י"ד אלול – אגרת הקודש פרק י"ג

The Rebbe begins by quoting King David's words: מה רב טובך וגו'—"How great is Your goodness..." This verse is the foundation for the discussion that follows, as it expresses the idea of a tremendous, hidden goodness that is present within the Jewish soul.

King David is not simply referring to a reward or goodness that G‑d will give in the future. Rather, he is describing a quality that already exists within those who fear G‑d, within the Yirei Hashem. The Rebbe emphasizes that this is not about something external that will be bestowed, but about an inner treasure that is already present.

The Rebbe explains that the measure of goodness and kindness—מדת הטוב והחסד—which is found in a state of concealment and hiddenness within every soul whose root is from the left side, is what the verse is referring to. These are the souls called יראיך—those who fear You—whose spiritual source is in the attribute of Gevurah, the left side, similar to the approach of Beis Shammai.

Even though these souls are primarily characterized by yirah, awe and restraint, the Rebbe points out that within them is also a hidden capacity for chesed, for loving-kindness. This is not always visible or expressed openly, but it is present in a concealed way, waiting to be revealed when the right circumstances arise.

Despite the fact that this goodness is described as טוב הגנוז וצפון—goodness that is hidden and concealed—even so, the Rebbe stresses that it is very great and abundant. The hidden kindness within those whose souls are rooted in Gevurah is not a small or limited quality; on the contrary, it is vast and powerful.

This is the meaning of אעפ"כ הוא רב וגדול מאד—that even though it is hidden, it is still exceedingly great. The Rebbe wants us to recognize that the potential for unlimited goodness exists even in those whose spiritual path is primarily one of awe and restraint.

The Rebbe continues by comparing this hidden goodness to the מדת הגדולה והחסד—the attribute of greatness and kindness—which comes from the right side, the side of chesed. Just as those whose souls are rooted in chesed have an open and revealed love for G‑d, so too, those rooted in Gevurah possess a hidden, but equally powerful, love and kindness.

Both types of souls, whether their primary mode is love or awe, have access to this boundless goodness. The difference is only in how it is expressed—openly or in a concealed manner.

The Rebbe emphasizes that both—the hidden love in those rooted in Gevurah and the revealed love in those rooted in Chesed—are ultimately expressions of revelation without limit. He uses the phrase מבחי' גילוי, בלי גבול ומדה ושיעור—from the aspect of revelation, without any boundary, measure, or limitation.

This means that the source of both types of love is the same: a divine quality that is infinite and unbounded. Whether it is hidden or revealed, the essential nature of this goodness is that it is limitless.

This is the deeper meaning of the verse מה רב טובך—"How great is Your goodness." The Rebbe explains that the verse is not just praising the quantity of G‑d's goodness, but its quality of being without limit or measure.

The phrase מה רב טובך is an expression of the infinite, boundless nature of the goodness that exists within every Jewish soul, whether it is revealed or concealed.

In other words, the Rebbe clarifies that this goodness is without any boundary or measure—בלי גבול ומדה. It is not something that can be quantified or limited by any standard of human understanding.

This infinite quality applies both to the hidden goodness in those who fear G‑d and to the revealed goodness in those who serve Him with love and trust. The essential point is that the divine goodness within the soul transcends all limitation.

The Rebbe now addresses the two categories mentioned in the verse: הטוב אשר "צפנת ליראיך"—the goodness You have hidden for those who fear You—and אשר "פעלת לחוסים בך"—that which You have effected for those who trust in You. The first refers to those whose souls are rooted in Gevurah, the attribute of awe, while the second refers to those whose souls are rooted in Chesed, the attribute of trust and love.

Both groups possess this infinite goodness, whether it is hidden or revealed. The Rebbe explains that the verse teaches us that the מה רב טובך—the greatness of Your goodness—applies equally to both: the hidden goodness in the Yirei Hashem and the revealed goodness in those who trust in Him. In both cases, the goodness is open and expansive, not limited or contracted in any way, as the verse concludes with נגד בני אדם—in the presence of people, meaning it is manifest and accessible.

The kindness and goodness of these souls is also in a state of revelation and expansion. The verse says נגד בני אדם—in front of people, meaning that their goodness is expressed openly and publicly.

It is not in a manner of contraction or concealment at all. Their positive qualities are not hidden away or limited, but rather are manifest in a way that is visible and accessible to all. This is the difference between a quality that is internal and hidden, versus one that is revealed and expansive.

The Rebbe now raises a question on the wording of the verse: Why does it say ליראיך—to those who fear You, and not ביראיך—in those who fear You?

This is an important nuance, because if the intention is to describe the hidden goodness within those who fear Hashem, it would seem more precise to say "in those who fear You," indicating that the quality is internal. The way the verse is written, however, suggests that the goodness is directed to them, rather than residing within them. The Rebbe is about to explain this distinction.

