikkun and the World of Tohu,

that both were brought into being by the Supernal Will,

except that in the World of Tikkun it is in the manner of “this law pleased Me,”

and in the World of Tohu it is in the manner of “this law did not please Me.”

That is,

in the World of Tohu there is the Supernal Will,

but it is in concealment and hiding,

while what is revealed is the matter of the opposite of the Will, “this law did not please Me.”

And therefore, from this descends below,

that the matters that came into being from the World of Tohu,

although in revelation they are matters opposite to holiness, “this law did not please Me,”

nevertheless,

even within them there are sparks of holiness,

and on the contrary,

specifically within them there is the intensity

of the lights of Tohu.

And this is why through the descent of the soul below it is elevated to a level higher than it was before its descent,

for this is from the side of the refinements of the sparks of the World of Tohu,

through which one inherits the lights of Tohu,

which is the matter of “an inheritance of the congregation of Yaakov.”

8)

And so,

according to the above rule that whatever is higher falls lower, we must say,

that even within the sparks of Tohu themselves,

whatever fell lower has its source from a higher place.

From this it is understood that there is an advantage in the refinements achieved through negative commandments over the refinements of positive commandments,

for even though the sparks within physical things through which one fulfills a positive commandment also have their source in the World of Tohu,

nevertheless, the fall within them is not as great,

since they are permitted matters that are sustained by us.

However, with negative commandments,

which involve matters that are forbidden and bound in the hands of the external forces,

this itself is proof that the source of the sparks clothed within them is higher.

Therefore, through the service of negative commandments,

even at the beginning of service when one does not transform willful sins into merits but only pushes them away,

a more elevated light is drawn down than in the service of positive commandments.

And as explained in Likkutei Torah,

positive commandments correspond to Vav-Hei,

the level of “the revealed things,”

and negative commandments correspond to Yud-Hei,

the level of “the hidden things are for G-d”

(and also – Yud-Hei is a holy Name in itself),

and the difference between them is an incomparable difference.

And in general, it is the difference between internal light and encompassing light,

for positive commandments draw down internal light, which is light that is clothed in vessels,

while negative commandments draw down encompassing light, which the vessel cannot contain.

And this advantage of negative commandments over positive commandments exists even when the service in matters of negative commandments is only in the manner of pushing away.

And certainly when the service in them is in the manner of transforming willful sins into merits,

then one draws down a light that is incomparably higher even than the light drawn down through negative commandments in the manner of pushing away.

And it is understood from this that this matter of “willful sins become for him like merits” is only through the service of repentance,

for the regular service

(the continual offerings in their order)

in forbidden matters is only in the manner of pushing away.

And the difference between these two types of service is an incomparable difference,

as is understood from every place,

that the difference between them is like the value of the limited relative to the unlimited.

And as it is in the matter of time,

that the service of repentance is “in one hour and in one moment,”

above the measurement of time,

whereas regular service is measured in the continuum and expanse of time

(and consequently also in place).

9)

Now, even though the fall into the sparks that are in the negative commandments is in matters that are forbidden and bound in the hands of the external forces,

nevertheless, they have existence,

therefore the concept of service applies to them,

at least through negation and rejection,

as explained above.

And therefore, also the light drawn down through negative commandments,

even though it is a surrounding light,

the aspect of Yud-Hei of the Name Havayah,

nevertheless, the Yud-Hei of the Name Havayah are also letters of the Name Havayah,

for letters are matters of revelation

(except that in the letters themselves there is a difference between Vav-Hei of the Name Havayah, which is analogous to internal light,

and Yud-Hei of the Name Havayah, which is analogous to surrounding light).

However, trials are different,

they are in things that have no existence.

For, although the matters in which the fulfillment of negative commandments occurs are matters of kelipah,

nevertheless,

there is no necessity to say that this is their entire existence in opposition to holiness.

And the proof is that there are several matters that are forbidden only for eating but permitted for benefit

(for through this it is possible to elevate them to holiness),

and even to the extent that some are obligatory for their benefit.

And similarly, there are many levels and distinctions in forbidden matters that are not opposed to the will of G-d in all their aspects and in all their details.

