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אין ישראל נגאלין אלא בצדקה, שנאמר: ושביה בצדקה

“Israel shall be redeemed only by virtue of tzedakah,1 as it is written,2 “And her repatriates [shall be redeemed] through tzedakah.

Tzedakah, whose root connotes both “righteousness” and “charity”, thus brings about the redemption of the Jewish people from exile and their ultimate return to Zion. The same root appears in the next verse to be quoted:

כתיב: צדק לפניו יהלך

It is written:3Tzedek shall go (yehaleich) before Him.”

והוה ליה למימר: ילך

Now, one should have expected the verse to say yeileich.

Yehaleich, by contrast, is a causative form of the verb, seeming to imply that righteousness or charity causes some other entity to “go before Him.”

אך הענין על פי מה שכתוב: לך אמר לבי, בקשו פני

This concept may be understood by considering the verse,4 “In Your behalf my heart says, ‘Seek My face.’”

As Rashi explains it, the simple meaning of the verse is that “On Your behalf and as Your messenger my heart tells me to seek out Your face” (i.e., G‑d’s inwardness, or innermost essence, for the word פנים is related to both meanings, “face” and “interior”). And in this spirit the verse concludes: “Your countenance, G‑d, do I seek”; i.e., “I am indeed doing so: I am seeking Your countenance.”

However, if panai does in fact refer to G‑d’s countenance and inwardness, why would it be necessary to conclude, “Your countenance, G‑d, do I seek”? Surely it would suffice to say, “Your countenance do I seek,” since we have already been informed that we are speaking of G‑d’s countenance.

The Alter Rebbe therefore explains that the word panai (“my face”) refers to the inwardness of the Jewish heart, while panecha (“Your countenance”) refers to the inwardness of G‑d.

פירוש: בקשו פנימית הלב

This means [that man is being urged to] “seek the inwardness of the heart,” that hidden element within his own heart that must be sought after if it is to be revealed.

כי הנה בלהב יסוד האש האלקית שבלב

For in the flame of the Element of the Divine Fire that is in the heart, i.e., within the soul’s ardent love of G‑d which derives from the Element of Fire within the soul, as mentioned in Tanya, Part I, ch. 3,

(נוסח אחר: הנה בהלב [יסוד האש האלקית שבלב])

(5A variant reading: “For in the heart, the Element of Divine Fire within the heart,”)

יש ב׳ בחינות: בחינת חיצוניות ובחינת פנימיות

there are two aspects: the aspect of chitzoniyut (“outwardness”, i.e., externality, as opposed to essence) and the aspect of pnimiyut (“inwardness”).

חיצוניות הלב היא התלהבות, המתלהבת מבחינת הבינה והדעת בגדולת ה׳ אין סוף ברוך הוא

The chitzoniyut of the heart is the ardent [love] that flares up on account of one’s understanding and knowledge of the greatness of G‑d, the blessed Ein Sof,

[להתבונן] בגדולתו, ולהוליד מתבונה זו אהבה עזה כרשפי אש וכו׳

by meditating6 on His greatness, and from this contemplation giving birth to a strong love resembling7 “flashes of fire.”

This, then, is the chitzoniyut, the external level, of the G‑dly soul: a revealed love of G‑d in one’s heart which results from meditation on G‑d’s greatness.

ופנימיות הלב היא הנקודה שבפנימיות הלב ועומקא דליבא

And the pnimiyut of the heart is the innermost point in the heart — the depth of the heart,

שהיא למעלה מעלה מבחינת הדעת והתבונה, שיוכל האדם להתבונן בלבו בגדולת ה׳

which transcends by far the categories of knowledge and understanding with which man can meditate in his heart on G‑d’s greatness.

Unaided, man would never be able to achieve such a profound love through meditation alone; it is granted to the soul as a gift, as will soon be explained, and man’s task is to search and discover it within himself.

