004 —004 - מוצאי ש"פ ויצא, ט' כסלו, אור ליו"ד כסלו, ה'תשל"ט פדה בשלום נפשי מקרב לי כי ברבים היו עמדי

B"H, Motzaei Shabbos Parshas Vayetzei, 9 Kislev, Eve of 10 Kislev, 5739.

Padah VeShalom Nafshi MiKarev Li Ki VaRabim Hayu Imadi.

In the discourse of the Baal HaGeulah on this verse (printed in his Sefer Shaarei Teshuvah^[1][2][3]), he explains that the meaning of 'Padah VeShalom' (specifically 'beshalom'—in peace) is that the redemption occurs in such a way that the opposition is completely nullified, so there is no need for battle at all. This is similar to the days of Shlomo^[4], when all the nations were nullified before him without war, which is why he was called Shlomo, for there was peace in his days^[5]. The discourse emphasizes: if there is no opposition at all, why is redemption needed? The explanation is that 'Padah VeShalom' does not mean that peace follows redemption (i.e., redemption through war and then peace), but that the redemption itself is in peace. Therefore, the discourse stresses that in a state of peace, redemption seems unnecessary. Another point: in this very verse it says 'Padah... MiKarev Li'—that the redemption of my soul is from the battles that come upon me^[6][7]. How can redemption from battles be a redemption in peace, as these seem to be opposites?

2) Furthermore, these two concepts ('Padah VeShalom' and 'MiKarev Li') are not just opposites, but opposites from one extreme to the other. The reason that war is called 'karev' (from the root 'kiruv'—closeness), even though war is the opposite of closeness, is (as explained in the discourse^[8]) because the main intensity of war is when it is fought in close quarters. There are two types of war: one where the fighters are distant and throw stones, arrows, etc., at each other, and one where the fighters come close (in proximity) and even wrestle^[9], as in 'Vaye'avek ish imo'^[10], where they embrace each other physically. This type of war—ultimate closeness—is the most intense.

Similarly, the peace in this verse is not just any peace, but the ultimate perfection of peace. As the Baal HaGeulah explains in the discourse^[11], the true meaning of 'Padah VeShalom Nafshi' is that those who were previously enemies and opponents become 'complete lovers.' This is even greater than the peace in the days of Shlomo^[12], where everyone was nullified due to the revelation of light (but not transformed to holiness)^[13]. The true peace (where even the opposition is transformed to holiness) will be in the future, as it says^[14] 'Az Ehfoch El Amim Safah Berurah...,' and likewise regarding animals—'VeGar Ze'ev Im Keves...'^[15], and even the snake (peten and tzefa'oni^[16]) will be transformed for good, as it says^[17] 'Gam Oyvav Yashlim Ito'—even the snake, as it was at the beginning of creation (before the sin of the Tree of Knowledge), when there was a great sun^[18]. Furthermore, since every descent is for the sake of ascent, the refinement and elevation of the snake in the future will be even higher than the level of the 'great sun' before the descent^[19]. Based on this, we must further understand the verse 'Padah VeShalom... MiKarev Li,' for the 'karev' and 'shalom' in this verse are opposites from one extreme to the other—how can it be 'Padah VeShalom... MiKarev Li'?

3) This will be understood by first introducing what is explained in the discourse of the Baal HaGeulah^[20], that both 'karev' and 'shalom' are present in the service of prayer. It is generally explained^[21] that the refinement of prayer is through battle—'shaata d'tzlota shaata d'karba'^[22]—and refinement through tranquility (peace) is through Torah study^[23]. But in this discourse, it is explained that even in prayer there are both aspects. The love^[24] of 'bechol levavcha,' which comes from nefesh, ruach, neshamah (Naran), even though this love also affects the animal soul (so that it too loves Hashem—'bechol levavcha' with both inclinations^[25]), since this love is based on understanding and comprehension (that G-dliness is good), and since intellect is an inner faculty (that is invested in what it influences), it follows that the effect of the Divine soul on the animal soul is through the Divine soul investing itself in the animal soul, so that the contemplation must be in matters and in a way that the animal soul can also grasp^[26]. This investment (of the Divine soul in the animal soul) is the concept of battle^[27]. Even the love of 'bechol nafshecha,' which comes from the level of chayah, although chayah is a makif (encompassing level), and the refinement of the animal soul through this love is not through investment but through the overpowering will of the Divine soul (a will above reason), which automatically nullifies the desires of the animal soul, nevertheless, since the nullification of the animal soul's desires is only due to the overpowering will of the Divine soul (and the animal soul still has hidden foreign desires, but they do not manifest because of the Divine soul's dominance), this too is included in the service of refinement through battle. The concept of 'Padah VeShalom Nafshi' is in the love of 'bechol me'odecha,' which comes from the level of yechidah. Since the level of yechidah has no counterpart in the side of evil—'bava d'bava leyt lehu'^[28]—when the yechidah is revealed, the opposition is nullified. The level of chayah, since there is a counterpart in the side of evil, its revelation does not negate the foreign desires of the animal soul, but only overpowers them; for the foreign desires to be nullified requires the revelation of the yechidah.

