001 —001 - פדה בשלום נפשי מקרב לי כי ברבים היו עמדי - ש"פ ויצא, יו"ד כסלו (מאמר ג') ה'תשכ"ב

B"H, Shabbos Parshas Vayetze, 10 Kislev 5722.

Padah VeShalom Nafshi MiKarev Li Ki BaRabim Hayu Imadi.^[1] In his discourse on this verse (printed in Shaarei Teshuvah^[2]), the Baal HaGeulah explains that the reason war is called "krav" (from the root "kiruv"—closeness), even though war is the opposite of closeness, is because each of the two combatants wishes to conquer the other and subdue him so that he becomes included within himself. In order to accomplish this, one must draw close to his opponent—thus, "krav" means "kiruv." Similarly, in the battle between the nefesh haElokis (G‑dly soul) and the nefesh haBehamis (animal soul), the main struggle is during prayer (as the Zohar says, "the time of prayer is the time of battle"^[3]). For the avodah (service) of the nefesh haElokis to affect the nefesh haBehamis so that it becomes included within the nefesh haElokis—that is, that the animal soul, too, should love Hashem, "bechol levavcha, with both your inclinations"^[4]—this is accomplished when the nefesh haElokis clothes itself within the nefesh haBehamis, and its contemplation is in matters and in a way that the animal soul can also grasp^[5]. But when prayer comes only from the soul itself, it does not affect the animal soul, as explained in the maamar.

2) The refinement of the animal soul by the G‑dly soul clothing itself within it is the concept of war, as above. The idea of war is that there is an opponent and one must fight him^[6][7]. The meaning of "Padah VeShalom Nafshi" is that the redemption of the G‑dly soul from the exile of the animal soul is not through war, but rather, through the revelation of a higher light, the desires of the animal soul are nullified, so there is no need for war at all. As explained elsewhere^[8], and also in the aforementioned maamar^[9], regarding the refinement achieved through Torah study, which is not in the manner of war (i.e., there is an opponent, but he is conquered through battle), but rather, through the revelation of the light of Torah, the evil is nullified in its essence^[10]. Similarly, in prayer, through a love that is above reason and understanding, stemming from the level of chayah and yechidah, the desires of the animal soul are nullified, and the redemption of the G‑dly soul from the exile of the animal soul is in a manner of peace—"Padah VeShalom Nafshi."

It is explained there^[11] that the true aspect of "Padah VeShalom Nafshi" is achieved only through the revelation of the yechidah. The nullification of the animal soul's desires through the love above reason and understanding, which comes from the makif of chayah, is only because the desire of the G‑dly soul (at the level of chayah) overpowers the desire of the animal soul. [But because of the strength of the G‑dly soul's desire, the animal soul's desires are nullified automatically. In the avodah according to reason and understanding, from the levels of nefesh, ruach, neshamah, the refinement of the animal soul is by the G‑dly soul clothing itself within it and fighting with it, whereas at the level of chayah, through the strength of the G‑dly soul's desire (which is above reason), the animal soul's desires are nullified automatically. Still, their nullification is only due to the overpowering of the G‑dly soul, not because they are essentially nullified.] Therefore, this is not the true aspect of peace. The true aspect of "Padah VeShalom Nafshi" is through the revelation of the yechidah. Since the level of yechidah has no counterpart in the side of evil—"bavoa d'bavoa leisa lehu"^[12]—the nullification of the animal soul's desires through the revelation of the yechidah is not that the desires are nullified by the revelation, but that from the perspective of the yechidah, there is no place at all for foreign desires. This is "Padah VeShalom Nafshi... Ki BaRabim Hayu Imadi"—the reason for "Padah VeShalom Nafshi" is "BaRabim Hayu Imadi," for the avodah of "BaRabim Hayu Imadi" is the awakening and revelation of the yechidah (as explained at length in the maamar^[13]), and through the revelation of the yechidah, the redemption of the G‑dly soul is in a manner of peace—"Padah VeShalom Nafshi."

