ש"פ ג אב - גבורת התורה, האמונה כמתנים, והתקרבות לה'

The Alter Rebbe opens this letter with a blessing, as is customary to begin with words of ברכה—blessing. He expresses his desire to both bless and thank Hashem for His goodness. This sets the tone for the entire letter, emphasizing gratitude and acknowledgment of G‑d's kindness.

By starting with a blessing, the Alter Rebbe is not just following a formal tradition, but is highlighting the importance of recognizing the source of all good. Whenever we experience something positive, our first response should be to turn to Hashem with thanks and praise. This is a fundamental attitude in Yiddishkeit: to always begin with a sense of appreciation for the blessings we receive.

The Alter Rebbe continues by quoting the verse, שמועה טובה שמעה ותחי נפשי—"I heard good news, and my soul was revived." He is expressing his personal joy and spiritual rejuvenation upon hearing the good tidings.

He explains that when a person hears genuinely good news, it brings a sense of vitality and life to the soul. In this context, the "good news" refers to the completion of the entire Shas by the Chassidim. This is not just any good news, but something that touches the very essence of the soul, because it is connected to Torah and spiritual accomplishment.

The Alter Rebbe is teaching us that when we hear about spiritual achievements—especially those involving Torah learning—it should fill us with life and gratitude. This is a model for how we should react to positive developments in our own spiritual communities.

The Alter Rebbe now clarifies what is truly considered "good." He states, אין טוב אלא תורה—there is nothing truly good except for Torah.

This means that while there are many things in the world that people might call "good," the ultimate and truest good is Torah itself. All other forms of goodness are secondary or derivative; the essence of good is found in the study and fulfillment of Torah.

By emphasizing this point, the Alter Rebbe is directing our focus: when we celebrate good news, especially in the context of spiritual life, it is the Torah that is the real source of that goodness. This elevates our perspective and helps us recognize what is truly valuable.

The Alter Rebbe elaborates on the phrase תורת ה' תמימה—"the Torah of Hashem is complete." He explains that in this context, it refers to the completion of the entire Shas, the whole Talmud, by the Chassidim in many cities and minyanim among Anash.

He notes that the usual meaning of תמימה is "wholesome" or "perfect," but here it is being used to indicate that the Torah was completed in its entirety. The accomplishment is not just in learning parts of Torah, but in finishing the whole Shas, which includes all six orders of the Mishnah and the entire Talmud.

The Alter Rebbe points out that this was done in most cities and minyanim of Anash, sometimes even in places where there was only a minyan but not a full community. This widespread achievement is a source of great joy and gratitude, and it is what prompted the Alter Rebbe to write this letter of thanks and blessing.

The Alter Rebbe expresses both gratitude for the past and a request for the future. He thanks Hashem for the accomplishment that has already taken place—the completion of Shas—and simultaneously prays that Hashem should continue to grant success in the future.

This dual approach teaches us an important lesson: whenever we experience a blessing, we should not only thank Hashem for what has already happened, but also ask for continued assistance and growth. The Alter Rebbe models this by expressing his hope that the Chassidim will continue to be strengthened in their Torah learning, year after year.

He is teaching us to live with both appreciation for what we have and aspiration for what we can yet achieve, always turning to Hashem for both.

The Alter Rebbe continues his blessing, saying, כה יתן וכה יוסיף ה'—"So may Hashem give and so may He add." He is asking that Hashem should continue to strengthen their hearts among the mighty, year after year, with the גבורה של תורה—the strength that comes from Torah.

He explains that the strength to continue learning and completing Torah comes from Hashem, and it is specifically the strength of Torah that empowers a person to persevere. The phrase לאמץ לבם בגבורים—"to strengthen their hearts among the mighty"—means that Hashem should give them the courage and fortitude to be counted among those who are strong in Torah.

This is not just a physical strength, but a spiritual might that enables a person to overcome obstacles and remain steadfast in Torah study, year after year. The Alter Rebbe is blessing the Chassidim that they should be granted this ongoing strength from Hashem.

The Alter Rebbe now explains the purpose of all this: ולהודיע לבני אדם גבורתה של תורה שבע"פ, וכחה עוז—"to make known to people the might of the Oral Torah and the power of its strength."

He emphasizes that the completion of Shas is not just a private accomplishment, but something that should be publicized and shared, so that others can appreciate the strength of Torah Sheba'al Peh—the Oral Torah. The Alter Rebbe wants people to recognize how powerful and mighty the Torah is, especially the Oral Torah, which requires effort, diligence, and perseverance to master.

By publicizing this achievement, the Alter Rebbe is encouraging others to value and strive for the same strength in Torah learning. The might of Torah is not just in its content, but in the dedication and commitment it inspires in those who study it. This is the message he wants to convey: the Oral Torah has a unique strength and power that should be known and celebrated by all.

