English translation — י"ב-י"ג תמוז

1.

As is known,

the redemption of the Rebbe, my father-in-law, the leader of the generation,

(from his exile)

was on the 12th-13th of Tammuz: on Tuesday, the 12th of Tammuz, the Rebbe was informed that the order had arrived to free him from the exile in Kostroma; only, since on that day the "office" of the government there was closed

(because it was a holiday),

they gave the certificate of release to the Rebbe the next day,

Wednesday — the 13th of Tammuz.

Immediately¹

on the 12th of Tammuz the Rebbe said a Chassidic discourse²

on the verse³

"Hashem is with me among my helpers, and I will see [vengeance] upon my enemies",

and the next day,

after the actual release,

he said a Chassidic discourse⁴

beginning with the words "Blessed is He who bestows good upon the guilty, for He has bestowed good upon me"⁵.

The content of the verse "Hashem is my helper and I will see my enemies" simply is a request for the future — one asks that it should be

(Because of that which "Hashem is my helper")

"And I will see

(the vengeance)

my enemies"⁶

; but not so "Blessed is the One who bestows good upon the guilty, who has bestowed good upon me" is a giving of praise and thanks to the Almighty for the past — for that which "He has bestowed good upon me".

Is not understood in the opposite: simply it must turn out,

that at the time one receives good news about rescue and liberation,

one must <b>first of all</b>⁷

<b> </b>thank the Almighty for it,

and only then does an additional request etc. have a place

(for the future)

— would it not have been more fitting that the <b>first </b>Chassidic discourse be "Baruch HaGomel"?

With difficulty one can say,

that since the Rebbe, upon hearing the good news, could not yet make the <b>blessing </b>of "HaGomel" — because he had not yet been freed <b>in practice </b>and it is certainly not "completely out of danger"⁸

— therefore it was also not fitting then to say a Chassidic discourse beginning with "Baruch HaGomel"⁹.

But it requires explanation: it is a certain thing that also the &lt;b&gt;tidings of&lt;/b&gt; the liberation

(even before one can recite birkat hagomel)

must bring saying of praise and thanksgiving to Hashem — so could the maamar have been connected with a different expression of praise and thanksgiving&lt;sup&gt;10&lt;/sup&gt;

(not with "Baruch hagomel"),

and certainly that this must come before a matter of request,

and especially — the request of "

(Hashem is with my helper)

and I will see upon my enemies".

B.

In general,

is in addition to this that the essential redemption of our Rebbe was a great miracle,

there occurred in this atmosphere so many individual miracles.

Among them was one event,

which although at the time they did not pay any attention to it — but now,

after so many years,

when one considers the matter of "calmness",

one understands that in truth this was a very great miracle,

which had no

hold in nature — and that is:

The "order" in that state is,

that the inhabitants of the state are very strongly monitored by the government.

Thus is the situation also now,

and etc. and in that time,

and especially in connection with the imprisonment,

during which a "disguised search" was carried out¹¹

and they watched "with seven eyes" all those who had any connection with the Rebbe.

And nevertheless — as soon as it became publicized that they had arrested the Rebbe,

there <b>dozens </b>of Jews threw themselves into various activities and efforts to free him¹²

— and they did not take into account that they would be spied upon,

they did not look at the dangerous consequences that are connected with it.

They did this &lt;b&gt;openly,&lt;/b&gt;

to the extent of sending letters with your names — and moreover: turning themselves in to the government offices that were responsible for the verdict and exerting themselves to influence them —

And after all this one sees a wondrous thing: among all those who exerted themselves in this,

there was &lt;b&gt;not a single one &lt;/b&gt;that this harmed him &lt;b&gt;in any way whatsoever — &lt;/b&gt;not in matters pertaining to the soul,

not in matters pertaining

In body,

and even not with matters of money,

no livelihood!

True,

there is the principle that "agents for a mitzvah are not harmed"¹³

— but the Gemara says¹³

that "where damage is common" is entirely different

(and for such Jews, there was indeed "common damage" in the full sense and even more than that!)

And even more so is the wonder: in the time before the imprisonment,

and likewise after the imprisonment,

there were those whose connection with the master of the redemption harmed them physically

but physically they suffered etc.].

Regarding, however, the effort in the release of the Rebbe and his redemption,

this harmed no one

(as above)

! — even not in the days of the imprisonment,

before the time of the release and redemption had come,

when the danger was at its full strength — and certainly not after the redemption,

also did not harm in the later times,

even after the Rebbe left that country.

3.

And to add — it can be said that in a particular, the miracle is greater than the miracle of the redemption itself — and even according to calculations of nature:

Although the redemption of the Rebbe was an open miracle,

nevertheless it had a hold

(and a garment)

in nature — there was the effort

(in natural ways)

through

Several influential people etc. in the country itself and also from outside the country;

Regarding however those who had exerted themselves for the Rebbe,

and especially those who themselves went into the places and ministries most high to plead there that they should free the Rebbe — it is according to human intellect not any place that this should not harm them!