וכמו שכתוב: ממעמקים קראתיך ה׳, מעומקא דליבא

As it is written:8 “From out of the depths do I call unto You, O G‑d”; [i.e.,] from the depths of the heart.9

“Depths” appears in the plural, for the heart harbors depths, with yet profounder depths beyond.

(ועל דרך משל: כמו במילי דעלמא, לפעמים יש ענין גדול מאד מאד, שכל חיות האדם תלוי בו, ונוגע עד נקודת פנימיות הלב, ועד בכלל

(By way of analogy, there is a parallel in worldly matters. Sometimes there is an extremely important matter upon which a man’s entire vitality hinges; it touches him as far as — and including — the innermost point of his heart,

וגורם לו לפעמים לעשות מעשים ולדבר דברים שלא בדעת כלל)

causing him to do things and say things without any reason whatever),10 for it touches the essence of his soul that transcends logic and reason.

וזה לעומת זה

And11 “the one corresponds to the other”:

The spiritual realm corresponds to the physical. Just as worldly affairs sometimes touch a person so strongly that he acts without reason:

ככה הוא ממש בעבודה שבלב

It is precisely so with the “service of the heart.” A Jew’s love for G‑d may be so great that it touches his soul’s essence which utterly transcends logic and reason.

והיינו לפי שבחינת נקודת פנימית הלב היא למעלה מבחינת הדעת המתפשט ומתלבש במדות שנולדו מחב״ד, כנודע

As is known, this is because the innermost point of the heart transcends the faculty of reason which extends and vests itself in the emotive attributes born of ChaBaD, i.e., born of the three intellectual stages — wisdom, understanding, knowledge — that together constitute the intellectual process called ChaBaD.

רק היא בחינת הארת חכמה עליונה, שלמעלה מהבינה והדעת

Rather, [the pnimiyut of the heart] is a radiation from the supreme Chochmah, which transcends Binah and Daat,

ובה מלובש וגנוז אור ה׳ ממש

and in this [supreme Chochmah] there is vested and concealed the actual light of G‑d;

כמו שכתוב: ה׳ בחכמה גו׳

as it is written,12 “By wisdom (Chochmah) G‑d [founded the earth].”

The two quoted Hebrew words literally mean, “G‑d [is] in Chochmah”; i.e., G‑d’s infinite light is clothed in Chochmah.

והיא היא בחינת ניצוץ אלקות שבכל נפש מישראל

And this is precisely the spark of Divinity in every soul of Israel.13

It is this Divine spark, utterly transcending reason, that gives birth to the love of G‑d in the pnimiyut of the heart, that likewise transcends all reason.14

A question arises: Since this love emanates from the Divine spark found within the soul of all Jews, why do they not all attain this level of Divine service?

ומה שאין כל אדם זוכה למדרגה זו, לעבודה שבלב מעומקא דליבא בבחינת פנימיות

The reason that not every person merits this rank in the service of the heart — service from the depth of the heart in a state of pnimiyut

היינו לפי שבחינה זו היא אצלו בבחינת גלות ושביה

is that within him this faculty is in a state of exile and captivity.

והיא בחינת גלות השכינה ממש

And this is actually the state of the exile of the Shechinah,

כי היא היא בחינת ניצוץ האלקות שבנפשו האלקית

for it is precisely the [Shechinah] which is the spark of Divinity that is in one’s Divine soul.

Thus, when the “spark” is in exile, the Shechinah is in exile as well. Moreover, being in exile, the spark cannot rouse the soul to serve G‑d with the loftier manner of love that stems from the innermost depths of the heart.

וסבת הגלות הוא מאמר רז״ל: גלו לבבל, שכינה עמהם

The cause of the exile of the Divine spark of the soul is,15 as in the words of our Sages, of blessed memory:16 “When [the Jewish people] were exiled to Babylon, the Shechinah went with them.”

In terms of the individual sparks of the soul this means that when a spark is in a state of “Babylon” — i.e., when an individual acts in a “Babylonian” manner — then the Shechinah is in exile together with him.