The Alter Rebbe begins by referencing a verse from Shlomo HaMelech, peace be upon him: חגרה בעוז מתניה—she girded her loins with strength. This is a verse from Eishes Chayil, which is understood as an allegory for the Jewish people, Knesses Yisroel.

The Rebbe explains that this verse is not just poetic, but it actually teaches us something fundamental about the structure of the soul and the strength that Torah provides. The phrase בעוז—with strength—refers to the unique power of Torah, specifically Torah Sheba'al Peh, the Oral Torah, which gives the Jewish people the ability to "gird their loins" and stand strong in their service of Hashem.

He points out that the "strength" mentioned here is the Gevurah shel Torah—the might of Torah—which supports and empowers the entire spiritual structure of a Jew. This strength is what enables the Jewish people to persevere and grow in their connection to Hashem, year after year, through the study and completion of Torah.

The Alter Rebbe now explains the metaphor of the מתנים—the loins or hips. He says that in the physical body, the loins are what support and uphold the entire body, including the head, which stands upright because of them.

This means that just as the head and the rest of the body rely on the loins for their stability and ability to stand, so too in the spiritual structure of a person, there is a foundational element that supports everything else. Without this support, the entire structure would collapse.

The Rebbe is setting up the analogy that the loins, which are the base and support of the body, correspond to a crucial element in the soul that upholds all the higher faculties, including the intellect—the "head" of the soul.

Continuing the analogy, the Alter Rebbe points out that the loins are not only the support of the body, but they are also what enable a person to move. The loins are what allow a person to walk, to go and to come, to reach the place he desires.

In other words, the loins are the part of the body that gives a person the ability to progress and to travel towards his goals. They are the source of movement and direction, not just stability.

This sets up the idea that in the spiritual sense as well, there is an aspect that both supports and propels a person forward in his service of Hashem, enabling him to reach his spiritual destination.

The Alter Rebbe now draws the parallel to the soul. Just as in the physical body, the loins support and move the body, so too in the ruchniyus—the spiritual makeup—of the nefesh elokis, the godly soul, there is a similar structure.

He explains that the spiritual "loins" of the soul serve the same function: they are the foundation and the driving force that uphold and move the entire spiritual persona. The rest of the soul's faculties—its intellect and emotions—are all built upon this foundation.

This analogy helps us understand that the soul's structure mirrors the body, and that there is a core element in the soul that is absolutely essential for all spiritual growth and movement.

What is this foundational element in the soul? The Alter Rebbe identifies it as emunah amitis—the true faith in the one G‑d, the blessed Infinite One.

This האמונה האמיתית בה' אחד אין סוף ברוך הוא—the genuine belief in the absolute unity and infinity of Hashem—is what upholds the entire spiritual structure. Without this emunah, nothing else can stand; it is the "loins" of the soul.

The Rebbe emphasizes that everything in a Jew's spiritual life—his understanding, his feelings, his actions—rests upon this unwavering faith in Hashem's oneness and infinity.

The Alter Rebbe elaborates on what this true faith entails. He says that it means believing that איהו ממלא כל עלמין וסובב כל עלמין, ולית אתר פנוי מיניה—He fills all worlds, He surrounds all worlds, and there is no place empty of Him.

This faith is not limited to a particular place or time. It extends upwards without end and downwards without limit, and in all four directions, in a truly infinite manner. Hashem's presence is everywhere, in every dimension, in every aspect of existence.

The Rebbe also notes that this applies not only in the dimension of space (olam), but also in time (shana) and in soul (nefesh), as is known. In every era, in every soul, and in every place, Hashem's infinity is present.

The Alter Rebbe now connects this emunah to the earlier analogy. He says that this faith is called the level of "loins"—מתנים—because it is what upholds and sustains the "head," which is the intellect (seichel).

Just as the physical loins support the head and allow it to stand, so too, the emunah is what gives the intellect its foundation. Without emunah, a person's contemplation and understanding of Hashem would have nothing to stand on.

The Rebbe is teaching that the entire process of spiritual growth—beginning with faith, moving to contemplation, and then to emotional connection—depends on this foundational emunah, which is the "loins" of the soul.

The Alter Rebbe continues: The person who reflects and deeply contemplates the greatness of the Infinite One, blessed be He, in the aspects of olam, shana, nefesh—space, time, and soul—does so only because he has this foundational emunah.

It is this faith that enables a person to use his intellect to meditate on Hashem's greatness in all dimensions. The emunah supports the seichel, allowing for true hisbonenus—contemplation—and depth of understanding.

