The above clarifies the significance of the passing of a tzaddik.1וְזֶהוּ עִנְיַן צַדִּיקָא דְּאִתְפְּטַר,
Although there has already been considerable concealment and veiling of holiness, and many questions had been raised and inexplicable matters have occurred previously,דְאַף שֶׁכְּבָר הָיוּ כַּמָּה הַעֲלָמוֹת וְהֶסְתֵּרִים וְכַמָּה קֻשְׁיוֹת וְעִנְיָנִים בִּלְתִּי מוּבָנִים,
nevertheless, all this did not suffice.הִנֵּה כָּל זֶה לֹא הִסְפִּיק.
For there to be the revelation of the glory of G‑d throughout all the worlds,וּבִכְדֵי שֶׁיִּהְיֶה אִסְתַּלַּק יְקָרָא דְּקֻדְשָׁא בְּרִיךְ הוּא בְּכוּלְּהוּ עָלְמִין,
there also occurred the passing of tzaddikim, i.e., the passing of the Rebbe Rayatz,הָיָה גַּם כֵּן עִנְיַן סִלּוּקָן שֶׁל צַדִּיקִים,
something considered not only as severe as the destruction of the Beis HaMikdash, but even more severe.שֶׁזֶּה קָשֶׁה לֹא רַק כַּחֻרְבָּן כִּי אִם יוֹתֵר מֵהַחֻרְבָּן.
The ultimate objective of all this is that “the glory of G‑d be revealed,” in a manner reflected by the term istalek.וְתַכְלִית הַכַּוָּנָה בָּזֶה הוּא שֶׁעַל יְדֵי זֶה יִהְיֶה אִסְתַּלַּק יְקָרָא דְּקֻדְשָׁא בְּרִיךְ הוּא.
This is demanded of every one of us:וְזֶה תּוֹבְעִים מִכָּל אֶחָד מֵאִתָּנוּ
To know that we are living in the seventh generation,שֶׁיֵּדְעוּ אַז מְ'גֶעפִינְט זִיךְ אִין דּוֹר הַשְּׁבִיעִי,
and that the uniqueness of the seventh of a series is that he is seventh to the first, and carries out the legacy of the first.שֶׁכָּל מַעֲלַת הַשְּׁבִיעִי הוּא שֶׁהוּא שְׁבִיעִי לָרִאשׁוֹן,
The path of the first was that he sought nothing for himself,שֶׁהַנְהָגַת הָרִאשׁוֹן הָיָה שֶׁלֹּא חִפֵּשׂ לְעַצְמוֹ כְּלוּם
not even mesirus nefesh, as explained above (sec. 3), when contrasting the mesirus nefesh of Avraham and Rabbi Akiva,וַאֲפִלּוּ לֹא מְסִירוּת נֶפֶשׁ.
for he knew that the sole purpose of his existence was to “proclaim there the name of G‑d, eternal L-rd.”כִּי יָדַע שֶׁכָּל עִנְיָנוֹ הוּא כְּמוֹ שֶׁכָּתוּב "וַיִּקְרָא שָׁם בְּשֵׁם הֲוָיָ׳ אֵ-ל עוֹלָם".
