English translation — מאמר בורא ניב שפתיים תשמ"ח

With the help of Heaven.

On the eve of the 13th of Tishrei,

the yahrtzeit of the Rebbe Maharash,

the year 5748.

"Borei niv sefatayim shalom shalom larachok v'lakarov amar Hashem v'erpateihu" (Creating the utterance of the lips, peace, peace to the far and to the near, said Hashem, and I will heal him).

And my father-in-law, the Rebbe, precisely notes in his maamar beginning with these words, said on the 13th of Tishrei fifty years ago,

that "niv sefatayim" is speech that comes by itself

[for the meaning of the term "niv sefatayim" is that the utterance

(speech)

comes from the lips themselves,

meaning that the speech is not through thought and intention, but rather comes on its own],

and what is the virtue of speech that comes by itself.

And to add,

that the language of the verse is "Borei niv sefatayim,"

for the explanation of "creation" (beriah) is a novelty (chiddush),

that a new thing is made that did not exist before,

similar to the novelty of yesh mei'ayin (existence from nothing).

[For although the term "creation" also applies to a coming-into-being of yesh mi'yesh (existence from existence),

as is also understood from the fact that everything that came into being during the six days of creation

(even the particular creations that came into being after the first day of Ma'aseh Bereishit,

even though they came into being from the heavens and the earth that were created on the first day of Ma'aseh Bereishit)

is called by the name "creation,"

and as it is written,

"And Elokim created (vayivra) the man, etc.,"

even though the body of man was formed from dust,

and also regarding the soul of man it is written,

"And He blew into his nostrils the soul of life,"

for blowing is not a creation of yesh mei'ayin, but rather a drawing down of the breath that existed previously,

yesh mi'yesh,

[and it is noteworthy,

that the "yesh" from which the soul comes into being is true existence,

for "one who blows, blows from within him,"

and "within him"

(His innermost and pnimiyus)

is true existence],

nevertheless, this that the term "creation" applies to a coming-into-being of yesh mi'yesh is specifically regarding a coming-into-being that is in a manner of novelty, even to the point of the novelty that is similar to the novelty of yesh mei'ayin].

And from the fact that it is written "Borei niv sefatayim,"

that "niv sefatayim" is a novelty,

it is proven,

that the superiority of "niv sefatayim,"

speech that comes by itself,

over speech that is through thought and intention,

is an incomparable superiority

(a novelty).

And it needs to be understood,

behold, speech that is through thought and intention is

(simply)

more elevated than speech that comes by itself,

and from the fact that it is written "Borei niv sefatayim" it is proven that speech that comes by itself is more elevated, even to the point of an incomparable superiority.

B)

And the maamar continues,

that in the commentary of the Radak on the verse, there are two explanations of "larachok v'lakarov" (to the far and to the near).

The Radak himself explains "to the far" from Jerusalem and "to the near" to it,

and afterwards he brings that our Sages, of blessed memory, explained that "to the far" are baalei teshuvah (penitents) and "to the near" are tzaddikim (righteous).

And as it is brought in the Gemara,

"In the place where baalei teshuvah stand, even completely righteous tzaddikim cannot stand,

as it is said, 'Peace, peace to the far and to the near,'

to the far first and then to the near."

And it needs to be understood,

that from the fact that the maamar first presents the Radak's explanation before the Gemara's explanation, it implies that for the matter explained in the maamar, the Radak's explanation is more relevant,

and this requires explanation,

for in the maamar it speaks about the matter of the superiority of the baal teshuvah over tzaddikim

(as will be explained later),

so why does it first present the Radak's explanation that "to the far" is far from Jerusalem before the Gemara's explanation that "to the far" is baalei teshuvah.

And behold, the reason that the level of the baalei teshuvah is greater than the level of the tzaddikim is

(as brought in the maamar)

because the service of the baalei teshuvah is with greater strength.

And the maamar clarifies,

that this—that the service of the baalei teshuvah is with greater strength—is because of the distance,

since initially they were distant from G‑dliness,

and why should their level be greater than the level of the tzaddikim who were always close to G‑dliness?

