The Alter Rebbe begins by saying, ראשית הכל, שישמח האדם ויגל בכל עת ושעה—the first and foremost thing is that a person should rejoice and be happy at every time and every hour. This is not just an occasional happiness, but a constant state of joy that a person is meant to strive for, regardless of circumstances.

This idea is a foundation for the entire approach the Alter Rebbe is presenting here. He is encouraging us not to become despondent or depressed by things that may happen in life. Instead, we are to live with a sense of happiness and positivity, no matter what is going on around us.

It's important to notice that this isn't just about putting on a smile or pretending everything is fine. The Alter Rebbe is talking about a deep, inner joy that comes from a place of faith and trust in Hashem. This is the starting point for the entire discussion that follows.

The Alter Rebbe continues, saying that a person should ויחיה ממש באמונתו בה'—he should actually live in his belief in Hashem. This means that our emunah, our faith, shouldn't just be theoretical or something we talk about, but it should be the way we actually live our lives.

He elaborates that Hashem is המחיה ומטיב עמו בכל רגע—the One who vitalizes us and does good with us at every instant. Every moment of our existence, every breath we take, is a direct result of Hashem's kindness and goodness. The Alter Rebbe is emphasizing that Hashem is only good, and nothing bad comes from above.

Even if sometimes we don't see the good, or it doesn't appear to us as good, that's only because of our limited perspective. The key is to live with the awareness that everything comes from Hashem, and everything is ultimately for the good, even if we don't always understand how.

The Alter Rebbe now addresses what happens when a person feels down. He says, ומי שמתעצב ומתאונן—one who is depressed and complains, מראה בעצמו שיש לו מעט רע ויסורין, וחסר לו איזה טובה—he is showing by his actions that he believes he has a little bit of bad and pain, and that he is lacking some good.

In other words, when a person kvetches, complains, or feels sorry for himself, what is he really saying? He is essentially telling Hashem, "I'm missing something. Things aren't good for me. I'm lacking." This attitude is the opposite of the faith the Alter Rebbe is advocating for.

By expressing dissatisfaction, a person is indicating that he doesn't fully believe that everything comes from Hashem and that everything is good. This is a subtle but important point: our emotional reactions and complaints reveal what we truly believe deep down.

The Alter Rebbe makes a very strong statement here: והרי זה ככופר ח"ו—this is considered like a kofer, G‑d forbid, someone who denies Hashem.

He is saying that when a person complains or is despondent, it's as if he is denying Hashem's goodness and providence. It's not just a minor flaw or a bad mood—it's a fundamental issue in faith. The implication is that to truly believe in Hashem means to accept that everything is good, and to complain is to question that goodness.

This is a powerful and sobering idea. The Alter Rebbe is not mincing words: to live with sadness and complaint is, on some level, to deny Hashem's presence and goodness in our lives.

Because of this, the Alter Rebbe says, וע"כ הרחיקו מדת העצבות במאד חכמי האמת—for this reason, the sages of truth, the chachmei ha-emes, have pushed away the trait of sadness and depression very strongly.

These are not just ordinary sages, but the Kabbalists, those who truly understand the inner workings of the world. They recognized that sadness is not just an emotional state, but a spiritual problem. It distances a person from Hashem and from true faith.

Therefore, they taught that we must avoid sadness at all costs. It's not just unhealthy—it's spiritually dangerous, because it leads a person away from the truth of Hashem's constant goodness and involvement in our lives.

On the other hand, the Alter Rebbe says, אבל המאמין, לא יחוש משום יסורין בעולם—but one who truly believes will not worry about any pains or suffering in the world.

If a person has real emunah, then no matter what happens, he doesn't become upset or anxious about difficulties. He knows that everything comes from Hashem, and therefore, everything is ultimately good, even if it doesn't look that way on the surface.

This is the attitude the Alter Rebbe wants us to strive for: to be so secure in our faith that nothing in the world can shake our inner peace and happiness.

The Alter Rebbe continues, ובכל עניני העולם, הן ולאו שוין אצלו, בהשוואה אמיתית—in all matters of the world, yes and no are truly equal to him.