4) This is connected with the well-known idea^[29] regarding the power of mesirus nefesh (self-sacrifice) in every Jew (which comes from yechidah^[30]): that a Jew gives up his life rather than be separated, G-d forbid, from the unity of Hashem—not because he wants to (i.e., he could choose otherwise but chooses this), but because he simply cannot be separated from Hashem. Based on this, we can explain what is often stated^[31] that the love of 'bechol me'odecha' is the concept of mesirus nefesh. This is puzzling, for even the love of 'bechol levavcha' and 'bechol nafshecha' seemingly requires mesirus nefesh, for if one loves Hashem with all his heart, and certainly with all his soul, he will surely give up his life for Him^[32]. What is the novelty in the love of 'bechol me'odecha'? The explanation: the mesirus nefesh that comes from the love of 'bechol levavcha' and 'bechol nafshecha' is such that one wants to give up his life for Hashem (in 'bechol levavcha,' Naran—will based on reason, and in 'bechol nafshecha,' chayah—will above reason), whereas the mesirus nefesh from 'bechol me'odecha,' yechidah, is such that it is impossible to be otherwise. This is why mesirus nefesh is associated with 'bechol me'odecha,' for mesirus nefesh is the concept of bittul (self-nullification), and true bittul is when the mesirus nefesh is not from one's own will (self), but from G-dliness. This also explains why the nullification of the animal soul's foreign desires is only through the love of 'bechol me'odecha,' for in the other loves, since it is possible not to give up one's life (and if one does, it is only by choice), this shows that the existence of the opposition remains. The nullification of the opposition (total nullification) is through the love of 'bechol me'odecha,' where it is simply impossible to be otherwise.

5) In the above-mentioned discourse of the Baal HaGeulah at the beginning^[33], it is explained that the concept of battle (of the Divine soul with the animal soul) is in Naran as invested in the body and animal soul, whereas in the makifim (encompassing levels) of chayah and yechidah, battle does not apply. However, later in the discourse^[34], it is explained in more detail that even in chayah there is an aspect of battle, and true peace is only in yechidah. This is similar to what Hashem told King David (when he wanted to build the Beis HaMikdash): 'You have shed much blood... therefore you will not build a house for My Name... a son will be born to you, he will be a man of rest... he will build a house for My Name'^[35]. Nevertheless, the design of the Mikdash was made by David (from Hashem's hand upon him^[36]), and David gave Shlomo the design of the sanctuary^[37]. The question is: since the Beis HaMikdash is associated with rest^[38] and peace specifically, and therefore David was told not to build it because he was a man of war^[39], why was the preparation for the Mikdash done by David, who was a man of war? The explanation: at the time David wanted to build the Mikdash, and certainly when he prepared the design, David was in a state of rest, and Hashem had given him rest from all his enemies^[40]. However, since David's rest came through the wars he fought, the building of the Mikdash had to be by Shlomo, a man of rest—rest in essence. Similarly, what is explained in the discourse (at the beginning) that even in chayah there is no battle is like David's rest after he had conquered all his enemies. In Naran, which is invested in the body and animal soul, since the Divine soul's effect on the animal soul is through investment and engagement—the animal soul's understanding is in the good of physical things, and the Divine soul engages with it to explain the good of G-dliness—this is truly battle. In chayah, since its effect on the animal soul is not through investment but through the revelation of the strong will for G-dliness of the Divine soul, which automatically nullifies the animal soul's desires, this is not battle, but rather rest. However, this rest is not essential rest, but only due to the dominance of the Divine soul's will, like David's rest after Hashem gave him rest from his enemies, which came because he had conquered all his wars. The nullification of the animal soul's desires through the revelation of yechidah is not that the revelation of yechidah causes the nullification, but that from the perspective of yechidah (which has no counterpart in evil), there is no place for foreign desires at all, like the rest of Shlomo, which was not through victory, but essential rest.