דהיינו, מפני שהלביש בחינת פנימית נקודת לבבו בזה לעומת זה

This is so because he has vested the innermost point of his heart in [that aspect of the universe which is] the opposing counterpart [to holiness],

דהיינו, בלבושים צואים דמילי דעלמא ותאות עולם הזה, הנקרא בשם בבל

namely, in the soiled garments — mundane matters and worldly desires — which are known as “Babylon”.

He has thereby banished the Divine spark within his soul — the personal Shechinah within himself, so to speak — to this all-pervasive “Babylon”.

והיא בחינת ערלה המכסה על הברית ונקודה הפנימית שבלב

This [exile] corresponds to the “foreskin” that covers the covenant and the innermost point of the heart.

ועל זה נאמר: ומלתם את ערלת לבבכם

Of this it is written,17 “And you shall excise the foreskin of your heart.”

In principle, the spiritual service of circumcision is that of repentance.18 With regard to exile our Sages teach that19 “if Israel repent they will be immediately redeemed.” Repentance thus leads to the redemption (on a personal scale) of the Divine spark within each individual soul, and (on a cosmic scale) of the Shechinah, from their respective exiles. In spiritual terms, the act of circumcision likewise removes a veil of concealment, and allows the innermost point of the heart to be revealed.

והנה במילה יש שני בחינות: מילה ופריעה

Now, in circumcision there are two stages: milah (“excision”) and periah (“uncovering”),

שהן ערלה גסה וקליפה דקה

[which remove respectively] the coarse foreskin and the thin membrane.

וכן בערלת הלב יש גם כן תאות גסות ודקות

With respect to the “foreskin” of the heart, which the Torah commands us similarly to circumcise, there are likewise coarse and subtle desires, corresponding to the two grades of skin.

מילה ופריעה

[These two grades of worldly desire respectively require] milah and periah,

ומל ולא פרע כאלו לא מל

and20 “if one performed milah (‘circumcision’) without periah (‘uncovering’), it is as if he had not circumcised,”

Just as this is the law with regard to actual circumcision, so too is it true when it comes to circumcising the desires of the heart: if a person removes only his coarse desires and does not proceed to remove the subtler ones as well, it is as if he had not circumcised his heart at all,

מפני שסוף סוף עדיין נקודת פנימית הלב היא מכוסה בלבוש שק דק

because, after all is said and done, the innermost point of the heart is still covered by a garment of thin sackcloth [of kelipah];

בבחינת גלות ושביה

it is in a state of exile and captivity.

And there it will remain — until the individual redeems it by performing a spiritual periah, and removing his subtler desires as well.

והנה על מילת הערלה ממש, כתיב: ומלתם את ערלת לבבכם, אתם בעצמכם

Now, concerning the excision of the foreskin itself it is written: “And you — yourselves — shall excise the foreskin of your heart.”

Each and every Jew is able to remove this himself, for repentance tears down the veil with which his desires obscure the innermost point of his heart.

אך להסיר הקליפה הדקה, זהו דבר הקשה על האדם

But the removal of the thin membrane is a difficult matter for man,

ועל זה נאמר בביאת המשיח: ומל ה׳ אלקיך את לבבך גו׳, לאהבה את ה׳ אלקיך בכל לבבך ובכל נפשך למען חייך

and of this it is written21 that with the coming of Mashiach, “The L‑rd your G‑d will circumcise your heart, to love the L‑rd your G‑d with all your heart and all your soul, for the sake of your life,”

כלומר, למען כי ה׳ לבדו הוא כל חייך ממש

because G‑d alone is literally your whole life.

In this state, the individual’s love of G‑d will not be a mere manifestation of his soul, but a love that constitutes his very life. And just as a person does not regard his life as being something apart from himself, so too will this love not be sensed as a distinct entity, but as an intrinsic component of himself.

שלכן אהבה זו היא מעומקא דליבא, מנקודה פנימית ממש כנ״ל, ולמעלה מבחינת הדעת

That is why this love, the love that follows the Divine excision of the heart’s thin membrane, stems from the depth of the heart, from the truly innermost point, as mentioned above, and transcends the faculty of Daat.