3) We need to understand: Since through the revelation of the yechidah (the avodah of "BaRabim Hayu Imadi") there is no place for opposition, there should be no need for redemption. And from the fact that "BaRabim Hayu Imadi" is given as the reason for "Padah VeShalom Nafshi" [the reason is the cause for what precedes it], it implies that even after "BaRabim Hayu Imadi" (the revelation of the yechidah), the G‑dly soul still requires redemption (albeit a peaceful one). Furthermore, from the fact that "BaRabim Hayu Imadi" is the reason for "Padah VeShalom Nafshi MiKarev Li," it implies that not only does the G‑dly soul still require redemption (in general) after "BaRabim Hayu Imadi," but it also needs redemption from the battles against it. Seemingly, even when the animal soul is like one asleep (who can later awaken^[14]), it does not fight the G‑dly soul at that moment, and certainly when the animal soul's desires are nullified (through the G‑dly soul's desire at the level of chayah)^[15], and even more so when the animal soul's desires are nullified (by the G‑dly soul's desire at the level of chayah), how can it be that even after the revelation of the yechidah ("BaRabim Hayu Imadi"), when there is no place at all for the animal soul's desires, the G‑dly soul still needs redemption from battles against it? The explanation is that the verse says "Ki BaRabim Hayu Imadi" [from which it is implied (as above) that "Padah... MiKarev Li" is after "BaRabim Hayu Imadi"] in order to hint that even someone on a lower level, whose G‑dly soul (not only the level of yechidah, but the G‑dly soul in general) is concealed, and even the animal soul fights against his G‑dly soul, nevertheless, by contemplating the concept of yechidah [and deciding that his conduct will be in accordance with the yechidah within his soul]^[16], "BaRabim Hayu Imadi," the redemption of his G‑dly soul from the battles of the animal soul ("Padah Nafshi MiKarev Li") is in a manner of peace.

4) This will be understood by first explaining what is written (in our parsha^[17]), "Veshavti VeShalom El Beis Avi" (I will return in peace to my father's house), and the Baal HaGeulah explains^[18] that Yaakov's journey to Charan was in order to refine the sparks that were there, and this is what he said, "Veshavti VeShalom El Beis Avi," that the refinement and return of the sparks to their source (to my father's house) should be in a manner of peace. The maamar adds^[19] that "shalom" means two types of peace: peace from above to below and peace from below to above. Similarly, regarding the word "shalom" in the verse "Padah VeShalom Nafshi," "shalom" means two types of peace^[20]: from above to below and from below to above. This can be connected with the verse^[21] "Vechol Banayich Limudei Hashem Verav Shalom Banayich" (All your children will be taught by Hashem, and great will be the peace of your children), for the concept of "rav shalom" (abundant peace)—there is no abundance less than two—refers to two types of peace: from above to below and from below to above.

It would seem that the intention in the maamar regarding "from above to below" and "from below to above" refers (also) to the two methods of refinement (the matter of "veshavti," returning the sparks to their source): refinement from above to below and refinement from below to above. But we need to understand, for it is explained elsewhere^[22] [and also in the aforementioned maamar (on "Padah VeShalom") of the Baal HaGeulah, as cited above in sections 1–2], that the concept of peace is in the refinement from above to below (refinement through the revelation of light), whereas the refinement from below to above (refinement through enclothement) is in the manner of war. And from the fact that it says "shalom" means two types of peace, peace from above to below and peace from below to above, it implies that even the refinement from below to above is in a manner of peace. Furthermore, from the fact that it says "veshavti veShalom"—two types of peace (both are necessary), it implies that each has an advantage^[23].

