בְּתּוֹרָה אוֹר פָּרָשַׁת חַיֵּי שָׂרָה, סוֹף דִּבּוּר הַמַּתְחִיל לְהָבִין מַה שֶׁאָמְרוּ רַזַ"ל יָפָה שָׁעָה, יֵשׁ טָעוּת הַדְּפוּס. וְכָךְ צָרִיךְ לִהְיוֹת: "וְיִהְיֶה בִּבְחִינַת בִּטּוּל (אֲבָל עַכְשָׁיו.. הַיְנוּ בְּחִינַת אִיסָר וְעַיֵּן מַה שֶׁכָּתוּב לְקַמָּן בְּפֵרוּשׁ אוֹסְרִי לַגֶּפֶן) שֶׁהוּא בְּחִינַת חֵפֶץ וּכְתִיב הוֹדוֹ.. תּוֹךְ כָּל עָלְמִין, אֲבָל תַּכְלִית הַכַּוָּנָה".

[In the above note, the Rebbe makes emendations to the Hebrew text of Torah Or that have since been incorporated in all of its editions.]

Living as a Chassid

The passage whose wording the Rebbe emends1 focuses on the concept of bittul, nullifying one’s ego to the point of self-transcendence. The Alter Rebbe contrasts the bittul experienced in the present age and the bittul to be experienced in the era of Mashiach. In that future era, bittul will be effortless, a spontaneous response to the outpouring of G‑dliness that will distinguish that age. At that time, as the prophet declares,2 “All flesh together will see that the mouth of G‑d has spoken.”

In the present era, by contrast, bittul requires effort, changing the fundamental self-concern that characterizes our personalities. This exertion begins in the mind and filters down into the heart, where it ignites spiritual emotions such as the love of G‑d and the awe of G‑d. The personal change these efforts bring about fulfills G‑d’s intent in creation — to fashion a dwelling for Himself in the lower realms, where His presence will be recognized by individuals with an identity and mindset of their own.3