ולכן משיח בא בהיסח הדעת לכללות ישראל

Therefore, too, Mashiach will come when Israel in general are22 “caught unawares.”

והיא גילוי בחינת נקודה פנימית הכללית

[His coming] is the manifestation of the innermost point which is universal [to all Jews],

ויציאת השכינה הכללית מהגלות והשביה, לעד ולעולמי עולמים

and [likewise] the emergence of the universal Shechinah [of the entire community of Israel] from exile and captivity forever more.

Just as each individual’s Divine spark — his personal Shechinah, so to speak — is redeemed from captivity through means that transcend reason and Daat, in such a manner too will the universal Shechinah, and with it the entire House of Israel, be redeemed.

Thus, the ultimate circumcision of the heart, and in its wake the ultimate manifestation of the love of G‑d, will take place when Mashiach comes. Nevertheless, it is possible even now to liberate one’s personal Shechinah — one’s Divine spark — at least on a temporary basis, during the time of prayer. This the Alter Rebbe now goes on to say.

וכן כל ניצוץ פרטי מהשכינה שבנפש כל אחד מישראל

Similarly, every particular spark of the Shechinah, inherent in the soul of every individual Jew,

יוצאת מהגלות והשביה לפי שעה

emerges for the moment from exile and captivity

בחיי שעה, זו תפלה

during that23 “momentary life which is prayer” —

ועבודה שבלב מעומקא דלבא

during the service of his heart, from the depth of his heart,

מבחינת נקודה הפנימית הנגלית מהערלה

from the innermost point which becomes divested of the [concealing] “foreskin”—

ועולה למעלה לדבקה בו בתשוקה עזה

and soars upwards to cleave to Him with a fierce passion,

בבחינת למען חייך

in the spirit of the phrase, “for the sake of your life,” for the individual senses that G‑dliness is his entire life.

והוא גם כן בבחינת היסח דעת האדם

And [in] this, too — in this momentary deliverance of the innermost point of the heart during the service of prayer — a man may be considered to be in a state of hessech daat, “unaware” or “absentminded”, so to speak,

כי בחינה זו היא למעלה מדעת האדם והתבוננותו בגדולת ה׳

for this state, the state in which the Divine spark within man, his personal Shechinah, is momentarily revealed, transcends the Daat of man and his meditation on the greatness of G‑d.

רק היא בחינת מתנה נתונה מאת ה׳ מן השמים

Rather, it is a kind of gift granted by G‑d from heaven

מהארת בחינת פנים העליונים

from the radiation of the Supernal Countenance,

שכתוב: יאר ה׳ פניו אליך

as it is written,24 “May G‑d make His countenance shine upon you,”

וכמו שכתוב: ומל ה׳ אלקיך גו׳

and as it is written, “And the L‑rd, your G‑d, will circumcise i.e., remove the insensitivity of [your heart]” — and this is a state which exists even now on a temporary basis.

אך מודעת זאת כי אתערותא דלעילא היא באתערותא דלתתא דוקא

But it is well known that an arousal from above comes only in response to an arousal from below,

A man’s soul is stimulated from above only in response to the spiritual service that he initiates here below. Even an effusion of Divine benevolence that comes exclusively from above, and can neither be brought into being nor drawn down by man’s service alone, also awaits a previous arousal from below,

בבחינת העלאת מיין נוקבין

as an elevation of mayin nukvin; i.e., by an arousal of the “feminine waters” by which the recipient elicits the mayin dechurin — the downward flow (“masculine waters”) — emanating from the Giver.

כמו שאמרו רז״ל: אין טיפה יורדת מלמעלה כו׳

As our Sages, of blessed memory, said:25 “No drop [of rain] descends from above [without two corresponding drops first ascending from below].”