5) The idea is that in "shalom" (which is achieved through refinement) there are two forms. One is that the opponent is nullified—this is mainly in the refinement from above to below. In the refinement from below to above, where the refiner enclothes himself in the refined and works with him so that he desires to be refined, it is not that the lower (the refined) is nullified, but rather that he is refined by his own will. Since even after being refined, he remains a lower entity (for lower and higher are opposites^[24]), therefore, even after being refined, it is possible for him to oppose the higher. In a person's avodah, the refinement of the animal soul by the G‑dly soul clothing itself within it is that the contemplation of the G‑dly soul is in a way that the animal soul can also understand and grasp the G‑dly matter (being contemplated), so that it, too, comes to love Hashem. That the animal soul loves Hashem (even though by nature it is drawn to physical matters^[25]) is not because its existence is nullified, but rather because its intellect comes to understand that one must love Hashem^[26]. Since the animal soul's love of Hashem (including its understanding and grasp that one must love Hashem) is due to the intellect of the G‑dly soul (which is enclothed in the intellect of the animal soul), but the animal soul itself is naturally drawn to physical matters [as explained elsewhere^[27] that the refinement of the animal soul through contemplation is only in the manner of iskafya], even now (when the animal soul also loves Hashem), its opposition remains concealed (it just doesn't manifest). In order for the opposition to be nullified, it is through the refinement from above to below. When a light is revealed in the lower that is beyond its capacity, it is nullified out of existence. In a person's avodah, when the animal soul feels the love of the G‑dly soul that is above reason and understanding, this love is generally an abundant love that is beyond the limits of the heart's vessels, and through this, the existence of the animal soul is nullified, and it is transformed to good—"it'hapcha" (which is higher than "iskafya")^[28][29].

Another form of peace (achieved through refinement) is that the former opponent becomes a lover (as the verse says^[30], "even his enemies will make peace with him")—this is mainly in the refinement from below to above. In the refinement from above to below, the lower is not an opponent because it is nullified by the revelation of light, but not because there is a change in the lower's essence. Although through the revelation of the abundant love above reason and understanding, the animal soul is transformed to good (it'hapcha), this transformation is not due to the animal soul's own nature, but because through the abundant love of the G‑dly soul, the animal soul is nullified out of existence^[31]. The true aspect of "even his enemies will make peace with him" is in the refinement from below to above^[32], where the animal soul's love of Hashem comes from its own intellect.

6) This is the meaning of "veshavti veShalom" and likewise "Padah VeShalom"—peace from above to below and peace from below to above. The refinement of the animal soul ("Padah VeShalom Nafshi") and the refinement of the sparks in the world ("veshavti veShalom el beis avi") must be in both ways: from above to below and from below to above, so that both aspects (advantages) of peace are present. Furthermore, the perfection of peace (shalom also means perfection) is when the peace (in each of the two ways) includes both advantages. Even in the refinement from below to above, there is an aspect of it'hapcha, and even in the refinement from above to below, there is an aspect of the advantage that the refinement is from the lower's own nature. This is "Padah VeShalom Nafshi MiKarev Li"—even the aspect of "Padah VeShalom," which is generally the redemption of the G‑dly soul from the exile of the animal soul through the revelation of light^[33], should also have the advantage of "MiKarev Li" (krav from the root kiruv)^[34], the refinement of the animal soul itself. And conversely, even the refinement in the manner of "krav" (war) should be in a manner of "Padah VeShalom," it'hapcha.

The verse continues, "Ki BaRabim Hayu Imadi"—this is the reason for "Padah VeShalom Nafshi MiKarev Li." Through contemplating the concept of the yechidah, which arouses within a person a sense of bittul^[35] [that is, even before the avodah of "Padah VeShalom Nafshi MiKarev Li," and when one still needs to redeem his G‑dly soul from the battles of the animal soul, he is aroused with a general bittul to Elokus, which comes from the yechidah within him], the refinement of the animal soul is in a manner of "Padah VeShalom Nafshi MiKarev Li," so that in each of the two methods of refinement, both advantages are present^[36].

7) This concept can be connected with what the Rebbe Rayatz explains in his maamar on "Vechol Banayich Limudei Hashem Verav Shalom Banayich," said on Shabbos Parshas Vayetze 5689 (in the booklet of wedding discourses^[37]). The Targum translates the verse as "all your children are taught in the Torah of Hashem, and abundant will be the peace of your children." He explains^[38] that the emphasis on "taught in the Torah of Hashem" (even though it would seem obvious, since everyone knows that Torah is the Torah of Hashem^[39]) is that their Torah study is in a way that it is felt that the Torah is Hashem's Torah. The maamar adds that the meaning of "taught in the Torah of Hashem" is that although Torah study (learning) means understanding and grasping Torah with one's intellect (human intellect), nevertheless, even in his learning (intellect), it is felt that the Torah is Hashem's Torah—"taught in the Torah of Hashem." Through this feeling, even his learning (comprehension) is with bittul. In order for Torah study to be in this way, it must be preceded by the avodah of prayer, for prayer is the connection and bittul to Elokus. Through Torah study in this way (specifically), there is "rav shalom banayich"—abundant peace for the Torah scholars^[40], and also abundant peace in the world, as our Sages learn^[41] from this verse that Torah scholars increase peace in the world.