This means that for someone with true faith, it doesn't matter whether things go his way or not. Whether he gets what he wants or doesn't, whether life is comfortable or challenging, it's all the same to him. He is able to accept everything with equanimity, because he knows that everything is from Hashem and is for the good.

This is a very high level, but it's the ideal the Alter Rebbe is setting for us. The goal is to reach a point where external circumstances don't affect our inner state, because our trust in Hashem is so strong.

However, the Alter Rebbe warns, ומי שאין שוין לו, מראה בעצמו שהוא מערב רב, דלגרמייהו עבדין—one who does not have this equality, who is not able to accept both yes and no equally, shows by his behavior that he is like the erev rav, those who act for their own benefit.

The erev rav refers to the mixed multitude that left Egypt with the Jewish people, who were known for acting out of self-interest rather than true devotion to Hashem. The Alter Rebbe is saying that if a person is only happy when things go his way, and becomes upset when they don't, he is revealing that his service is really for himself, not for Hashem.

This is a very sharp critique. The Alter Rebbe is challenging us to examine our motivations: are we serving Hashem because we truly believe in Him, or only because it suits us? True faith means accepting everything from Hashem with love and trust, not just when it's convenient.

The Alter Rebbe now describes a person who, instead of living with faith and trust in Hashem, is focused on himself. He says that such a person loves himself—his own self is his priority. Because of this self-love, he wants to לצאת מתחת יד ה'—to go out from under the hand of Hashem, meaning he wants to break free from G‑d’s guidance and providence.

What does this mean practically? It means that rather than accepting everything as coming from Hashem, this person wants to be independent, to live life on his own terms, without submitting to the will of Hashem. The Alter Rebbe uses the phrase ולחיות בחיי עו"ג—to live the life of idol worshippers. In other words, he wants to pursue a life that is focused on materialism and self-interest, disconnected from G‑dliness, just as those who serve other gods do.

And why does he do this? בשביל אהבתו א"ע—because of his love for himself. The root of this attitude is self-centeredness: he is motivated by his own desires, not by a desire to serve Hashem. This is the opposite of bitul, of self-nullification before G‑d. The Alter Rebbe is warning us that when a person’s focus is on himself, he is essentially removing himself from Hashem’s domain and living a life that is spiritually empty, like the nations who serve idols.

The Alter Rebbe continues and explains what this self-love leads to. He says, וע"כ הוא חפץ בחיי בשרים, ובני ומזוני—and therefore, he desires a life of flesh, children, and sustenance. In other words, his main wish is for material things: physical pleasures, family, and livelihood.

Why does he want these things? כי זה טוב לו—because that is what is good for him. His entire definition of good is based on what benefits him personally, what brings him comfort and pleasure in this world. He is not thinking about what is good in a spiritual sense, or what Hashem wants from him, but only about what satisfies his own needs and desires.

This is a very sharp point from the Alter Rebbe. He is saying that when a person’s focus is on material success and comfort, and that is what he calls "good," he is missing the entire purpose of life. He is living for himself, not for Hashem, and that is the root of all spiritual problems. The Alter Rebbe is challenging us to examine what we call "good"—is it what Hashem wants, or just what feels good to us?

The Alter Rebbe makes a very strong statement here: ונוח לו, שלא נברא—it would have been better for him not to have been created. This is a powerful and sobering idea.

What does this mean? If a person chooses to live only for himself, pursuing material pleasures and ignoring the purpose for which he was created, then his existence is missing its entire point. The Alter Rebbe is echoing the words of Chazal, who say about certain people that it would have been better had they not come into the world, because they are not fulfilling the mission that Hashem gave them.

This is not meant to depress us, but to wake us up. The Alter Rebbe wants us to realize how serious it is to live a life disconnected from Hashem, and how important it is to align our desires with our true purpose. If we live only for ourselves, we are not just missing out—we are betraying the very reason we were created.

The Alter Rebbe now explains the true purpose of creation. He says, כי עיקר בריאת האדם בעוה"ז, הוא בשביל לנסותו בנסיונות אלו—the main reason for the creation of man in this world is to test him with these tests.

What are these tests? They are the challenges we face between following our own desires and following the will of Hashem. The Alter Rebbe says, ולדעת את אשר בלבבו—to know what is in his heart. Hashem puts us in this world specifically to see whether we will choose G‑dliness or physicality, whether we will serve Hashem or serve ourselves.