And furthermore,

sometimes even the forbidden thing itself becomes permitted,

like the saying of our Rabbis, of blessed memory,

that at the time of the conquest of the land

(and similarly in a war analogous to it)

the pork rinds were also permitted to them,

which became blood and flesh like his own flesh,

and with this power the conquest of the land was accomplished

(therefore it was permitted to them,

as explained in the books of the simple commentators),

meaning that it assists holiness.

However, with trials it is different,

their existence is that a thing was placed to conceal and prevent the service of G-d,

and were it not for this, it has no existence,

even not in a manner of imagination.

And since the fall is to the very lowest level,

in matters whose entire existence is only in opposition to the will of G-d,

it is therefore understood,

that their source is from a more elevated place.

And therefore, through the service of trials,

where the descent is to the very lowest,

through this a person is elevated to an ascent higher and higher.

10)

Now, all matters of holiness are drawn down specifically through service

(and not in a manner of "bread of shame"),

from which it is understood,

that the superiority of the service of trials over the service of positive and negative commandments is not only from the aspect of the root of the sparks in them,

but also from the aspect of the effort and service of the person in this service.

For just as the service and effort in fulfilling positive commandments is not comparable to the service in negative commandments,

since to avoid transgressing a negative commandment one must make fences, etc.,

and "sanctify yourself with what is permitted to you,"

similarly, the effort in fulfilling negative commandments is not comparable to the strength, force, and courage required in the service of trials.

And it can be said that this is the meaning of our Rabbis' statement, of blessed memory,

regarding the trial of the Binding,

that this is the first trial explicitly mentioned in Scripture,

"And G-d tested Avraham,"

that the Holy One, blessed be He, said to Avraham: "I have tested you with several trials and you withstood them all; now stand for Me in this trial, lest they say there is no substance in the first ones."

That is,

for in the first nine trials there was not yet the perfection of the service and effort of trials,

therefore they were not explicitly mentioned in the Written Torah,

for in writing and revelation, this is not yet the perfection of the concept of trial.

And through his withstanding this trial, it completes and validates all of Avraham's service

(even his service beforehand).

This is because of "Koshet Selah," and the Targum Yonatan explains: "Because of Avraham's truth forever,"

which is the truth that was revealed through Avraham's service.

And this is what is explained in the maamar,

that to withstand a trial, the service according to the Tree of Knowledge is insufficient,

and even service according to the Tree of Knowledge that is founded on self-sacrifice,

rather, the service must be one whose entire essence is self-sacrifice.

And the concept is,

that since engagement in trials is in a matter that has no existence,

and its existence is only that a thing was placed to conceal and prevent, as above,

therefore, the manner of its refinement is not through service that gives existence and a place of grasp to the thing being refined,

but rather through service that nullifies it completely.

For in service according to the Tree of Knowledge,

even the holy Tree of Knowledge of the Divine soul,

since it is connected with give-and-take and reasoning in the intellect,

this itself indicates that there is an opposing existence with which one fights,

therefore this service will not suffice for trials, through which is the refinement of matters that have no existence.

Rather, it is through self-sacrifice with great strength,

that does not enter into any give-and-take or calculation,

and nullifies the trial completely, as if there is no existence that needs to be fought, etc.

Therefore, this service is

(in the encompassing aspects of the soul itself)

from the aspect of the Yechidah in the soul, as above,

for specifically from this aspect there is no place for any existence other than holiness,

and the other matters are mere imagination,

and even the existence of the imagination is only for the sake of holiness,

so that through it a person may be elevated to a greater ascent,

which is above even the ascent accomplished through the service of positive and negative commandments,

until it is even above the service

(in matters of negative commandments)

of "intentional sins become for him like merits,"

which is the service of repentance,

and repentance from love, sins become like merits in general.

11)

A)

Now, even in trials themselves there are several levels.

For just as in the matter of miracles there are several levels, one above the other

(miracle,

miracle within a miracle, etc.),

similarly, in trials there are several levels, one below the other,

and as explained by the Tzemach Tzedek in the discourse "Acharei Hashem Elokeichem"

(printed at the end of his Sefer HaMitzvos)

several levels in this.