From the continuation of the maamar, it is understood that when Torah study is not in this way, then (in addition to not bringing peace to the world) it can lead to division of hearts, the opposite of peace. For when one lacks the feeling that Torah is Hashem's Torah, he takes pride in himself for having learned much Torah^[42] and becomes a self-important person, which leads to division of hearts, for due to his ego, he thinks that everything others say or do is to oppose him. As in the story (brought in the maamar^[43]) of someone (a great intellectual) who came to the Tzemach Tzedek for yechidus and complained that people step on him in the beis midrash. The Tzemach Tzedek answered, "You spread yourself out over the entire beis midrash, so wherever someone steps, it's on you." It can be said that the maamar brings the complaint that people step on him in the beis midrash, even though the beis midrash is a "mikdash me'at"^[44], and the Divine Presence rests there as in the Beis HaMikdash^[45], nevertheless, even there his ego was spread out. The maamar emphasizes that this complaint was made during yechidus, which is the connection of one's yechidah with the Rebbe's yechidah^[46], and yet, even then, he felt that people were stepping on him. Therefore, the maamar brings these details of the story to emphasize that through intellect alone, without avodah, one can have ego even in a mikdash me'at and even in yechidus, which shows the necessity of avodah. Afterwards, the Tzemach Tzedek explained the verse^[47] "Let the wicked forsake his way and the man of iniquity his thoughts," and "aven" (with a cholam) means strength and might^[48], so "ish aven" is a person strong in his own opinion. Thus, "let the wicked forsake his way and the man of iniquity his thoughts"—just as forsaking one's evil way is essential, so too must the "ish aven" forsake his thoughts (of ego).

It can be said that the use of the plural "his thoughts" is because in the thought of ego there are many levels, so it says "his thoughts" in the plural, meaning one must abandon even the most subtle forms of ego. Note the teaching of our Sages^[49] regarding a stain on a garment that invalidates immersion, that for builders [Torah scholars who build the world] it is on one side, and for an ignoramus on both sides. From this we learn regarding spiritual stains, that for a Torah scholar, even a subtle thought is a barrier, so it is essential to abandon one's thoughts in the plural.

It is explained in the maamar^[50] that the beginning of avodah is bittul. For to approach Elokus, whether in the manner of drawing close from below to above (ascending in prayer) or from above to below (grasping Elokus in Torah), it is through humility and lowliness. It can be said that the maamar details both methods of drawing close to Elokus, even though to explain the Targum's phrase "taught in the Torah of Hashem" it would seem only the closeness through Torah is relevant, to hint that through preceding with bittul, the peace of "banayich," Torah scholars (from above to below), is complete, including also the advantage of the peace of prayer (from below to above)^[51].

8) The idea is that since the purpose of the descent and fall of the sparks is so that they be refined and return to their source [and through this, they are elevated higher than before their descent], there can be no real obstacle (from the sparks themselves) to their refinement. Any obstacle is only from the person (the refiner), who has free choice, but from the perspective of the sparks, it is inevitable that they will be refined. [This is the meaning of "Adoniram over the tax"^[52]: Adoniram is "Adoni ram"—Adoni is like the Divine Name Ad-nai (the Shechinah), and ram (exalted) is the Infinite Light above worlds (Kudsha Brich Hu). Based on what is explained later (section 10) that the purpose of refinement is to unite Kudsha Brich Hu and Shechinah, "mas" (tax) refers to refinement. It is called "mas" because a tax must be paid. Adoniram is the one who compels the collection of the tax, the refinement of the sparks.] Moreover, the sparks themselves desire and yearn to be refined. This is "BaRabim Hayu Imadi"—the sparks found in the realm of "rabim" (public domain, separation) yearn to be refined [similar to the simple meaning of "BaRabim Hayu Imadi," that the people of Avshalom prayed for David's victory^[53][54]]. However, since the sparks are in exile in the realm of "rabim," this is not revealed. Sometimes it even seems to a person that worldly matters (not only do not help, but) hinder his avodah of Hashem, for the concealment of the sparks is total, like a concealment that is not even in existence. Through the avodah of "BaRabim Hayu Imadi," the awakening of the yechidah, the essence of the soul above all extension (existence), the hidden yearning of the sparks is aroused and revealed, and their desire to be refined—"BaRabim Hayu Imadi"—and then it is openly seen that worldly matters (not only do not hinder, but) actually assist in the avodah of Hashem.

