The maamar proceeds to focus on the concept highlighted in the previous section: that the fundamental step in the process of drawing down the Shechinah was drawing it back into our material world. This was accomplished by Moshe. What virtue enabled Moshe to accomplish this? The fact that he was the seventh.
The fact that our Sages say that “all those who are seventh are cherished”וְהִנֵּה מִלְּשׁוֹן רַזַ"ל 'וְכָל הַשְּׁבִיעִין חֲבִיבִין'
rather than “all those who are cherished are seventh,”וְלֹא ׳כָּל הַחֲבִיבִין שְׁבִיעִין׳,
indicates that the seventh’s primary virtue lies in the very fact of being the seventh.מוּכָח מִזֶּה שֶׁעִיקַּר הַמַּעֲלָה הוּא זֶה שֶׁהוּא שְׁבִיעִי,
Were the Midrash to have said that “all those who are cherished are seventh,” it could be understood to mean that the person who is seventh is cherished because of the virtues that he attained through his Divine service, and as a result of those virtues, he was selected for the unique mission associated with being seventh.
The Midrash, however, states that “all those who are seventh are cherished,” indicating that
he is cherished simply because he is the seventh.וּמִפְּנֵי זֶה שֶׁהוּא שְׁבִיעִי מִצַּד זֶה הוּא חֲבִיבוּתוֹ,
He is cherished, not because of a virtue dependent on his choice, his desires, or his Divine service,הַיְינוּ שֶׁחֲבִיבוּתוֹ אֵינוֹ מִצַּד עִנְיָן הַתָּלוּי בִּבְחִירָתוֹ רְצוֹנוֹ וַעֲבוֹדָתוֹ,
but because he is the seventh.כִּי אִם בָּזֶה שֶׁהוּא שְׁבִיעִי,
This is something that he is born into.שֶׁזֶּה בָּא מִצַּד הַתּוֹלָדָה,
Even so, i.e., even though being seventh is seemingly a matter of mere coincidence and not a product of the person’s internal makeup or striving for growth, nevertheless,וּבְכָל זֹאת
“all those who are seventh are cherished.”הִנֵּה כָּל הַשְּׁבִיעִין חֲבִיבִין.
Implied is that there is a virtue conveyed upon him from Above that surpasses his own attainments that is granted him because he is the seventh.
Therefore, it was Moshe who was privileged to have the Torah given through him.1וְלָכֵן זָכָה מֹשֶׁה שֶׁנִּתְּנָה תּוֹרָה עַל יָדוֹ.
וְהִנֵּה בֵּאֵר כ"ק מו"ח אַדְמוֹ"ר (בִּתְחִלַּת בּוֹאוֹ לַאֲמֶרִיקָה)
(Soon after arriving in America) my revered father-in-law, the Rebbe Rayatz explained2 וְהִנֵּה בֵּאֵר כ"ק מו"ח אַדְמוֹ"ר (בִּתְחִלַּת בּוֹאוֹ לַאֲמֶרִיקָה)
that even when it is highlighted that the seventh of a series is most cherished,שֶׁגַּם בְּעִנְיָן דְּהַשְּׁבִיעִין חֲבִיבִין
the unique virtue of the first is apparent.נִכָּר מַעֲלַת הָרִאשׁוֹן,
For the meaning of “seventh” is “seventh from the first,” i.e., the first embarked on a unique path of Divine service which the seventh brought to consummate fulfillment.שֶׁהֲרֵי כָּל עִנְיַן שְׁבִיעִי הוּא שֶׁהוּא שְׁבִיעִי לָרִאשׁוֹן.
The Rebbe Rayatz then explained the uniqueness of the first of the sevenוּבֵאֵר אָז מַעֲלָתוֹ שֶׁל הָרִאשׁוֹן
– our forefather Avraham –שֶׁזֶּהוּ אַבְרָהָם אָבִינוּ,
which he achieved because of his Divine serviceמִפְּנֵי עֲבוֹדָתוֹ,
which he carried out with self-sacrificing devotion, mesirus nefesh.וְשֶׁהָיְתָה עֲבוֹדָתוֹ בִּמְסִירוּת נֶפֶשׁ.