And in general it is,

as brought by the Rebbe

(the Rebbe Rashab)

of blessed memory, in his maamar "Nasata Lire'echa Nes LeHisnoses"

the statement of the Midrash:

"Come and see the difference between the early ones and the later ones,

that the early ones were tested by the Holy One, blessed be He, as it says 'And G-d tested Avraham,' etc., but the later ones were tested by the nations of the world, etc."

For in the trials that come through the nations of the world, the concealment and hiding is greater than in ordinary trials.

Therefore, to withstand these trials requires a more elevated level in self-nullification and self-sacrifice itself.

And it can be said that this is why the main matter of trials is specifically in the latter generations,

and primarily in the generation of the heels of Moshiach,

when the darkness is double and redoubled,

and the service is with self-sacrifice.

And as explained in the maamarim of our Nesi'im,

and especially in the maamarim of the Baal HaGeulah VeHaSimchah,

on the explanation of the verse:

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

that primarily this was because of the generation of the heels of Moshiach,

when the concealments and hiding places are great,

and nevertheless they stand with immense strength and learn Torah and fulfill mitzvos with self-sacrifice,

behold, because of this

(in the language of the maamar)

Moshe Rabbeinu fell into a state of "Aych zich arop gefalin."

And similarly to the situation as it was at the time of the imprisonment in that country, etc.

And likewise also now,

even though there are not such confusions and hindrances, G-d forbid, on the fulfillment of Torah and mitzvos,

nevertheless, there are trials from the side of expansion and wealth,

for sometimes from the side of expansion, etc., the trial is very great.

For the evil inclination is an expert in its craft,

"today it says to him: do this," etc.,

and it confuses a person from the service of G-d, so that at least it will not be in perfect completeness,

like one who intends to do [good].

And through this it brings a person down from level to level, etc.,

first in matters of the overcoming

of the animal soul from nogah, and then in matters of inadvertent sin, and then, etc.

And to withstand all these trials, a person must serve his service with great strength,

and in the language of the Tanya:

"He shall thunder upon her with a voice of noise," etc., as our Rabbis said:

"A person should always incite the good inclination against the evil inclination," etc.,

through which he nullifies all its existence,

and on the contrary,

it becomes an assistant, "for even his enemies make peace with him," this is the serpent.

And from this very fact that the service of the heels of Moshiach is most difficult,

this itself is proof that the powers for this exist and are given,

"I do not ask according to My power, but according to their power,"

meaning that the power is given to each one to arouse the strength from the aspect of the essence of the soul,

and in such a manner that it shines also in his internal powers,

even to his thought, speech, and action,

so that through this they are all surrendered to G-d, to His Torah, and to His mitzvos.

1)

b)

And this is the meaning of the verse,

"From the mouths of infants and sucklings You have established strength... to silence the enemy and the avenger."

And it is explained by my father-in-law, the Rebbe, the Baal HaGeulah VeHaSimchah, in his maamar beginning "VeKiblu HaYehudim Es Asher Heichlu La'asot" of the year 5687 (1927)

(which maamar he said even before his imprisonment,

in a time and situation of terrible decrees regarding the study of Torah,

and especially regarding infants and sucklings),

that through "oz" (strength),

and there is no "oz" but Torah,

one brings about the silencing of the enemy and the avenger.

For the "enemy" is a revealed hater, and the "avenger" is a hidden hater who fabricates accusations, etc.

(which is a greater danger than the enemy),

and through the "oz" of Torah, the enemy and the avenger are silenced.

And the concept of the "oz" of Torah is the matter of forcefulness,

that one does not take into account obstacles, concealments, and hidden things, etc.,

for through this forcefulness all decrees are nullified,

and the truth is revealed that most of them have no reality and are merely a matter of intimidation.

And the beginning and foundation of the "oz" of Torah is specifically from the mouths of infants and sucklings.

For it is written,

"The Torah that Moshe commanded us is an inheritance for the congregation of Yaakov,"

that the Torah is an inheritance for every single Jew,

and even a one-day-old infant inherits,

and inherits everything, as it is written,

"In place of your fathers shall be your sons," etc.,

therefore even infants and sucklings have the entire Torah as an inheritance.

And on the contrary, the Torah with them is the foundation, etc.

("You have established strength"),

and as our sages, of blessed memory, said,

"If there are no kids, there are no goats."