Also, one must understand

(as the maamar clarifies)

this—that after it says “Peace, peace to the far and to the near,” the verse continues, “said Hashem, and I will heal him,”

for seemingly,

since even the distant one has become near and there is peace for the distant one,

why is healing needed?

3)

And to explain this, the maamar first cites the verse

“Everyone who is called by My name and for My glory I created him, I formed him, even I made him,”

for “I created him, I formed him, even I made him” are the three worlds Beriah, Yetzirah, Asiyah,

in which all worlds are included.

And it explains,

that the connection of the worlds to Ein Sof

(from below upward)

and the drawing down of Ein Sof into the worlds

(from above downward)

is through the Torah.

And this is “and for My glory I created him, I formed him, even I made him,”

that the connection of the worlds to Ein Sof and the drawing down of Ein Sof into the worlds is through “My glory,”

for there is no glory except Torah.

And the maamar continues,

that the connection of the worlds to Ein Sof and the drawing down of Ein Sof into the worlds is through three matters,

Torah, Avodah, and Gemilus Chasadim.

And the reason for this is,

for the three worlds Beriah, Yetzirah, Asiyah are thought, speech, and action,

therefore,

the connection of the three worlds to Ein Sof and likewise the drawing down of Ein Sof into the three worlds,

is through Torah, Avodah, and Gemilus Chasadim,

for these three matters are thought, speech, and action

[Avodah – thought,

Torah – speech,

and Gemilus Chasadim – action].

And what is said “and for My glory I created him, I formed him, even I made him,”

that “My glory” is Torah,

it is,

because even the two matters of Avodah and Gemilus Chasadim must be in accordance with Torah.

And similarly regarding the creation of man and the descent of his soul below,

that the descent is through the three worlds Beriah, Yetzirah, Asiyah,

“You

created her

(Beriah)

You formed her

(Yetzirah)

You breathed her into me

(Asiyah),”

that the connection of man to Ein Sof and the drawing down of Ein Sof into man are through his service in the three matters of Torah, Avodah, and Gemilus Chasadim.

And through this, the return and restoration of the soul to its source in the Awtsmoos of Ein Sof is effected.

For in addition to this, that it ascends to the level of “pure is she”

(Atzilus,

as it was before the descent of “You created her”),

it ascends to its first source in the Awtsmoos of Ein Sof,

and “the spirit shall return to G‑d Who gave it.”

That is,

that even as it is below,

clothed in a physical body,

it is united with Him, blessed be He, in absolute unity, just as it was included in the Awtsmoos of Ein Sof

(before the descent of “and He breathed”).

4)

Now, this matter of "and the spirit shall return to G-d who gave it"

[that even when the soul is below, it will be unified with Him, blessed be He, just as it was included in the Essence of Ein Sof]

is primarily through the service of teshuvah.

And it can be said,

that this is also hinted at in the language of the verse "and the spirit shall return,"

"shall return" from the term teshuvah,

for the essence of the return of the soul to its root

(to G-d who gave it)

is through the service of teshuvah.

And the explanation is

(as explained in the maamar),

that the service of the righteous

(Torah, service [prayer], and acts of kindness)

is within measure and limitation,

whereas the service of teshuvah is beyond measure and limitation.

For this is that teshuvah is in one hour and in one moment.

Therefore, the return of the soul to its root through teshuvah is a return more elevated than the return through Torah, service, and acts of kindness

(the service of the righteous).

And this is "Peace, peace, to the far and to the near,"

to the far first and then to the near,

that the peace made through the service of teshuvah

(the far who has been brought near)

is more elevated than the peace through the service of the righteous

(the near).

And this is also what the verse continues, "G-d said, and I will heal him,"

for the advantage of the service of teshuvah

(peace to the far)

is that teshuvah is like a healing

("and I will heal him").

And the explanation is

(as explained in the maamar),

that with eating and drinking, a large quantity of food is needed to effect a strengthening of the soul's connection to the limbs of the body,

but not so with healing,

even one drop of medicinal spices has the power to strengthen the soul's connection to the body.

And the reason for this is,

that the power in medicinal spices is not as limited as the power in food,

and therefore it is not so dependent on quantity.