This service resembles that of Avraham our Patriarch:וְדֻגְמַת הַנְהָגַת אַבְרָהָם אָבִינוּ
He arrived in places where the people knew nothing about G‑dliness,שֶׁהוּא – גֶעקוּמֶען אִין אַזֶעלְכֶע עֶרְטֶער ווָאס מְ'הָאט דָארְטְן נִיט גֶעוואוּסְט פוּן גֶ-טְלִיכְקַיְיט,
nothing about Yiddishkeit,נִיט גֶעוואוּסְט פוּן אִידִישְׁקַיְיט
nothing even about the alef-beis.אוּן נִיט גֶעוואוּסְט אֲפִילוּ פוּן אַלֶף בֵּית
While there, he set himself completely aside and publicized G‑d’s Presenceאוּן זַייְעֶנְדִיק דָארְטְן הָאט מֶען זִיךְ אָפְּגִילֵייגְט אָן אַ זַיְיט
in the spirit of our Sages’ teaching,2 “Do not read ‘he proclaimed,’ but ‘he motivated others to proclaim.’”אוּן אַל תִּקְרָא וַיִּקְרָא אֶלָּא וַיַּקְרִיא,
It is well known3 that when expounding concepts by means of the principle al tikra, “Do not read...,”וְיָדוּעַ שֶׁבְּהַלִּמּוּד בְּמִדַּת אַל תִּקְרָא,
both interpretations – the simple meaning of the verse and the meaning inferred by our Sages – are valid.שְׁתֵּי הַקְּרִיאוֹת קַיָּמוֹת.
In this instance as well, the Torah specifically states that “he proclaimed.”וְגַם בָּזֶה הֲרֵי מְפֹרָשׁ בַּתּוֹרָה שֶׁבִּכְתָב "וַיִּקְרָא".
Nonetheless, one must knowמִכָּל מָקוֹם צָרִיךְ לֵידַע
that if he desires to succeed in “proclaiming G‑d’s name” himself,אַז אוֹיבּ עֶר ווִיל אִים זָאל אַיְינְגֵיין דֶער וַיִּקְרָא,
he must motivate others to proclaim;מוּז זַיְין דֶער וַיַּקְרִיא.
he must see to it that others not only know about G‑d, but also proclaim His name.דַארְפְסְטוּ זֶעהן אַז יֶענֶער זָאל נִיט נָאר ווִיסְן נָאר אוֹיךְ אוֹיסְרוּפֶען.
Although until now one’s fellowman was utterly without knowledge,הֲגַם אַז בִּיז אִיצְט הָאט יֶענֶער נִיט גֶעוואוּסְט פוּן גָארְנִיט,
now one is obligated to see to it that he, too, calls out Ei-l olam, actively proclaiming G‑d’s Presence. אָבֶּער אִיצְט דַארְפְסְטוּ זֶעהן אַז עֶר זָאל שְׁרַיְיעֶן אֵ-ל עוֹלָם
Moreover, that phrase does not read “G‑d of the world” – In the verse, אֵ-ל עוֹלָם means “eternal G‑d.” The word olam, translated as “eternal,” also means “world.” In that context, by saying אֵ-ל עוֹלָם, rather than אֵ-ל הָעוֹלָם, the implication is4 not thatנִיט אֵ-ל הָעוֹלָם,
G‑d אֵ-ל)) is an entity unto Himselfהַיְינוּ שֶׁאֱלֹקוּת הוּא עִנְיָן בִּפְנֵי עַצְמוֹ,
and the world (עוֹלָם) is an entity unto itself,וְעוֹלָם עִנְיָן בִּפְנֵי עַצְמוֹ,
only that G‑d is “the G‑d of the world,” i.e., He governs and rules it;אֶלָּא שֶׁאֱלֹקוּת מוֹשֵׁל וְשׁוֹלֵט עַל הָעוֹלָם,
instead, (אֵ-ל עוֹלָם) G‑dliness and the world are entirely one. There is no separation between them.כִּי אִם שֶׁעוֹלָם וֵאלֹקוּת הוּא כּוּלָּא חַד.

Summary

The ultimate objective of the passing of the Rebbe Rayatz is that “the glory of G‑d be revealed” in a manner reflected by the term istalek.
It is demanded from every one of us that we know that we are living in the seventh generation, and that the uniqueness of the seventh in a series is that he is seventh to the first, and carries out the legacy of the first. The path of Avraham Avinu, the first of the seven, was that he sought nothing for himself, not even mesirus nefesh. He knew that the sole purpose of his existence was to publicize G‑dliness. Not only did he personally make known G‑d’s Presence, he motivated others to do so. This is the mission incumbent on us.