Not content with the above,וְאֵינוֹ מִסְתַּפֵּק בָּזֶה עֲדַיִן,
the Rebbe Rayatz adds (though this is seemingly not relevant to his central theme)וּמוֹסִיף עוֹד (אַף דְּלִכְאוֹרָה אֵין זֶה נוֹגֵעַ שָׁם לְגוּף הָעִנְיָן)
that Avraham carried out his Divine service with mesirus nefesh and yet, he did not seek mesirus nefesh.דְּאֹפֶן הַמְּסִירוּת נֶפֶשׁ שֶׁלּוֹ הָיָה שֶׁלֹּא חִפֵּשׂ מְסִירוּת נֶפֶשׁ,
This marked the distinction between Avraham’s mesirus nefesh and that of Rabbi Akiva.שֶׁזֶּהוּ הַהֶפְרֵשׁ בֵּין הַמְּסִירוּת נֶפֶשׁ דְּאַבְרָהָם אָבִינוּ לְהַמְּסִירוּת נֶפֶשׁ דְּרַבִּי עֲקִיבָא,
Rabbi Akiva set mesirus nefesh as a goal for his Divine service, saying:3דְּהַמְּסִירוּת נֶפֶשׁ דְּרַבִּי עֲקִיבָא הָיָה ווָאס עֶר הָאט גֶעזוּכְט מְסִירוּת נֶפֶשׁ:
“When will I be afforded the opportunity for mesirus nefesh so that I may actualize it?”מָתַי יָבוֹא לְיָדִי וַאֲקַיְּמֶנּוּ,
Avraham’s mesirus nefesh, by contrast, was incidental to his actual service.מַה שֶּׁאֵין כֵּן בְּאַבְרָהָם הִנֵּה הַמְּסִירוּת נֶפֶשׁ שֶׁלּוֹ הָיָה בְּדֶרֶךְ אַגַּב.
He knew that the main object of Divine service was creating an awareness of G‑d’s Presence,דְּאַבְרָהָם יָדַע שֶׁעִיקַּר הָעֲבוֹדָה הוּא
as reflected by the verse,4 “He proclaimed there the name of G‑d, eternal L-rd.”כְּמוֹ שֶׁכָּתוּב "וַיִּקְרָא שָׁם בְּשֵׁם הֲוָיָ׳ אֵ-ל עוֹלָם",
More particularly, as our Sages emphasize, his service was entirely outward oriented. Thus they state, “Do not read vayikra – ‘he proclaimed,’ but vayakri – ‘he motivated others to proclaim’”;5אַל תִּקְרָא וַיִּקְרָא אֶלָּא וַיַּקְרִיא,
i.e., he motivated the wayfarers he met to also proclaim the name of G‑d.26אַז יֶענֶער זאָל אוֹיךְ שְׁרַייְעֶן,
Avraham knew that these efforts would meet opposition. Nevertheless, he continued unfazed with the resolve that if in the course of these efforts, mesirus nefesh would be required, he would manifest that quality as well.וְאִם נִצְרָךְ לָזֶה בְּדֶרֶךְ אַגַּב מְסִירוּת נֶפֶשׁ, הִנֵּה גַּם זֶה יֶשְׁנוֹ.
In this manner, his mesirus nefesh surpassed that of Rabbi Akiva. What is the positive dimension of mesirus nefesh? That one transcends his own identity entirely and gives himself over to G‑d in a complete manner. When one carries out such service because he appreciates its greatness, he cannot be said to be transcending himself entirely.
For Rabbi Akiva, mesirus nefesh was a personal goal, the zenith of his Divine service. Thus, while on one hand, he rose above self-concern – indeed, he gave his life for the sanctification of G‑d’s name – nevertheless, he saw mesirus nefesh as the most complete expression of his lifelong quest for spiritual fulfillment.
Avraham, by contrast, was totally above self-concern. He did not consider even the highest of personal attainments – the service of G‑d with mesirus nefesh – as an objective. His sole motivation was to publicize G‑d’s Presence.