And like a physical foundation that is in the ground,

its beauty is not relevant, etc.,

only its strength and forcefulness,

for it must be strong in such a way that it can hold up the entire building,

even the roof upon the building,

so that the building will be firm and stand in its place,

so that all the winds that blow in the world cannot move it from its place.

And this is "From the mouths of infants and sucklings You have established strength... to silence the enemy and the avenger,"

that specifically through infants and sucklings,

the breath of the mouths of children studying Torah,

which is the foundation of the "oz" of Torah,

the silencing of the enemy and the avenger is brought about.

1)

c)

And it is necessary to connect the above concept

(that the service of trials is specifically through mesirus nefesh,

the aspect of a miracle within a miracle in the soul)

with what is written in the weekly Torah portion,

"But by lot shall the land be divided."

For the division of the land,

which refers to the division of the land below,

and to the division of the land above,

or in the language of our sages, of blessed memory,

(brought in the maamarim of our Nesi'im)

the World to Come

(for all of Israel have a portion in the World to Come,

as it is stated,

"And Your people are all righteous; they shall inherit the land forever"),

is specifically through the lottery.

For the aspect of the "lottery" in the soul is the matter of service that is above intellect and comprehension,

and even more,

above even the power of will.

And like a physical lottery,

which is not at all dependent on the will of the one who casts the lot.

Therefore, specifically through the aspect of the lottery is the division of the land in all its levels as mentioned above,

both the World to Come and the physical Land of Israel

(and a verse does not depart from its simple meaning).

For it is written,

"A land which... the eyes of the L-rd your G-d are upon it from the beginning of the year until the end of the year,"

which contains two extremes.

On one hand, it is above the measures and limitations of time,

which is "from the beginning of the year until the end of the year."

And on the other hand,

it is drawn down into

(the aspect of the measures of the limitations of)

time,

therefore it is only "until the end of the year,"

and in the following year this light is renewed with a new, higher light that has never shone before, such a superior light not having shone from the days of the world.

And this light is clothed in the land below to give life, etc., for the entire duration of this year,

as is explained at length in Igeret HaKodesh.

Therefore, the division of the land,

in which shines a light that is above the measures of limitations,

is specifically through the aspect of the lottery.

10)

4)

And behold, this level also exists in mitzvos,

and they are the mitzvos that are not dependent on the will of man149.

And the explanation is that the concept of mitzvos is the drawing down of the Supernal Will,

as per the language of the blessing over mitzvos, "Who sanctified us with His commandments and commanded us,"

that the mitzvos are a command of the Holy One, blessed be He, to man,

for such is the Supernal Will,

and through the fulfillment of the mitzvah, this sanctifies the person.

And within this itself there are two modes,

positive commandments and negative commandments.

For in positive commandments the drawing down is revealed, unlike negative commandments,

therefore the blessing over mitzvos is only recited over positive commandments,

for a blessing is a matter of drawing down and revelation150.

But even in negative commandments there is a drawing down of the Will,

except it is not in a manner of blessing and revelation,

and it is like the explanation in Torah Or151

regarding the blessing on tefillin of the head,

that the Sephardim and Ashkenazim disagree whether to recite a specific blessing over them,

and the custom of the Sephardim is not to bless, for they hold that it is impossible to draw down that encompassing light through a blessing,

rather it is drawn down by itself152.

And similarly, negative commandments, over which we do not recite a blessing,

for the drawing down is of itself and by itself153.

And on a higher level are the mitzvos that are not at all dependent on the will of man,

like the mitzvah of leadership, "all who flee from honor..."154,

and the mitzvah of forgetfulness.

And the reason they are not at all dependent on the will of man is because their source is above the level of the Supernal Will.

And in the Sefiros it is,

that mitzvos in general are from the level of Arich Anpin,

the Supernal Will,

and mitzvos that are not dependent on the will of man, their source is from the level of Atik,

which is removed and separate from the entire order of Hishtalshelus,

even from the level of Arich Anpin,

as explained at length in Likkutei Torah, end of Parshas Berachah155.

And this is the aspect of "lot" (Goral) in mitzvos,

through which a light is drawn down that is loftier than the light drawn down through ordinary positive and negative commandments.

And similarly, there is an aspect of "lot" in every single Jew.