And analogously, this is so with teshuvah, which is compared to a healing,

that the reason for this, that teshuvah is in one hour and in one moment,

and even that through one thought of teshuvah one is transformed from a complete wicked person to a complete righteous person,

is,

because teshuvah is beyond limitation.

Based on this, we can explain what is written, "G-d said, and I will heal him,"

that regarding healing and teshuvah it says "G-d said"

(even though the action of all things is not through their own power but through the power of the Holy One, blessed be He),

it is,

because in healing and in teshuvah there is a matter that is beyond limitation

[therefore,

teshuvah is in one hour and in one moment,

and analogously, literal healing can also be through a single drop],

and this matter is through a bestowal of special power from Above,

"G-d said."

5)

And we may add

[and particularly since this matter

(below)

is something that the generation needs and many need it],

that the explanation of "and I will heal him" is that I

(G-d)

will heal.

That is,

that in addition to the fact that healing in general

(even when the healing is through an agent,

a human being)

is through "G-d said,"

this healing is drawn from the Holy One, blessed be He, Himself,

"I am G-d your healer."

And therefore it is in a manner of "all the illness... I will not place upon you"

(from the outset).

And to add,

that even when the healing of "I am G-d your healer" comes after, due to various causes, an undesirable thing occurred,

the healing is in a manner that no trace remains,

and even to the point that it is uprooted retroactively.

For healing through a human being,

in addition to the fact that it only heals from now onward,

even afterwards a trace remains.

But through the healing of "I am G-d your healer," it is uprooted from its very beginning.

6)

And it continues in the maamar,

That which is written, "I am G-d, I will heal him," after it says "peace to the far-off,"

is,

that since initially he was distant from G-dliness,

therefore,

even after he became close to G-dliness

(through teshuvah,

the service of man),

and even after "peace to the far-off" was made

(through an drawing down from Above),

he still needs healing.

And the healing is through the study of Torah.

And this is "I am G-d, I will heal him,"

that the healing is "the saying of G-d,"

that he engraves the letters of the Torah in the power of his memory.

And it is to be noted,

that what is said in the maamar, that "I will heal him" is through the study of Torah,

also applies to physical healing,

as it is written,

"and healing for all his flesh."

And based on this, it can be said,

that what was said above

(section 5)

that the healing of "I am G-d, I will heal him" is in a manner that no trace remains, to the point that it is uprooted from its very beginning,

applies also when the healing from the Holy One, blessed be He, is drawn down through a human physician and through medicinal herbs.

For since the Torah is the master over all of existence,

including also the existence of healing

(the wisdom of medicine, etc., and even the very essence of healing),

it is therefore understood,

that it is within the power of Torah,

that even healing through a human being and through herbs and the like will be in a manner that no trace remains, to the point that it is uprooted from its very beginning.

And it is to be noted,

that even in natural healing there is a healing that uproots the illness.

However, this healing is not common, and the common healings are in a manner that a trace remains.

And based on this, it is even more understood that it is within the power of Torah to cause that even healing through common medicines will be in a manner that no trace remains,

since this concept already exists in the world.

7)

And it continues in the maamar in the explanation of the verse, "Borei niv sefatayim, shalom... l'rachok,"

that the advice and correction for the distant one,

the baal teshuvah,

is "niv sefatayim,"

verbal confession.

And it is called "niv sefatayim,"

speech that comes spontaneously,

for the confession of the baal teshuvah comes in a spontaneous manner,

from the pain of the depth of his heart.

And behold, this explanation, that "niv sefatayim" is confession,

is according to the Gemara's explanation that "peace to the far-off" refers to a baal teshuvah.

And according to the Radak's explanation that "peace to the far-off" refers to those distant from Jerusalem,

the maamar explains,

that Jerusalem is the concept of fear of Heaven,

and "distant from Jerusalem" is one who by nature does not fear Heaven,

and the advice for this is "niv sefatayim,"

speech in words of Torah.

And it can be said,

that this, that speech in Torah is called in this verse by the name "niv sefatayim,"

speech that comes spontaneously,

is,

to hint that a person must be so immersed in Torah,

until his speech in Torah is in a spontaneous manner

(like the saying of our Rabbis, of blessed memory,

"from himself he would bow").