So great was Avraham’s Divine service and self-sacrificeוְכָל כַּךְ גָּדְלָה מַעֲלַת עֲבוֹדָתוֹ וְהַמְּסִירוּת נֶפֶשׁ שֶׁלּוֹ,
that the fact that Moshe was privileged to have the Torah given through himעַד אֲשֶׁר גַּם מֹשֶׁה מַה שֶּׁזָּכָה שֶׁנִּתְּנָה תּוֹרָה עַל יָדוֹ
was because “all those who are seventh are cherished,”הוּא מִטַּעַם כִּי הַשְּׁבִיעִין חֲבִיבִין,
i.e., he was the seventh to the first, the heir of Avraham’s Divine service and mesirus nefesh. As such, even at the peak of his greatness,שֶׁהוּא שְׁבִיעִי לָרִאשׁוֹן.
the Holy One, blessed be He, “told Moshe (referring to Avraham), ‘Do not stand in the place of the greats.’”6וְהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ (לְמֹשֶׁה) בִּמְקוֹם גְּדוֹלִים (אַבְרָהָם) אַל תַּעֲמֹד.
True, the cherished quality possessed by the seventh is very great.וְהִנֵּה אַף כִּי גָּדְלָה חֲבִיבוּת הַשְּׁבִיעִי,
And this status comes not as a result of choice nor as a result of one’s Divine service,וְאֵין זֶה בָּא לֹא עַל יְדֵי בְּחִירָה וְלֹא עַל יְדֵי עֲבוֹדָה,
but as a finished product, as a consequence of birth.כִּי אִם פַארְטִיקֶערְהֵייט מִצַּד הַתּוֹלָדָה,
Nevertheless, there are no inherent limitations that should cause an individual to say that this status is beyond himמִכָּל מָקוֹם אֵין בָּזֶה הַגְבָּלָה שֶׁנֹּאמַר שֶׁנִּפְלֵאת הוּא,
and that it is accessible only to a select elite.וְאֵינוֹ שַׁיָּךְ אֶלָּא לִיחִידֵי סְגֻלָּה,
On the contrary, the matter is comparable to the statements of Tanna dvei Eliyahu (chs. 9 and 25), quoted in Chassidus:כִּי אִם עַל דֶּרֶךְ שֶׁמְּבֹאָר בְּתָנָא דְבֵי אֵלִיָּהוּ (פ"ט ופכ"ה) וּמוּבָא בדא"ח
that every Jew, even a slave and a handmaiden, can have the Divine Spirit rest upon him.שֶׁכָּל יִשְׂרָאֵל וַאֲפִלּוּ עֶבֶד וַאֲפִלּוּ שִׁפְחָה יְכוֹלִים לְהַגִּיעַ לְהַשְׁרָאַת רוּחַ הַקֹּדֶשׁ,
Ch. 9 of Tanna dvei Eliyahu states “even an idolater.” This would seem to be contradicted by Bava Basra (15b), which clearly states that all opinions agree that the Divine Presence does not rest upon an idolater. See Chidushei Aggados, ad loc., and the references cited there. See also Iggeres Teiman of Rambam, from which it would appear that even an idolater may be a prophet. This subject requires further examination.7
Similarly, each and every Jew is obligated to say, “When will my actions equal those of my fore­fathers, Avraham, Yitzchak and Yaakov?” There are no limits to the spiritual heights one can reach.וְכָל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל חַיָּב לוֹמַר מָתַי יַגִּיעוּ מַעֲשַׂי לְמַעֲשֵׂי אֲבוֹתַי אַבְרָהָם יִצְחָק וְיַעֲקֹב.
At the same time, we should not delude ourselves:אֶלָּא שֶׁמִּכָּל מָקוֹם דַארְפְמֶען נִיט זַיְין גֶענַארְט בַּיי זִיךְ,
we must know that we cannot “stand in the place of the great,”וְצָרִיךְ לֵידַע אֲשֶׁר בִּמְקוֹם גְּדוֹלִים אַל תַּעֲמֹד.
and that the merit of the seventh of a series consists of his being seventh to the first.וְכָל מַעֲלַת הַשְּׁבִיעִי הוּא שֶׁהוּא שְׁבִיעִי לָרִאשׁוֹן
Since the seventh has the unique merit of drawing the Divine Presence back to the earth, it is possible that a member of that generation will have visions of grandeur and think that he possesses praiseworthy individual qualities. That is self-delusional. The greatness of the seventh is that
he is capable of continuing the mission of the first. And the greatness of the first is expressed in the mission implied by the teaching:אַז עֶר קֶען דוּרְכְפִיהרְן עֲבוֹדַת וּשְׁלִיחוּת הָרִאשׁוֹן,
“Do not read ‘he proclaimed,’ but rather, ‘he made others proclaim.’” Following the example of Avraham, he teaches all humanity to proclaim G‑d’s oneness.דְּאַל תִּקְרָא וַיִּקְרָא אֶלָּא וַיַּקְרִיא.