Through this process, a person internalizes the reality of Hashem's infinity in every aspect of existence, and this becomes the basis for his spiritual growth and connection to Hashem.

The Alter Rebbe now points out that, in His abundant kindness and wonders with us, Hashem has given us the privilege להיות עם קרובו—to be His close nation, and ולדבקה בו ממש—to actually cleave to Him.

This is not just a general statement about the Jewish people being chosen. The Rebbe is emphasizing that Hashem, in His great kindness, has made it possible for us to be truly close to Him, not just in a distant or abstract way, but in a real, tangible sense. We are called עם קרובו, a nation that is close to Him, and we have the ability to לדבקה בו ממש, to actually attach ourselves to Hashem Himself.

The Rebbe explains that this closeness is a direct result of Hashem's kindness and the wonders He performs for us. It's not something we could achieve on our own; it's a gift, an opportunity that Hashem has given us out of His love for the Jewish people. This sets the stage for the next idea, which is the unique value of our connection to Hashem in this world.

The Alter Rebbe brings a well-known teaching: "One hour of teshuvah and good deeds in this world is better than all the life of the World to Come." This is a foundational idea in Chassidus and in the teachings of our Sages.

The Rebbe explains that this statement is not just a poetic way of saying that this world is important. It means that the unique opportunity we have in this world—to do teshuvah and maasim tovim, to return to Hashem and perform good deeds—actually surpasses the entire experience of the World to Come. The reason is because in this world, we can achieve a closeness to Hashem that is not possible in the next world.

In the World to Come, the soul enjoys the radiance of the Shechinah, but it is only a ray, a reflection. In this world, through our actions, we can connect to Hashem Himself, to His very essence. That is why even a single hour of sincere return and good deeds here is greater than all the spiritual delights of the next world.

The Rebbe elaborates that the World to Come is described as receiving only a ziv—a ray, or a shine—from the level called שכינה—the Divine Presence that dwells among us. This is not the essence of Hashem, but rather a radiance that emanates from Him.

He further explains that the World to Come is created from the letter יו"ד—the smallest letter of Hashem's Name. This means that all the spiritual pleasure and revelation in the next world is only a tiny, contracted glimmer of Hashem's infinite light. It is not the full expression of His essence, but just a limited manifestation, a mere spark compared to the source.

This helps us understand why the opportunity we have in this world is so precious. Here, we are not limited to a mere ray or reflection; we can connect to the very source, to Hashem Himself.

In contrast, the Rebbe teaches that teshuvah and good deeds performed in this world bring a Jew close to their Father in Heaven—not just to a ray or a reflection, but to Hashem's very essence and being, so to speak.

This is described as connecting to the true infinite, the Ein Sof—the limitless, boundless aspect of Hashem. Through our actions in this world, we are able to reach and attach ourselves to the essence of Hashem, not just to the external radiance that is experienced in the World to Come.

The Rebbe emphasizes that this is a unique quality of our service in this world. The mitzvos and teshuvah we do here allow us to bond with Hashem Himself, in a way that is not possible even for the souls in Gan Eden. This is the special power of Torah and mitzvos in the physical world.

The Alter Rebbe brings a verse to illustrate this idea: "He gives thanks on earth and heaven, and He raises the horn of His people…"

The Rebbe explains that the verse is telling us that while the heavens and the earth receive only a certain level of Hashem's light—what is called a ziv, a ray or a shine—when it comes to His people, the Jewish nation, Hashem raises their horn. This means He elevates them to a much higher level, connecting them to His very essence.

So, the distinction is clear: the rest of creation receives only a limited revelation, but the Jewish people, through their Torah and mitzvos, are lifted up to a direct connection with Hashem Himself. This is the special privilege and power that we have as עם קרובו, His close nation.

The Rebbe now references the phrase we say in blessings: אשר קדשנו במצותיו—"Who has sanctified us with His commandments."

He explains that this sanctification, kedushah, is not just a general holiness. It is a unique elevation that comes from Hashem Himself, a holiness that is higher than all the worlds and all the spiritual realms. Through the mitzvos, Hashem draws us close and makes us holy with a holiness that transcends all levels of creation and even the spiritual chain of worlds (ishtalshelus).

This is the power of mitzvos: they connect us directly to Hashem, to a level that is beyond any created being or spiritual entity. When we do a mitzvah, we are united with Hashem in the deepest possible way.

The Rebbe continues by quoting the verse, "As water reflects a face to a face…" This means that the way we relate to Hashem is reflected back to us. If we approach Hashem with love and yearning, Hashem responds in kind.

He explains that from this deep understanding—realizing how Hashem brings us close and sanctifies us—there is an emotional response. This can give birth to two types of love and awe: either intellectual love and fear (דחילא ורחימא שכליים), which are newly created through contemplation, or natural love and fear, which are innate but revealed through reflection.