And likewise on the spiritual side of matters: as is understood,

the redemption of the Rebbe was bound up with the merit of his self-sacrifice for spreading Torah and strengthening Judaism and its dissemination,

connected with the merit of the Patriarchs,

and with many many merits.

And nevertheless the redemption came after he had so much suffering,

and sitting in prison,

all those torments that he suffered there,

afterwards the exile etc. etc.

But not so those who exerted themselves for the Rebbe — including also among them those who¹²

did not have self-sacrifice for matters of Torah and commandments,

also such that in their private lives they were not observers of Torah and commandments,

they belonged to the factions etc.,

And nevertheless, their efforts did not harm them — it passed in a smooth manner!

D.

And one could say, possibly,

that the Rebbe effected or explained

(or both together)

by saying

(immediately after the tidings of the redemption)

the maamar and explanation on the verse "Hashem is my helper":

Right at the beginning of the maamar, it stands

The Rebbe¹⁴

on the language of the verse "Hashem is with my helpers" and asks: "At first glance" it implies "that a person has many helpers and the Holy One, blessed be He, is with them,"

but the truth is, however,¹⁵,

that "there is nothing besides Him and only He alone, may He be blessed, is the Creator ..

and helps him in all that is his, as the Rambam wrote¹⁶

the foundation of foundations and pillar of wisdoms to know that there is a First Existence ..

And all existences ..

came into existence only from the truth of His existence"

(And in the end of the maamar the Rebbe answers,

that "ozri refers to the clarifications that are clarified, which are the true helpers of man,

and like the students who are called children",

and "Hashem is my helper" means,

that one effects that "also in the helpers there will be a revelation of the name Havayah).

And it can be said,

that with this the Rebbe wanted

(also)

to issue a halachic ruling*¹⁶

from Torah

(and in a Torah — a Chassidic discourse,

the inner dimension of Torah,

which is called the wisdom of truth)

regarding all those who endeavored for his release — that although "at first glance" it appears that <b>they</b> were "helpers",

helpers in a situation of open danger

(in a natural way)

for the <b>helper,</b>

and consequently they must have very great extraordinary merits to be saved

And in particular — a rescue in a way that no impression should remain at all,

But the truth is that <b>"there is nothing besides Him and only He alone </b>He, may He be blessed, is the Creator ..

<b>and Helper </b>to him",

That was the help only from "He alone is He".

In this case it stood &lt;b&gt;openly &lt;/b&gt;

(through the saying of the maamar&lt;sup&gt;17&lt;/sup&gt;)

that this is &lt;b&gt;only &lt;/b&gt;the help of "He alone is He."

And the matter expressed itself openly by the "helpers" themselves: all those who exerted themselves for the Rebbe did not do this with a calculated account and rational probabilities,

but each one of them sacrificed himself*&lt;sup&gt;17&lt;/sup&gt;

and did not reckon with any thing — one went on all dangerous paths — perhaps one would at least lighten the imprisonment,

or even help toward the redemption.

And therefore their existence did not take up place here,

and in their actions it could express itself openly that this is not &lt;b&gt;their &lt;/b&gt;help,

but this is from "He alone is He" — this the Almighty does.

And consequently it is understood simply,

why this did not harm anyone in any way whatsoever

(even not

later)

— since this is the help of "He alone is He",

of "the truth of His existence"¹⁸,

it is therefore not possible that something should be able to touch there.

Furthermore: one need not at all come to a "miracle" that it should not harm — it is by nature impossible to touch the "truth of His existence".

It turns out,

that one has

(in truth of the matter)

even not entered into a "place of danger"¹⁹

(where one needs to come to a great miracle to be saved from it)

— because this did openly "the truth of His existence"

(only this is

was through so-and-so and so-and-so etc.²⁰)

; so that from the outset there is no place that it should harm someone in any manner whatsoever.

In this case, such is the nature of things.

H.

Along with this, however, one must warn:

According to the above, one could seemingly come to a conclusion,

that they do not receive, heaven forbid, any reward,

because the assistance is not related to them,

but to the "truth of His existence" which "there is none besides Him."

But "the Holy One, blessed be He, does not withhold the reward of any creature"²¹,

and all the more so, a fortiori, etc. — of all those who sacrificed themselves in their efforts for the liberation of the Rebbe and his redemption — that their reward is very great,

And this the Rebbe emphasizes at the end of the discourse,

where he explains the phrase "Hashem is with me among my helpers",

that my helpers are the "clarifications that are clarified"

(which this is in the manner as it stands in the Mishnah²²

that "he who performs a mitzvah ...

acquires for himself an advocate" — from the mitzvah²³

is created an angel that helps him)

— also the Rebbe adds there: "And in the manner of the students who are called children".