9) This is "Padah VeShalom Nafshi MiKarev Li Ki BaRabim Hayu Imadi"—the peace of the refinement achieved through the avodah of "BaRabim Hayu Imadi" (the awakening of the yechidah) is complete, including both advantages (as above, section 6), for through the avodah of "BaRabim Hayu Imadi," the awakening of the yechidah, it is revealed that the sparks in exile in the "rabim" (public domain) were with me (desired to be refined), and therefore, even the refinement from above to below has the advantage that the refinement is from the lower's own desire, for even this refinement is because the lower wants to be refined (though the actual refinement is through the revelation of a higher light). Conversely, even the refinement from below to above is in a manner that the opposition of the lower is nullified. As explained above (section 5), even after the refinement of the lower (refinement from below to above), its opposition remains concealed, because the refinement of the lower is something added to it (by the refiner who enclothes himself within it), the opposite of its nature. Like the animal soul, which by nature is drawn to physical matters, and its love for Elokus [which comes through the G‑dly soul enclothed within it] is the opposite of its nature. From this we understand that when the lower is in a state that even before the refiner enclothes himself within it (the avodah of refinement), it already wants and yearns (openly) to be refined, then the refinement is not something added to it, and certainly not the opposite of its nature, and therefore, its refinement (even the refinement through enclothement) is similar to the concept of it'hapcha.

10) It is known^[55] that the general purpose of avodah is to unite Kudsha Brich Hu and Shechinah. This is the unification of sovev kol almin and memale kol almin, for Kudsha Brich Hu is the aspect of sovev, and Shechinah is the aspect of memale^[56]. This is what Yaakov said, "Veshavti veShalom el beis avi vehayah Hashem li leilokim"—through the avodah of refinement ("veshavti veShalom el beis avi," returning the sparks to their source) [for the main purpose for which the soul descends below is the avodah of refinement^[57]], "vehayah Hashem li leilokim," the unification of Hashem (sovev) and Elokim (memale). It can be said that through the avodah of refinement in both ways (from above to below and from below to above), and in a manner that each includes the other, the unification of sovev and memale is in both ways: drawing down sovev into memale and elevating memale into sovev, and in a manner that each includes both. Based on this, we can explain the connection of this concept specifically to Yaakov, for the integration of both methods of avodah of refinement, where each has both advantages, is through the revelation of the yechidah, which is above limitation, and this is why it says about Yaakov^[58] "ufaratzta yamah vakeidmah vatzafonah vanegbah" (you will burst forth westward, eastward, northward, and southward), an inheritance without boundaries^[59], because he had the revelation of the yechidah (as explained above^[60]).

It is known that the Shechinah is the aspect of malchus^[61], which includes all the souls of Israel, as our Sages said^[62], "All Israel are children of kings"^[63]. Based on this, we can say that in the unification of Kudsha Brich Hu and Shechinah is also included the unification of the Holy One, blessed be He, and Israel. The perfection of the unification is when it is in both ways: drawing down and elevating. It can be said that one of the reasons the marriage of the Holy One, blessed be He, and Israel will be in the future^[64] is because then there will be the revelation of the yechidah through Moshiach, who is the general yechidah^[65], the true aspect of "ufaratzta," through "the breaker will go up before us"^[66], may it be speedily in our days.

Summary

The Rebbe teaches that true spiritual peace comes when the G‑dly soul reveals its essence, the yechidah, transforming even the animal soul's opposition into harmony. This dual approach—refinement from above and from below—unites all aspects of the soul and the world with G‑d, bringing true unity and peace.