7749 —מלחמה רוחנית, העלאת תאוות היתר, והפיכת מעשים

B"H, Erev Shabbat Kodesh 13 Elul, 5721. Brooklyn.

Shalom u'Vrachah!

I acknowledge receipt of your letter—without indication of when it was written—along with its enclosure. May it be His will that you be inscribed and sealed for good in all matters together.

As is hinted (and also the manner of service in this) at the beginning of this week's Torah portion: Ki Tetze LaMilchamah (“When you go out to war”): The mere act of going out—even before waging war—is to be done in a way that is above and beyond your enemies because one contemplates and knows that 'Hashem Elokeichem HaHolech Imachem' ("the L‑rd your G‑d who goes with you"). 'Oivecha' (your enemies) is written in the plural form: enemies of the body and enemies of the soul. They are included in one word because Israel is one nation on earth; they subjugate the body and physicality to the soul and spirituality, revealing the true oneness within them.

This going out—and in such a manner—affects and draws down that 'VeNesano' (He will deliver)—singular form. The root above gives over—the yetzer hara (enemy of the soul) is the angel of death (enemy of the body)—'Hashem Elokecha BeYadecha' (the L‑rd your G‑d into your hand): a complete giving, until 'VeShavita Shivyo' (you take its captives)—the captivity of your enemies. This means rescuing even what was already captured by your enemies.

This applies not only to someone who transgressed an actual sin and does such great teshuvah that his intentional sins become like merits but also to elevating matters of permitted desires that temporarily fell into the realm of unholiness. On a higher level, this applies to the service of the beinoni—which is every person’s measure—and after him every person should draw forth—that the power of his soul from kelipat nogah is transformed into actual good. An even higher service is to transform the traits of the animal soul in the heart (which are a Divine spark) to become completely good like the yetzer tov itself.

And possibly one could say that this also includes elevating what was done—in Torah and mitzvos—simply not for its own sake nor not for its own sake; these deeds remain in the externality of worlds, but when one returns and does them for their own sake, then even those simple deeds leave externality, connect and join with those done for their own sake, and ascend above to stand before Hashem specifically.

With blessings for a good inscription and sealing.

Summary

The Rebbe teaches that our spiritual battles encompass both body and soul. By striving to elevate even neutral or previously misdirected actions through proper intention, we can transform all aspects of ourselves into holiness and bring everything closer to G‑d.