ולכן צריך האדם לעשות בעצמו תחלת מילה זו

A man must therefore perform the beginning of this milah by himself,

להסיר ערלת הלב וקליפה הגסה ודקה, המלבישות ומכסות על בחינת נקודת פנימית הלב

to remove the “foreskin” of the heart and the coarse and thin husks which clothe and cover its innermost point,

שהיא בחינת אהבת ה׳ בחינת למען חייך, שהיא בגלות בתאוות עולם הזה

this [innermost point being] a love of G‑d in the spirit of the phrase, “for the sake of your life” — i.e., a love that springs from an awareness that G‑dliness is the person’s entire life — [this love of G‑d being] in exile among the desires of this world.

שהם גם כן בבחינת למען חייך

These [physical desires] likewise exist in the spirit of the phrase, “for the sake of your life,”

בזה לעומת זה, כנ״ל

in [that aspect of the universe which is] the opposing counterpart [to holiness], as mentioned above.

It is thus possible for an individual to be so dedicated to his passions and desires that they are his entire life. For just as this state exists in holiness, it also has its counterpart in the opposite direction, whereby one is immersed in desires to the innermost core of his heart and being.

והיינו על ידי נתינת הצדקה לה׳ מממונו, שהוא חיותו

And this [removal of the spiritual foreskin] is achieved by giving charity to G‑d from one’s money, which is his vitality,

It has been noted earlier, in Part I, ch. 37, that since money enables a man to purchase life’s essentials, parting with it in favor of charitable ends is equated to giving his “very vitality” to G‑d,

ובפרט מי שמזונותיו מצומצמים, ודחיקא ליה שעתא טובא

especially with a person whose income is limited and who is very hard pressed at the time,

שנותן מחייו ממש

for — when he gives — he gives of his very life.

ובפרטות אם נהנה מיגיע כפיו

This is especially so if he supports himself by the toil of his hands.

שאי אפשר שלא עסק בהם פעמים רבות בבחינת נקודת פנימית הלב, מעומקא דלבא

For it is impossible that in his work he did not often involve “the innermost point of the heart,” the depth of his heart,

כמנהג העולם בעסקיהם במשא ומתן, וכהאי גוונא

as is the way of the world when people are occupied with business and the like.

והרי עתה הפעם כשמפזר מיגיעו

Thus, now that he disburses the fruits of his toil unstintingly, despite his circumstances,

ונותן לה׳ בשמחה ובטוב לבב

and gives unto G‑d with joy and with a gladsome heart,

הנה בזה פודה נפשו משחת

he thereby redeems his soul from the pit.26

דהיינו בחינת נקודת פנימית לבבו, שהיתה בבחינת גלות ושביה בתוך הקליפה גסה או דקה

That is, [he redeems] the innermost point of his heart which was in a state of exile and captivity within the coarse or thin kelipah.

כמו שכתוב: מכל משמר נצור לבך

For thus it is written:27 “Guard your heart with the greatest vigilance” (lit., “Guard your heart from every mishmar”),

משמר, פירוש: בית האסורים

“mishmar” meaning a prison.

The verse is thus exhorting us to “guard our hearts from being imprisoned and exiled in kelipot and desires.”

ועתה נפדה מהחיצונים בצדקה זו

Thus, through present charity, [the innermost point of the heart] is now redeemed from the forces of evil in which it had been imprisoned.

וזה גם כן לשון פריעה: ענין פריעת חוב, שנתחייב ונשתעבד לחיצונים שמשלו בו על נקודת פנימיות לבבו

This also explains the term periah, which suggests28 periat chov (“removing a debt”), for [the individual in question] had become indebted and subjected to the forces of evil that had ruled within him over the innermost point of his heart.

וזהו: ושביה בצדקה

Through this we can understand the meaning of [the above-quoted phrase], “and her (former spiritual) captives29 [shall be redeemed] through tzedakah.”

וזהו: צדק לפניו יהלך

In these terms, too, we can understand the meaning of [the above-quoted phrase], “Righteousness (or charity) shall go (yehaleich) before Him (lefanav).