6) Similarly, in the service that is in the manner of battle, there are many levels. The battle in prayer—'shaata d'tzlota shaata d'karba'—since during prayer one is removed from worldly matters and is occupied with contemplation of G-dliness and arousing love and awe of Hashem, but the contemplation (and the love and awe) must be in a way that is also grasped by the intellect of the animal soul, this is not true battle (and is called 'the sword^[41] of peace^[42]'). The main battle is during eating and drinking—'bread is eaten with the sword^[43]'—and similarly in other bodily needs. Within this, the main battle is in business dealings. The battle in eating (and similarly in other bodily needs) is to eat for the sake of Heaven and not to fulfill one's own desires, i.e., to fight against the desire and pleasure in the food (and not be invested in it), whereas in business dealings, which must be conducted (according to Torah) in an invested manner—'did you conduct business faithfully^[44]'—[this is also why all refinement is called 'Canaan,' meaning merchant^[45], for the main refinement through investment is in business]. Thus, the battle in eating is like the battle with a sword ('bread is eaten with the sword'), and although the sword battle is only when close to the enemy (the difference between sword and bow^[46]), this closeness is only in place. The battle in business is like the battle called 'karev' (from 'kiruv'), where the closeness is not only in place, but the two fighters embrace each other, as explained above (section 2) at length.

7) This is 'Padah VeShalom Nafshi MiKarev Li'—that even the service of refinement in the manner of 'karev' (not just in the manner of battle, but 'karev') should be in the manner of 'Padah VeShalom,' peace in its ultimate perfection, like the peace in the days of Shlomo, and even higher—as it will be in the future. The reason is as the verse continues: 'Ki VaRabim Hayu Imadi.' Through the service of 'VaRabim Hayu Imadi,' which is the awakening and revelation of the yechidah, as explained at length in the above discourse of the Baal HaGeulah^[47], that every Jew has the ability to arouse and reveal his yechidah, through this comes 'Padah VeShalom Nafshi'—the soul of the person serving. Even though he is involved in worldly matters to refine them in the manner of 'karev,' nevertheless, he will not be ensnared by them, and his redemption will be in peace, to the ultimate perfection of peace. Furthermore, even the redemption of the sparks in worldly matters will be in peace—'VaRabim Hayu Imadi'—that even the sparks that were initially in the state of 'rabim' (in exile in the public domain, 'mountains of separation'^[48]) are included in the soul of the person refining them—'hayu imadi'—until they are included in his yechidah.

8) This is also the connection and relevance of the redemption of 10 Kislev and 19 Kislev to the verse 'Padah VeShalom Nafshi'^[49]. Even though the redemption was 'mikarev,' including that the imprisonment came through the slander of those who had a relationship of closeness, which is a great descent and pain, nevertheless, the redemption was in peace and completeness, and this became a preparation for the ultimate perfection that will be in the future. Through 'Yafutzu Maayanosecha Chutzah,' which began primarily on 19 Kislev^[50], and especially through the work of the Baal HaGeulah of 10 Kislev, whose spreading of the wellsprings was in the manner of 'Rechovos HaNahar'^[51]—that he extended the 'maayan' in the manner of 'Rechovos HaNahar'—through this, 'then this master, King Moshiach, will come'^[52], when there will be true and ultimate peace and tranquility. Those who taste it merit life^[53], beginning to taste this even in the last days of exile, being able to engage in the service of spreading the wellsprings outward with tranquility, joy, and gladness of heart, in a manner of ever-increasing light. And very soon, we will merit 'the night will shine like the day'^[54], with the coming of Moshiach Tzidkeinu.

Summary

The maamar teaches that true redemption comes not through conflict but through a peace so complete that even adversaries are transformed. This reflects the power of the Jewish soul's yechidah, which brings about ultimate unity and prepares the world for the future era of perfect peace with the coming of Moshiach.