For as explained above regarding the matter of trials,

that "You have given a banner to those who fear You, to be raised high..." refers to every single Jew,

so too is it regarding the aspect of the lot,

that it exists in every single Jew.

And as our sages said156

"Fortunate are we, how good is our portion and how pleasant is our lot,"

meaning that for every single Jew there exists not only "our portion" but also "our lot,"

through which he is united with the Holy One, blessed be He.

And furthermore,

this level finds expression in a matter of actual deed.

And it is like the explanation in Igeres HaKodesh157

regarding the mitzvah that one was particularly careful with158,

that every single Jew has a particular mitzvah that he must be especially careful with,

and it is literally the aspect of the lot.

And concerning this it is said159

"You support my lot,"

that the aspect of the lot is from You,

His Essence and Being, blessed be He.

And as above, that the aspect of the lot

(in the lower man)

is above his internal powers,

which are the aspect of Hishtalshelus in man,

and above even the encompassing lights relative to the internal ones,

which are the matter of will,

and it is like the level of Atik, which is removed even from the level of Arich Anpin.

And this is "You support my lot,"

which is the level of Yechidah in the soul,

the created spark in which the Creator spark is clothed,

therefore it is called by the name Yechidah

(and this is the name by which it is called160),

for it

(the name "Vav")

is a vessel for the level of Yachid161,

which is the Creator spark,

the essence of every single Jew.

9)

6)

And this is what the verse continues162

"In order that Your beloved ones may be rescued, save with Your right hand and answer me."

For from the fact that it says "in order that" it is understood,

that this verse is a continuation of the previous verse "You have given a banner to those who fear You."

And this means that this "You have given a banner to those who fear You, to be raised high,"

which is the matter of the service of trials,

is in order

(in order that)

that there should be "Your beloved ones may be rescued, save with Your right hand."

And the explanation is that it is stated in the Midrash163

on the verse164

"He turned back His right hand,"

that it refers to the right hand of the Holy One, blessed be He,

that during the time of exile it is said "He turned back His right hand,"

and at the time of the redemption, that same right hand which is subjugated... "I have redeemed My right hand"...

(and through this the redemption of the right hand of every single Jew is also effected).

And this is the connection to the matter of trials,

for the aspect of the right hand is drawn down through the service of the lot,

and as the Midrash brings there

(regarding this, that at the time of the redemption there will be the redemption of the right hand of the Holy One, blessed be He)

from what is written in Daniel165

"And you, go... and stand for your lot at the end of the right hand."

For the right hand is connected to the lot.

And the explanation of the matter is166,

that it is stated in the Midrash there that [Daniel] asked "the end of days or the end of

the right hand?"

He answered him "the end of

the right hand."

And it is explained in the discourses168

that "right hand" refers to the right hand in Arich Anpin,

and on a higher level,

the level of the right hand that is above Arich Anpin

(which is the matter of Will,

Kesser),

which is Atik, "all is right, there is no left in this Atik"169.

For this level also exists during the time of exile, as it is written170

"The right hand of the Lord is exalted, the right hand of the Lord does valiantly,"

except that during the time of exile it is in a state of concealment, not shining in revelation in the soul of man.

But when a person performs his service from the aspect of the right hand in his soul,

the service from the essence of his soul

(which is above the will,

the close encompassing light),

which is the matter of the lot,

then through this "you will stand for your lot at the end of the right hand,"

for the lot in man draws down the lot above,

"You support my lot" as above,

which is the level of Atik.

And behold, through the right hand,

Atik,

there is also effected "save with Your right hand and answer me,"

for the right hand of "He turned back His right hand," which was subjugated, is redeemed.

And this is the connection between the two concepts in "the end of the right hand,"

the first is the right hand itself,

which is Atik as above,

and the second is "the end of the right hand" which refers to the Sefirah of Malchus171

(therefore it is called "end," a term of conclusion and finality,

for the conclusion and end of the drawing down of the aspect of the right hand is in Malchus172),

for the Sefirah of Malchus is lower than all the Sefiros,

to the extent that "her feet descend"173,

even to a descent into the lowest world, beneath which there is no lower.

And specifically through this service, to redeem "the end of the right hand" from its descent below, there comes to revelation the right hand of "and you will stand for your lot at the end of the right hand,"

Atik.