This emotional awakening can express itself in different ways. Sometimes it is a heartfelt cry—צעק לבם אל ה'—"their heart cries out to Hashem." Other times, it is like רשפי אש ושלהבת עזה—"flames of fire and a powerful blaze," a burning desire to come close to Hashem, described as רצוא—a yearning or running towards Him.

This is the dynamic of the soul: contemplation leads to an emotional response, which can be either a quiet yearning or a fiery passion to connect to Hashem.

After this intense yearning and running towards Hashem (רצוא), there comes the stage of שוב—returning or coming back.

The Rebbe explains that after the soul is aroused with love and a desire to come close, there must also be a sense of fear of Hashem in the heart. This is the balance: first there is the reaching out, the passionate longing, and then comes the humility and awe, the realization of Hashem's greatness and our own smallness.

This cycle of רצוא ושוב—running and returning—is essential in our service of Hashem. The love draws us close, but the fear and awe keep us grounded and humble, ensuring that our connection is both passionate and respectful.

Here the Alter Rebbe is describing the idea of וליבוש מגדולתו—that a person becomes ashamed because of Hashem's greatness. When one truly contemplates the infinite greatness and exaltedness of Hashem, he is overcome with a profound sense of his own insignificance. This is not merely humility in the ordinary sense, but a deep feeling of embarrassment before the Divine Majesty.

A person realizes how limited and distant he is compared to Hashem's infinite perfection. This recognition produces בושה—a holy sense of shame that arises from standing before such overwhelming greatness. It is similar to how one naturally feels embarrassed in the presence of someone of extraordinary greatness, except that here the feeling is infinitely more profound because it is experienced before Hashem Himself.

This holy shame is not intended to discourage a person. Rather, it refines him, strips away his sense of self-importance, and prepares him to approach Hashem with genuine humility, reverence, and submission. The Alter Rebbe is teaching that true contemplation of Hashem's greatness should evoke not only intellectual appreciation, but also an inner feeling of בושה—a profound awareness that one is standing before the Infinite.

The Alter Rebbe now introduces the concept of שמאל דוחה—the left hand pushes away. This is a key idea in Chassidus and in the service of Hashem: there are two dynamics in our relationship with Hashem, the right hand draws close, and the left hand pushes away.

Here, the שמאל דוחה refers to the aspect of יראה—awe and fear of Hashem. After a person experiences the closeness and love, there is also a necessary element of distance, a recognition of Hashem's greatness and one's own smallness. This is the 'left hand' that creates a boundary, a sense of respect and awe that prevents a person from becoming overly familiar or casual in his relationship with Hashem.

This dynamic is essential. On the one hand, we are drawn to Hashem with love and yearning, but on the other hand, we must also have the humility and awe that comes from recognizing His infinite greatness. The שמאל דוחה ensures that our relationship with Hashem remains balanced, with both closeness and respect.

To illustrate this idea, the Alter Rebbe brings the example from מתן תורה—the giving of the Torah. The verse says: וירא העם וינועו ויעמדו מרחוק—the people saw, and they trembled, and they stood from afar.

This describes the reaction of the Jewish people at Mount Sinai. When they experienced the revelation of Hashem, their immediate response was one of trembling and awe—they were overwhelmed by the intensity of the revelation. This caused them to draw back, to stand at a distance. This is the classic example of שמאל דוחה in action: the greatness of Hashem is so overwhelming that it creates a natural sense of distance and awe.

The Alter Rebbe is teaching us that this is a necessary part of our relationship with Hashem. Even as we strive to come close, to feel love and connection, we must also retain that sense of awe and respect, recognizing that Hashem is infinitely beyond us. The experience at Sinai is the paradigm for this balance between closeness and distance, love and awe.

The Alter Rebbe now explains that these dynamics correspond to the different parts of the soul, using the metaphor of the body. He says: הן בחי' הזרועות והגוף שבנפש—these are the aspects of the arms and the body within the soul.

In this analogy, the arms represent the two emotional attributes: the right arm is אהבה—love, and the left arm is יראה—awe or fear. The body itself represents the core of the soul, the essential being of the person. Just as the arms extend from the body and allow a person to reach out or to hold back, so too the soul has these two emotional expressions—love that draws close, and awe that creates distance.

This structure is all built upon the foundation of אמונה—faith, which is compared to the loins or hips that support the entire body. The contemplation and understanding (the head), the emotions of love and awe (the arms), and the essential being (the body) are all supported by the strength of faith. This is the spiritual anatomy of the soul, as the Alter Rebbe lays it out: faith supports the intellect, which gives rise to emotions, which then express themselves in action and connection to Hashem.