And it is possible to connect this with what was brought above from the maamar, that the concept of "I am G-d, I will heal him" is that words of Torah will be engraved in the power of his memory,

for the concept of engraving is that the thing engraved is one with the thing into which it is engraved,

and by becoming one with the Torah,

so that his very existence is Torah,

all of his speech,

even when he does not intend to speak words of Torah,

are words of Torah.

And this is "Borei niv sefatayim,"

that this, that the "niv sefatayim" of a person

(speech that comes on its own,

without intention)

is words of Torah,

is through his becoming a new existence,

an existence of Torah.

And based on this, we can explain what is brought in the maamar—that the explanation of the Radak precedes the explanation of the Gemara,

because in the level of "Niv Sefasayim"

(the first emphasis in the maamar)

the explanation of the Radak is more relevant.

For according to the Gemara's explanation, that "the distant one" refers to a baal teshuvah,

"Niv Sefasayim" is verbal confession.

And that "Niv Sefasayim" is the speech of Torah is according to the Radak's explanation, that "the distant one" is one distant from Yerushalayim.

And the essential quality of "Niv Sefasayim"

(speech that comes spontaneously)

is when the speech of Torah is in a spontaneous manner,

which indicates that the person has become a new reality,

a reality of Torah.

8)

And to add,

that through the fact that my master, father-in-law, the Rebbe, the Nasi of our generation, said the maamar beginning "Borei Niv Sefasayim,"

and especially after he subsequently published the maamar,

power was given to every single Jew,

and especially to those who follow in his footsteps,

that their involvement in Torah,

and likewise their involvement in all matters of my master, father-in-law, the Rebbe, the Nasi of our generation,

will be in the manner of "Niv Sefasayim."

That is, that he be completely immersed in the matters of the Nasi of our generation,

to the extent that all his actions

(even those that come spontaneously, without intention)

will be in the matters of the Nasi of our generation.

And in the manner of "ascending in holiness,"

that each day the involvement in the matters of the Nasi be with new vitality and in a renewed manner,

and even to a complete renewal, analogous to the renewal of yesh mei'ayin,

"Borei Niv Sefasayim."

And especially regarding the study of Torah,

for "Niv Sefasayim" refers to the speech of Torah

(as above),

that the increase in Torah study will be beyond measure.

And especially after fifty years have passed since the recitation of the aforementioned maamar,

"there is no world but fifty years,"

and after this a new world begins.

And to note,

that the superiority of fifty years is regarding matters of wisdom and intellect, as our sages said,

"a son of fifty for counsel,"

and from this it is understood,

that this—that after fifty years from the recitation of the aforementioned maamar a new world begins—is primarily regarding the study of Torah with understanding and comprehension.

That the increase and ascent in the understanding and comprehension of Torah will be in a manner beyond measure.

And analogous to the ascent of Rabbi Zeira from the Babylonian Talmud to the Jerusalem Talmud.

And to add,

that although in order for all matters to be in the manner of a new world it is through effort and toil,

and there are those who think and imagine that they do not want to toil to become a new reality and that their conduct from now on will be as it was before,

they must know,

that their "einredenish"

(that they will remain in the previous state)

will not avail them anything,

for "the word of our God shall stand forever."

And also what they think regarding their will

(that they do not want to toil to become a new reality)

is only imagination,

for the true will of every single Jew is to fulfill the will of God,

as per the well-known ruling of the Rambam.

And when they explain to themselves what their true will is,

the will will come into revelation and their service in the aforementioned will be with will and delight.

And through the toil in all the above,

the success will be in the manner of a find,

"I toiled and I found"

until they come to the essential find,

"I have found Dovid My servant"

which refers to Moshiach our Righteous One, who comes through mental distraction.

And explained by the Rebbe, my father-in-law, the Nasi of our generation,

that this is not a contradiction to the need to demand the coming of Moshiach our Righteous One,

to speak about the matter of the coming of Moshiach, to write about this matter, and to raise a clamor about it,

and on the contrary,

this is the true mental distraction

that brings the coming of Moshiach closer to below ten handbreadths,

and in a manner that does not delay it even for the blink of an eye,

immediately and truly at once.