The answer is that everything which exists in a state of concealment within every soul—meaning those qualities that are not openly revealed—does not actually become enclothed within the body, in the person's mind and heart.

Rather, this level remains in a state of makif—it surrounds the person from above. It is not internalized in a way that it is constantly felt or expressed within the person's conscious faculties. Instead, it hovers above, as a potential that is not always accessible or manifest in daily experience.

From this makif level, the hidden quality can shine into the person's mind and heart at specific times—לעתים הצריכים להתעוררות בחי' זו—when there is a need for this particular arousal.

At those moments, the hidden love or fear is awakened and illuminates the person's intellect and emotions, enabling him to bring this inspiration into actual deed. In other words, while the quality is not always present in a revealed way, it can be drawn down from its concealed state to influence the person's actions and behavior when the situation calls for it.

Therefore, the Rebbe says, this is the meaning of the verse: "רב טוב לבית ישראל הצפון והגלוי"—the great goodness for the House of Israel, both the hidden and the revealed.

This goodness is without limit or measure—בלי גבול ומדה—relative to the souls as they are invested in the body. In other words, whether the goodness is in a state of concealment or revelation, it is still of an infinite quality, far beyond any finite measure or limitation. This is the unique greatness of the Jewish soul, that even its hidden powers are essentially unlimited.

For this reason, we turn to Hashem and ask: גם אתה ה'—You too, Hashem, תתנהג עמהם במדת חסדך הגדול בלי גבול ותכלית—should conduct Yourself with them with Your great attribute of kindness, without any limit or end.

This is what is called רב חסד—abundant kindness. Just as the soul possesses an infinite capacity for goodness, we beseech Hashem to respond in kind, with His own boundless chesed, not restricted or measured in any way.

The Rebbe now introduces a deeper point: דאית חסד ואית חסד—there is chesed, and there is chesed.

This means that there are different levels of kindness. Not all chesed is the same; there is a lower, limited form of kindness, and there is a higher, unlimited form. The distinction between these two types of chesed is crucial for understanding the nature of Hashem's kindness and what we are asking for in our prayers.

There is a level called חסד עולם—kindness of the world. This is a form of chesed that is measured and limited, because it has an opposite: מדה"ד—the attribute of judgment, which can stand against it.

When chesed is on this level, it is possible for the attribute of judgment to limit and contract Hashem's kindness and goodness. In other words, this is a type of chesed that is subject to boundaries, and can be diminished or withheld depending on the circumstances. This is not the ultimate form of kindness that we are seeking.

Now, when we speak about the supreme kindness, which is called רב חסד—abundant kindness, this is a completely different level. רב חסד is not subject to any opposing force of מידת הדין—the attribute of judgment. There is nothing that can diminish or contract the majority of His kindness, nothing that can hold it back from spreading forth without any limitation or end.

This is in contrast to the lower level of kindness, which is measured and can be countered by din, by judgment. There, Hashem's kindness can be limited, contracted, or diminished. But when it comes to רב חסד, the supreme kindness, there is no such limitation. It is infinite, unrestricted, and cannot be held back by any measure of judgment whatsoever.

This is the level of kindness we are asking Hashem to conduct Himself with towards us—a kindness that is not subject to any boundaries or restrictions, a kindness that flows endlessly.

Where does this supreme kindness come from? It is drawn from the level of סובב כל עלמין—that which surrounds all worlds, a level that is beyond any limitation or definition. The Rebbe refers to it as טמירא דכל טמירין—the most hidden of all hidden things.

This is also called כתר עליון—the supreme crown. It is a level that is so lofty and concealed that even the highest spiritual worlds cannot grasp it. From this exalted source, the infinite kindness of Hashem flows, unimpeded and unmeasured.

Because it is so hidden and transcendent, it is not affected by the usual limitations that apply to the lower levels of kindness. This is why it is called רב חסד—abundant kindness, for it comes from the highest, most concealed source.

This is the meaning of the verse, תסתירם בסתר פניך וגו' תצפנם בסוכה וגו'—"You will hide them in the secret of Your presence... You will conceal them in a sukkah..." The Rebbe explains that these phrases refer to Hashem hiding and protecting the Jewish people within His most secret and exalted levels.

When we ask Hashem to hide us in His סתר פניך—the secret of His face, and to conceal us in His סוכה—His sukkah, we are asking to be enveloped and protected by this supreme, infinite kindness. It is a request to be drawn into that level of Hashem's light and goodness that is utterly beyond any limitation or measure, the level that is hidden even from the highest worlds.

In practical terms, this means that even if a person feels limited or constrained, he can still turn to Hashem and ask to be treated with this boundless kindness, to be sheltered and uplifted by the infinite light that comes from the highest source.