The seventh is cherished because it is he who draws down the Shechinah,וְזֶהוּ הַחֲבִיבוּת דְּהַשְּׁבִיעִי שֶׁהוּא הַמַּמְשִׁיךְ הַשְּׁכִינָה,
indeed, the essence of the Shechinah.וְלֹא עוֹד אֶלָּא שֶׁמַּמְשִׁיךְ עִיקַּר הַשְּׁכִינָה.
And he draws it down and causes it to be manifest in this lowly world.וְעוֹד יוֹתֵר שֶׁמַּמְשִׁיךְ בַּתַּחְתּוֹנִים.
On the basis of the concepts explained above, the Rebbe proceeds to define the role and the mission of our generation.
This is what is demanded of each and every one of us of the seventh generation.וְהִנֵּה זֶה תּוֹבְעִים מִכָּל אֶחָד וְאֶחָד מֵאִתָּנוּ דּוֹר הַשְּׁבִיעִי,
“All those who are seventh are cherished.”דְּכָל הַשְּׁבִיעִין חֲבִיבִין,
Although the fact that we are in the seventh generation is not the result of our own choice or our own service, i.e., it is not a result of virtues that we have worked to attain,הֱיוֹת שֶׁזֶּה שֶׁאֲנַחְנוּ בַּדּוֹר הַשְּׁבִיעִי הוּא לֹא עַל פִּי בְּחִירָתֵנוּ וְלֹא עַל יְדֵי עֲבוֹדָתֵנוּ,
and indeed in certain ways it may be contrary to our will,וּבְכַמָּה עִנְיָנִים אֶפְשָׁר שֶׁלֹּא כְּפִי רְצוֹנֵנוּ,
nevertheless, “all those who are seventh are cherished.”מִכָּל מָקוֹם הִנֵּה כָּל הַשְּׁבִיעִין חֲבִיבִין,
We are now in the era of Ikvesa diMeshicha, the time when the approaching footsteps of Mashiach can be heard;שֶׁנִּמְצָאִים אֲנַחְנוּ בְּעִקְבְתָא דִּמְשִׁיחָא,
indeed, we are at the conclusion of this period.בְּסִיּוּמָא דְּעִקְבְתָא,
Our mission is to complete the process of drawing down the Shechinahוְהָעֲבוֹדָה – לִגְמֹר הַמְשָׁכַת הַשְּׁכִינָה,
– indeed, the essence of the Shechinah –וְלֹא רַק שְׁכִינָה כִּי אִם עִיקַּר שְׁכִינָה,
into our lowly world.וּבַתַּחְתּוֹנִים דַּוְקָא.

Summary

This section focuses on the statement “All those who are seventh are cherished,” explaining that the seventh is cherished not because of a virtue dependent on his choice, his desires, or his individual achievements in Divine service, but because he is the seventh – because he perpetuates the heritage of his forebears. Thus, through the achievements of the seventh, the unique virtue of the first is apparent.
The first of the chain of righteous men who preceded Moshe was Avraham. Avraham was distinguished by the uniqueness of his mesirus nefesh. It is possible to view mesirus nefesh as a personal goal, the most complete expression of one’s lifelong quest for spiritual fulfillment. Avraham, by contrast, did not consider mesirus nefesh as a personal objective. His sole motivation was to publicize G‑d’s Presence; if mesirus nefesh was necessary to accomplish that purpose, he was willing to make that commitment as well. Because Moshe was the seventh, the sixth heir of Avraham’s spiritual legacy, he was privileged to draw the Shechinah back into this world.
Similarly, our generation, the seventh generation of Chabad Chassidism, has the mission to complete the process of drawing the Shechinah back down to the earth again.