This is a fundamental teaching: life is not about comfort or pleasure, but about being tested and choosing the right path. The Alter Rebbe is telling us that every challenge, every temptation, is an opportunity to reveal what is truly in our hearts. Are we going to be loyal to Hashem, or are we going to follow our own instincts? This is the purpose of our existence.

The Alter Rebbe spells out the nature of the test. He says, אם יפנה לבבו אחרי אלהים אחרים—whether he will turn his heart after other gods. What are these "other gods"? The Alter Rebbe explains: שהם תאוות הגוף המשתלשלים מס"א—they are the desires of the body, which come from the sitra achra, the "other side," the source of spiritual impurity.

So the test is: will a person chase after his bodily desires, which are rooted in the sitra achra, or will he rise above them? ובהם הוא חפץ—and in them he desires. If a person’s main desire is for these physical pleasures, then he is, in effect, turning his heart after other gods, serving something other than Hashem.

This is a very deep point. The Alter Rebbe is teaching that whenever we give in to our bodily desires, we are not just indulging ourselves—we are actually serving "other gods," because we are letting something other than Hashem dictate our actions. This is the essence of the test of life.

But there is another possibility. The Alter Rebbe says, או אם חפצו ורצונו לחיות חיים אמיתים—or if his desire and will is to live a true life. What is this "true life"? He explains: המשתלשלים מאלקים חיים—which comes from the living G‑d.

This means that a person can choose to desire not the pleasures of the body, but the life that is connected to Hashem, a life of spirituality and truth. This is the "chayim amitim," the true life, as opposed to the temporary and superficial life of physical pleasures.

The Alter Rebbe is telling us that the real test is what we want deep down: do we want to live for Hashem, to connect ourselves to the source of all life, or do we want to live for ourselves? Even if a person struggles and is not always successful, the main thing is what he truly wants and desires in his heart.

Here the Alter Rebbe adds an important nuance: אף שאינו יכול—even if he is not able. This means that even if a person finds himself unable to actually live the "true life" in practice, because of his circumstances or his struggles, what matters most is his desire and will.

The Alter Rebbe is emphasizing that Hashem looks at the heart. If a person truly wants to live a life connected to Hashem, even if he is not always able to do so, that desire itself is precious and meaningful. The main thing is the inner will to live a "chayim amitim," a true life, even if it is not always realized outwardly.

This line is a parenthetical note about the wording in different manuscripts. The Alter Rebbe points out that in some versions, the words אף שאינו יכול—even if he is not able—are not present, while in other versions, the phrase is included as part of the sentence: "or if his desire and will, even if he is not able, is to live a true life…"

The note clarifies that, according to this version, the words אף שאינו יכול are meant as a parenthetical comment. This is a technical point about the text, and the Alter Rebbe is careful to explain the different readings so that we understand exactly what is being said. The main idea remains: what matters most is the desire to live a true life, even if one is not always able to do so in practice.

The Alter Rebbe now says that a person should believe—that is, truly internalize the conviction—that באמת הוא חי בהם, that in truth, he lives by them. What does this mean? It means that the real vitality of a Jew, the true life-force, is not in the physical things or the material circumstances, but in the emunah, the faith and connection to Hashem.

Even when a person is faced with challenges or things seem difficult, he should recognize that his true life is not dependent on those externalities. Rather, his life is bound up with the chayim amitim—the true, inner life that comes from Hashem. This is a fundamental shift in perspective: instead of seeing himself as living off of physicality, he realizes that his soul is nourished by G‑dliness, by the connection to Hashem that underlies everything.

The Alter Rebbe continues and explains that כל צרכיו וכל עניניו משתלשלים באמת, בפרטי פרטיותיהם, שלא מס"א—all of a person's needs and all of his matters, in every single detail, truly come down not from the sitra achra, but from Hashem.

This means that everything that happens to a person, every circumstance, every need, every event in his life, is not random and is not coming from a negative source. Even things that seem to be purely physical or material are, in fact, orchestrated by Hashem Himself. The only time something is associated with the sitra achra is when a person desires the thing for its own sake, for the sake of the physical pleasure or self-indulgence. But in truth, the inner vitality, the spark of G‑dliness in every detail, is from Hashem.