And it is like what was explained above, that specifically through the service of trials,

which is in the most lowly matters,

and primarily in the trials of the generation of the footsteps of Moshiach,

when the darkness of exile is doubled and redoubled,

then the service from the aspect of Yechidah comes to revelation.

And this is the connection between "You have given a banner to those who fear You, to be raised high" and "in order that Your beloved ones may be rescued, save with Your right hand and answer me,"

for through the service of trials, the right hand is redeemed.

9)

7)

And this can be connected to what is said in the chapter of Tehillim

that we begin to recite on the 12th of Tammuz of this year

(5736),

"Light is sown for the righteous, and for the upright of heart, joy."

And the Tzemach Tzedek, in his notes on Tehillim, brings

what our sages said in the Midrash,

that "Light is sown for the righteous" is the light that was created on the first day and was hidden away for the righteous for the future to come.

(And through this, "and for the upright of heart, joy,"

who are the righteous whose hearts are in their own control.)

And he notes: "Light is sown," specifically,

sowing specifically.

And it is like physical sowing,

where there must be decay of the seed,

for this specifically awakens the power of growth in the earth.

For the power of growth in the earth is the power of Ein Sof,

and through the growth, there is a revelation of the power of Ein Sof

(as understood from Iggeret HaKodesh, chapter 20).

And so it is in spirituality,

that through the service of self-nullification and mesiras nefesh, one reaches Ein Sof, which is above the chain of descent.

And as explained in the maamarim

on the verse,

"Those who come, Yaakov shall take root, Israel shall blossom and flower, and they shall fill the face of the world with fruit,"

which is the service of Torah and mitzvos with self-nullification

(like the matter of sowing),

behold, specifically through this, "they shall fill the face of the world with fruit" is the revelation of the power of Ein Sof,

and as also explained in the continuation of "Kol HaNeheneh" of 5652.

And it is like what was stated above, that specifically through the service of trials, one reaches the level of a miracle within a miracle,

His Essence and Being, blessed be He.

10)

7)

And this is also what is written,

"And all the horns of the wicked I will cut down; the horns of the righteous shall be raised up."

And it is brought in the Midrash,

"There are ten horns that the Holy One, blessed be He, gave to Israel... when Israel sinned, they were taken from them and given to the nations..."

For the matter of a horn and elevation applies only to Israel.

But because of our sins

(at least the matter of sin is a matter of deficiency, as it is written,

"I and Shlomo my son are sinners"),

we were exiled from our land,

and when one rises, the other falls,

and then the horns of the nations exist and the horns of Israel are cut down,

may it be spared.

But through the study of Torah and the fulfillment of positive commandments and the guarding of negative commandments,

and primarily through the service of mesiras nefesh in the matter of trials,

and especially in the generation of the heels of Moshiach, when the service is most difficult as above,

for this service is from the aspect of a miracle within a miracle in the soul, as above,

behold, through this, "the horns of the righteous shall be raised up,"

meaning not only that the horns exist

(through which "all the horns of the wicked I will cut down"),

but rather that they are in a manner of "shall be raised up,"

a miracle within a miracle,

the level of the "end of the right" which is above the right of Arich Anpin.

This is the innovation of the future redemption over the redemption from Egypt,

for the Exodus from Egypt was through the arms of Arich Anpin,

which are two levels,

the right arm and the left arm,

but "the horns of the righteous shall be raised up" is the right of Atik.

And its parallel in mitzvos is the mitzvos that are not dependent on a person's will,

as above,

and on the contrary,

the desire for prominence, etc., as above, confuses the fulfillment of these mitzvos.

And in service, it is the service that is above the measure of the intellect and emotions,

which stands firmly against the concealments and coverings and pays no attention to them,

the level of the aforementioned "lot."

8)

10)

And behold, through the service of the aforementioned "lot," the land will be divided,

meaning that in addition to the conquest of the land,

the land will be divided,

which is the matter of settlement.

And as our sages said,

"And you shall inherit it and dwell in it,"

meaning after the seven years of conquest and the seven years of division,

and then the primary matter of fulfilling the mitzvos dependent on the land began.