And seemingly: what kind of connection does the matter

(that students are called children)

have to the matter of "Hashem is with me among my helpers"

Only with these few words is

The Rebbe emphasizes,

that the explanation of "be'ozrai" remains

(also)

literally,

that there are "many helpers",

including "helpers" <b>literally</b> — the Jews who helped him out, through which they became his disciples and his children,

they are "helpers"; because since a Jew has free choice,

and they chose to do the matters of effort,

they are called "helpers" and receive for this <b>full reward</b>²⁴.

And nevertheless this is not a contradiction to that which he writes in the beginning of the discourse that "There is none else besides Him and only He alone is He, blessed is He, the Creator ..

and helps him" — because it is <b>"Havayah </b>is <b>my helper",</b>

as he interprets at the end of the discourse

(as above)

that <b>in the helpers </b>the revelation of the name Havayah should shine.

D.

E.

That the activator of this help is <b>Havayah</b>²⁵

<b> </b>which shines in "my helper".

And it can be said that this is also the reason why the Rebbe said the discourse "Havayah is my helper" before the discourse "Blessed is the One who bestows good" — because first of all one must protect²⁶

So from this "Tov shegmalani" should not come out a matter not as it should be regarding another,

and especially regarding those who exerted themselves in the rescue; and not only should it not harm them at all,

as above,

but moreover — that they should receive for this the full reward.

6.

In the aforementioned maamar

(at its beginning),

after the Rebbe establishes the beginning of the verse "Hashem is for me as my helper",

he asks on the second part of the verse "And I will see upon my enemies": why does one ask "And I will see upon my enemies"

(to see vengeance upon the enemies)

— seemingly the request should have been,

that the foes and enemies should be transformed into lovers and relatives?

And the Rebbe adds²⁷

: "And although all of David's hatred was only for haters of God, as it is said²⁸

'Do I not hate those who hate You, O Lord, and with those who rise up against You do I not contend?'

Nevertheless, is it not written²⁹

'Let sinners cease from the earth,' and our Sages of blessed memory said³⁰

'Sinners' is written, not 'sins,'

meaning that the sinners will repent."

And one could say,

that with this the Rebbe warned about another matter in connection with his redemption

(which also comes <b>before</b> one says "Hagomel"),

but in the second extreme:

Thus those who arrested the Rebbe and caused him suffering — not only physical suffering but also

(and primarily)

suffering of the soul: disturbed his service of G-d and especially sitting in prison — they are indeed in the category of "Those who hate You, HaShem, I hate"; and therefore it would seemingly be fitting that after the victory over them one should have towards them the relation of "And I will see upon my enemies" literally — a matter of revenge; not a personal revenge, G-d forbid,

but revenge of HaShem

("Those who hate You, HaShem")

Thus the Rebbe negates immediately at the beginning of the maamar,

that even regarding the "enemies" who are in the category of "Those who hate You, HaShem,"

the request must be

(not "I will see upon my enemies" literally,

"Let sins cease, and not sinners,"

because one must pray

"that the sinners should repent."

And this is the connection between the two matters in the verse: When one hears that it is "there is none besides Him and only He alone is He the Creator etc." — it is "G-d is for me among my helpers" — then one hears the truth also regarding "my enemies",

that what one suffers from the "enemy" is not because he has in this some power G-d forbid,

but)

but

(as explained at length in Igeret HaKodesh³²)

— "for G-d said to him: curse"³³

; so consequently there is no place

(and this is what the Rebbe negates in the explanation of "and I will see upon my enemies")

that this should arouse

a feeling of revenge,

as understood from Igeret HaKodesh there.

7.

In what does the inner content of "And I will see upon my enemies" consist?

— says the Rebbe at the end of the maamar³⁴

: in order to reach the level of seeing

("And I will see")

and as the statement³⁵

Who is wise? He who sees the future ..

it is specifically through the opponent

("upon my enemies").

That means: not only do "enemies" not evoke a feeling of revenge,

but on the contrary: knowing that what one encounters in an opponent,

an enemy,

is a thing that comes from above,

and the other is merely a messenger from the Almighty

("Hashem said to him"),

one seeks and finds in it the <b>instruction from above</b> in one's <b>own</b> service,

until in a manner of <b>seeing</b>³⁶

<b> </b>in this — and one comes to the conclusion,

that it all was in order to attain a higher level in the service of G-d — service in the category of <b>seeing</b>³⁷.

And specifically after one hears the matter of "Hashem is for me among my helpers, and I will see [my vengeance] upon my enemies" in perfection in both details — that both regarding "my helpers" and regarding "my enemies" everything is a matter of "Hashem is for me"

(Because "there is nothing besides Him")

— then comes in completeness the "Blessed is the One who bestows good etc. who has bestowed good upon me",

that one hears how

It is "bestowed upon me" from the Supreme One Himself,

And it comes down into revealed good,

in the good that is seen and revealed below ten handbreadths,

until — in the language of the Rebbe³⁸

: indeed, the supporters of the Torah are fortunate and blessed with all good.

(From the talks of 12 Tammuz and Shabbat Parshat Balak 5720