The Alter Rebbe is teaching us to look beyond the surface and recognize that everything in our lives, down to the smallest detail, is part of Hashem's plan and comes from a holy source. The challenge is to focus not on the external, but on the inner, G‑dly aspect of every experience.

To reinforce this idea, the Alter Rebbe brings the verse מה' מצעדי גבר כוננו—"From Hashem, a man's steps are established." This means that every step a person takes, every movement and every happening in his life, is guided and arranged by Hashem.

Nothing is left to chance. Where a person goes, what happens to him, all of it is determined by Hashem's providence. This is a powerful reminder that we are never alone and that everything is under Hashem's direct supervision. Even when things seem arbitrary or out of our control, they are, in fact, exactly as Hashem wants them to be.

The Alter Rebbe then alludes to another verse, אין מלה כו'—"There is no word..." This is a reference to the verse in Tehillim, "There is no word on my tongue, but behold, Hashem, You know it all."

The point here is that even before a person can express himself, even before he can articulate his needs or feelings, Hashem already knows everything. Hashem's knowledge is complete and all-encompassing. We may not always understand or be able to put into words what we are experiencing, but Hashem knows exactly what is happening with us at every moment.

Given all of this, the Alter Rebbe says, ואם כן, הכל טוב בתכלית, רק שאינו מושג—if so, everything is ultimately good, only it is not perceived as such.

This is a crucial point: since everything comes from Hashem, and Hashem is only good, it follows that everything that happens is for the ultimate good. The problem is that we do not always comprehend or perceive the goodness. Sometimes, what appears to us as negative or painful is, in truth, for our benefit, but it is hidden from our understanding.

The Alter Rebbe is encouraging us to trust in Hashem's goodness, even when we cannot see it. The limitation is not in the reality, but in our perception. Our task is to strengthen our emunah and recognize that everything is truly for the best, even if it is not yet revealed to us.

The Alter Rebbe now makes a remarkable statement: ובאמונה זו, באמת נעשה הכל טוב, גם בגלוי—with this faith, in truth, everything becomes good, even openly.

He is not just saying that faith helps us cope with difficulties. Rather, the very act of believing that everything is from Hashem and is good actually causes the goodness to become revealed. The hidden good is transformed into revealed good through the power of emunah.

This is the source of the famous saying, "Tracht gut vet zain gut"—think good and it will be good. When a person truly believes in Hashem's goodness, that belief itself has the power to bring about a positive outcome, to turn the hidden good into something that is openly experienced as good.

The Alter Rebbe explains further: שבאמונה זו שמאמין שהרע הנדמה בגלוי, כל חיותו הוא מטוב העליון, שהיא חכמתו יתברך, שאינה מושגת, והיא העדן שלמעלה מעוה"ב—that with this faith, when a person believes that the apparent evil, the suffering or difficulty that seems to be openly bad, is in fact receiving all its vitality from the supreme good, which is Hashem's wisdom, which cannot be grasped, and is the Eden that is higher than the World to Come.

This means that even what appears to us as negative is, in its essence, rooted in a level of goodness and G‑dliness that is beyond our comprehension. The source of this hidden good is Hashem's wisdom, which is called "Eden"—a level even higher than Gan Eden, the World to Come. This is a level of G‑dliness that is so sublime, it cannot be understood or perceived by created beings.

So when a person has faith that even the apparent bad is really coming from this exalted source, he connects himself to that level and draws down its goodness into his life.

The Alter Rebbe concludes this section by saying: הרי באמונה זו נכלל ומתעלה באמת הרע המדומה בטוב העליון הגנוז—with this faith, the imagined evil is truly included and elevated into the supreme, hidden good.

In other words, when a person approaches his challenges with emunah, believing that everything is from Hashem and is ultimately good, he actually transforms the negative into positive. The "bad" that seemed so real is absorbed and uplifted into the higher good that was hidden within it all along.

This is a powerful message: our faith does not just help us endure difficulties, it has the power to change the very nature of our experiences, revealing the good that was always there, waiting to be uncovered.