And so it is regarding the land above,

the World to Come,

which is the reward for mitzvos,

for that all of Israel have a portion in the World to Come is from the aspect that there is the level of the "lot," "You support my lot," for each and every Jew.

And even one in whom, openly, no matter of good and holiness is apparent,

has a level of "lot" in his soul,

and on the contrary, it is possible that specifically with him there is a most holy soul.

And from this, he can transform himself in one hour and one moment to be in the ultimate perfection of holiness.

And this will be understood according to what is explained in many places

regarding the statement of Rabban Yochanan ben Zakkai,

"I do not know on which path they are leading me,"

for even though his service was in a most elevated manner, as explained in many places,

nevertheless he said, "I do not know," etc.,

because he was uncertain whether his service, from the aspect of his essential soul

(the level of the aforementioned "lot"),

was as it should be,

for there is no proof from his service in the revealed powers to the level that is above intellect and emotion.

And the measure of good is greater, etc.,

for also with one in whose revealed powers no matter of good is seen,

there is no proof from this at all regarding the level above this,

and especially since regarding each and every Jew it is said,

"Fortunate are we... how pleasant is our lot,"

behold, it is clear that there is within him a very great soul,

and he has the power to transform and overcome, etc., even if, heaven forbid, there was concealment and hiding of his intellect and his midos throughout the days of his life,

like Rabba bar Avuha who acquired his world in one hour.

And just as it is regarding the division of the land above,

the World to Come,

which is from the aspect of the "lot" that exists for each and every Jew,

so it is regarding the matter of conquest and division of the land in its simple sense,

which is from the aspect of the "lot" that exists for each and every Jew,

therefore the Land of Israel belongs to the Children of Israel in an eternal covenant, "to your seed after you, an everlasting possession,"

which is an inheritance for us from Avraham

(because of truth, forever),

from the Covenant Between the Parts.

The land of the seven nations,

and in addition to this, "the L-rd your G-d will expand your border,"

which is the land of the Keni, Kenizi, and Kadmoni,

as specified in the Covenant Between the Parts, and even more,

as explained in the Midrashim of our sages,

that "the L-rd your G-d will expand your border" is to an expansion without measure.

10)

9)

And this is “You have given to those who fear You a banner to be raised high, because of truth, Selah,”

for the truth of Avraham is in a manner of Selah,

forever,

that even at the end of all worlds, in the generation of the heels of Moshiach,

and in this itself, in the last moments of the exile,

behold, the service of Israel is with self-sacrifice,

the aspect of a miracle within a miracle in the soul,

for not only do they have the matter of the horns,

but moreover,

they are in a manner of “the horns of the righteous shall be raised high”

(and as Rashi explains, that it refers to Israel, who are the praise of the Holy One, blessed be He,

the Righteous One of the world).

And through this, “May Your beloved ones be rescued, save with Your right hand and answer me,”

for the salvations of the right hand in the time of exile are in a manner of “He turned back His right hand.”

And this is through the revelation of the aspect of a lot for each and every one,

“and you shall stand for your lot at the end of the days,”

the aspect of “You maintain my lot.”

And through this is done

(but by lot)

“he shall divide the land”

(and in the two versions in the manuscripts of the Maamarim 199,

“he shall divide” and “it shall be divided”),

the division of the land literally

(for nothing departs from its plain meaning),

and below ten handbreadths, in the true and complete redemption through Moshiach our Righteous One,

for then there will be the conquest of the complete Land of Israel,

and afterwards the conquest of the land of the Kenite, the Kenizzite, and the Kadmonite,

and afterwards “the L-rd your G-d will expand your border,”

an inheritance without boundaries.

And since all this is done through the aspect of the lot, which is above time and space,

therefore there is no need at all for a length of time, but rather as the language of the Alter Rebbe 200,

“a day that is entirely long,” meaning that even at its beginning it is long,

for in a single moment the true and complete redemption comes with all its details and completeness,

until “the L-rd your G-d will expand your border,”

specifically through the L-rd 201

(in the manner of “You specifically maintain my lot”),

very soon with the coming of Moshiach our Righteous One,

that the Holy One, blessed be He, leads Israel with upright stature in the true and complete redemption,

and “He will raise the horn of His Moshiach” 202,

and these days will be turned to joy and gladness and good festivals 203,

speedily in our days.