לפניו הוא מלשון פנימיות

The word lefanav shares a root with pnimiyut (“inwardness”),

ויהלך הוא מלשון הולכה

and yehaleich — the causative form of the verb, which appears in this verse in place of the expected form, yeilech (“shall go”) — shares a root with holachah (“leading”). It thus implies that charity does not itself “go before Him”: rather, it causes some other entity to “go before Him.”

שמוליך את פנימיות הלב לה׳

For [tzedakah] leads the innermost point of [a man’s] heart towards G‑d,

ואחר כך ישים לדרך ה׳ פעמיו

and then30 “he sets his steps31 towards the way of G‑d”׳—

כמו שכתוב: והלכת בדרכיו

as it is written,32 “And you shall walk in His ways,”

אחרי ה׳ אלקיכם תלכו

[and likewise,]33 “You shall go after the L‑rd your G‑d”׳—

בכל מעשה המצות, ותלמוד תורה כנגד כולן

with [his] entire performance of the commandments, and with [his]34 “study of Torah, which is equivalent to them all.”

שכולן עולין לה׳ על ידי פנימית הלב

For they all ascend to G‑d through the inwardness of the heart, which is revealed through the service of tzedakah,

ביתר שאת ומעלה מעלה מעלייתן לה׳ על ידי חיצוניות הלב

[and this ascent is] more intense and reaches far higher than their ascent to G‑d through the externality of the heart,

הנולד מהתבונה והדעת לבדן, בלי הארת פנים מלמעלה, אלא בבחינת הסתר פנים

[for this ascent] is born only of man’s contemplation and knowledge [of G‑dliness], without an illumination of the [Divine] “countenance” (i.e.,inwardness) from above, but in a state in which “the countenance is hidden.”

כי אין הפנים העליונים מאירים למטה אלא באתערותא דלתתא, במעשה הצדקה הנקרא שלום

For the Supernal “countenance” does not radiate downwards except through an arousal initiated from below, through an act of charity, charity being called “peace”.

וזה שכתוב: פדה בשלום נפשי

And this is the meaning of the verse that says,35 “He has redeemed my soul in peace”— or, “through peace.” This, as explained by our Sages,36 refers to tzedakah and acts of loving-kindness that are known as “peace”.

נפשי דייקא

[The verse speaks] expressly of “my soul,”37 inasmuch as it refers to the Shechinah found in the soul of each and every Jew, for the Divine spark that vitalizes the soul of every Jew is redeemed through “peace” — through tzedakah.

וזהו גם כן הטעם שנקרא הצדקה: שלום

This is also the reason for which charity is called “peace”,

לפי שנעשה שלום בין ישראל לאביהם שבשמים, כמאמר רז״ל

because according to the teaching of our Sages,38 of blessed memory, by virtue of charity “peace is made between Israel and their Father in heaven,”

דהיינו על ידי פדיון נפשותיהן, הם חלק ה׳ ממש, מידי החיצונים

through the redemption of their souls, which are truly a part of G‑d, from the grip of the forces of evil.

The Alter Rebbe wrote this letter, like most of the letters that comprise Iggeret HaKodesh, in connection with the charitable fund of Kollel Chabad in the Land of Israel. This fund supported R. Mendele Horodoker and his colleagues, together with their disciples, who had settled there. Hence the Alter Rebbe concludes:

ובפרט צדקת ארץ ישראל

This is especially the case with charity for the Land of Israel,

שהיא צדקת ה׳ ממש

for it is truly the charity of G‑d, since it is directed to a place where the Divine Name is revealed,

כמו שכתוב: תמיד עיני ה׳ אלקיך בה

[to a Land of which] it is written,39 “The eyes — i.e., the most quintessential efflux and attention — of the L‑rd your G‑d are constantly upon it.”

והיו עיני ולבי שם כל הימים

[In this vein it is also written,]40 “And My eyes and My heart will be there at all times.”

