תשרי ט"ז - אגרת הקודש פרק כב

The Alter Rebbe now says, "אך האמת אגיד לשומעים לי"—but the truth I must say to those who listen to me. He explains that אהבה מקלקלת השורה—love can distort the straight path. In this context, he means that a person's self-love, especially the love for one's own physical life, can cloud their judgment and prevent them from seeing the truth. This self-love acts as a כסות עינים—a covering over the eyes, so that a person does not see things as they truly are.

He describes how, out of אהבתם לחיי הגוף לש"ש—their love for their bodily life, even for the sake of heaven, to serve Hashem with energy and passion—people can become more attached to their physical well-being than to their soul's love for Hashem. The Alter Rebbe says that sometimes this love for the body, even when motivated by holy intentions, can be greater than the soul's love for Hashem. Because of this, when a person experiences physical pain or hardship, היטב חרה להם בצער הגוף ח"ו—they are deeply upset by the suffering of the body, G‑d forbid. They cannot accept any discomfort at all.

This inability to accept suffering leads them to מעבירם על דעתם—lose their composure and perspective. They begin to travel from city to city, seeking advice from afar, running to tzaddikim and sages to find relief from their troubles. But, says the Alter Rebbe, ולא שעו אל ה'—they do not turn to Hashem Himself. Instead of returning to Hashem with a humble spirit and subduing their body to accept His rebuke with love, they look for someone else to save them from their difficulties. The proper response, he says, is to accept Hashem's rebuke with love, recognizing that את אשר יאהב ה'—Hashem rebukes those whom He loves.

He gives a parable: Imagine a אב רחמן חכם וצדיק—a merciful, wise, and righteous father who disciplines his son. If the son is wise, he will not להפוך עורף—turn his back and run away to find help elsewhere, or even seek an advocate to plead his case before his compassionate father. Rather, the right approach is להיות ישר יחזו פנימו עם אביו פנים בפנים—to be upright and face his father directly, face to face, and to endure his father's discipline with love, knowing it is for his own good all his days.

The Alter Rebbe then explains the spiritual parallel: למעלה בחי' פנים הוא הרצון והחשק—Above, in the spiritual realms, the concept of "face" refers to Hashem's will and desire. When Hashem, our Father in Heaven, bestows all good—both spiritual and physical life—upon His children, He does so with אהבה ורצון חשיקה וחפיצה—love, will, longing, and delight. This flow comes ע"י תורת חיים—through the living Torah, which is Hashem's will that He gave us. As it says, כי באור פניך נתת לנו תורת חיים—"for in the light of Your face You have given us the Torah of life," to do His will. This is what is meant by באור פני מלך חיים ורצונו—in the light of the face of the King of life and His will.

In contrast, for לעו"ג—those who worship idols, Hashem gives them physical life שלא ברצון וחשיקה וחפיצה—not with will, desire, or delight. That is why they are called אלהים אחרים—other gods, which also means "others" or "the back," because they receive their flow from the אחוריים—the "back" side, not the face.

The same is true for a person: הרצון והחשק הוא בחי' פנים—when a person has desire and longing, that is the aspect of "face." But if he does not accept what happens to him with love and willingness, it is as if he is הופך עורף ואחור—turning his back to Hashem, G‑d forbid. The lesson is that when we accept what Hashem gives us with love and willingness, we are "facing" Hashem. But if we reject it, we are turning away from Him.