English translation — Likkutei Sichos Volume 1, page 85

By every Jew, the divine soul is always whole.

The Torah and mitzvos that a Jew does are eternal — forever and ever⁴.

In contrast, the

incorrect things that he does are no more than temporary

(because every Jew will ultimately repent),

consequently, also now they are not a thing of permanence

(a constant thing),

and like rivers that deceive⁵

Although in earlier generations one could not begin to learn the inner dimension of the Torah until one had first gone through many and various preparations,

But in these present generations,

it is a mitzvah to reveal this wisdom"<sup>14</sup>

and in particular,

after the revelation of the Torah of Chassidus through the Baal Shem Tov and his holy honor the Alter Rebbe and their successors,

this has become like all parts of the Torah, that every Jew is obligated to learn all parts of the Torah<sup>15</sup>.

6.

And through the conduct of "snatch and eat, snatch and drink,"

that one will not consider one's own state, whether one is up to it or not,

but one will keep increasing in Torah and mitzvos

(which is similar to the matter of a dream as above),

19.

Just as on Chanukah Jews stood with mesirus nefesh,

therefore there was then the miracle of the flask of oil to demonstrate chibasam shel Yisrael,

which has no connection with matters of reality.

Through the matter of hiddurim is the conduct of miracles above nature,

but it is connected with body,

with reality.

But through mesirus nefesh that he puts away his reality entirely,

is the conduct from Above in a manner that is entirely not touching reality.

So too from the other side,

that the conduct from Above is not connected with reality,

it calls forth among Jews a putting away of mesirus nefesh.

And specifically mesirus nefesh exists among all Jews,

even by the lowest of the low when he is apprehended³⁶

charity etc.).