והיא שעמדה לנו לפדות חיי נפשנו מעצת החושבים לדחות פעמינו

It is this [charity for the Holy Land] that has stood by us to redeem the life of our souls from the counsel of those who seek to repel our steps, i.e., those who desire to harm us.

ותעמוד לנו לעד, לשום נפשנו בחיים אמיתים מחיי החיים

And this [charity] will stand by us forever — to set our souls in the true life of the Fountainhead of Life,

לאור באור חיים, אשר יאר ה׳ פניו אתנו סלה

so that we will be41 “enlightened with the light of life” which G‑d42 “will make His Face radiate with us, Selah.

אמן, כן יהי רצון

Amen, may this be His will.

——— ● ———

FOOTNOTES
1. Rambam, Hilchot Matnot Aniyim, beginning of ch. 10. On the source and wording of this teaching, see the note of the Rebbe at the conclusion of Epistle 9.
2. Yeshayahu 1:27.
3. Tehillim 85:14.
4. Ibid. 27:8.
5. Parentheses and brackets are in the original text.
6. According to a variant reading, להתבוננן would mean “by making them meditate.”
7. Cf. Shir HaShirim 8:6.
8. Tehillim 130:1.
9. Zohar II, 63b.
10. The parentheses close here in the original text. However, the Rebbe points out that they should in fact close further on, after the words, “in every soul of Israel.”
11. Kohelet 7:14.
12. Mishlei 3:19.
13. See note 10, above.
14. “Cf. Tanya, Part I, ch. 19.” ( — Note of the Rebbe.)
15. “It would seem that the text should read, כמאמר — ‘as our Sages.’ ” ( — Note of the Rebbe.)
16. Megillah 29a.
17. Devarim 10:16. The same Hebrew word means both “excision” and “circumcision”.
18. See Sefer HaLikkutim Dach: Tzemach Tzedek, s.v. Milah.
19. Sanhedrin 98a; Rambam, Hilchot Teshuvah 7:5.
20. Mishnah, Shabbat 137b.
21. Devarim 30:6.
22. Sanhedrin 97a. The phrase היסח הדעת commonly implies that Daat is absent because it has been forgotten; the Alter Rebbe’s interpretation makes Daat absent because it has been transcended.
23. See Shabbat 10a.
24. Bamidbar 6:25.
25. Zohar III, 247b; cf. Taanit 25b.
26. Cf. Iyov 33:28.
27. Mishlei 4:23.
28. “See Tikkunei Zohar, Tikkun 37: ‘And the blood from the periah to provide nurture.’ Similarly at the conclusion of Tikkun 24. See also Sefer HaMitzvot by the Tzemach Tzedek, Mitzvat Eglah Arufah; Levush on Yoreh Deah 265:10.” ( — Note of the Rebbe.)
29. The Hebrew ושביה can mean either “her returning expatriates” or “her captives.”
30. Tehillim 85:14, continuing the verse which began, “Tzedek shall go before Him,.”
31. “Regarding the term פעמיו (‘his steps’) — and so too פעמינו (‘our steps’) later on — the Tzemach Tzedek (in his comment on this verse in Tehillim) refers the reader to the maamar entitled Paamon VeRimon (which appears in Or HaTorah, Parshat Tetzaveh).” ( — Note of the Rebbe.)
32. Devarim 28:9.
33. Ibid. 13:5.
34. Mishnah, beginning of Peah.
35. Tehillim 55:19.
36. Berachot 8a, and Rashi ad loc.
37. “One would have expected the verse to say, ‘[He has redeemed] me’ [rather than ‘my soul’], as in the verse, ‘You have redeemed me’ (Tehillim 31:6).” ( — Note of the Rebbe.)
38. Tosefta, Peah, ch. 1.
39. Devarim 11:12.
40. I Melachim 9:3.
41. Iyov 33:30.
42. Tehillim 67:2.
Translated from Yiddish by Rabbi Levy Wineberg and Rabbi Sholom B. Wineberg. Edited by Uri Kaploun.
Published and copyright by Kehot Publication Society, all rights reserved.
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