Continuation of chapter 42

וכמו שאמרו רז״ל: יגעתי ומצאתי, תאמין

And, as the Rabbis of blessed memory have said:13 “[If a man says,] ‘I have labored and I have found,’ believe him.”

The Rebbe explains: One’s labor not only helps a person achieve something commensurate with the amount of labor, similar to payment received for doing a job, but moreover enables him to say, “I have found.” For in the case of a person who finds an object, his find is incomparably greater in value than the labor invested in finding it.

וכדכתיב: אם תבקשנה ככסף, וכמטמונים תחפשנה, אז תבין יראת ה׳

It is also written, with regard to the success one achieves when he labors to attain the fear of G‑d:14 “If you seek it like money, and search for it as for hidden treasures, then you will understand the fear of G‑d.”

פירוש: כדרך שמחפש אדם מטמון ואוצר הטמון בתחתיות הארץ, שחופר אחריו ביגיעה עצומה

This means: In the manner of a person seeking a hidden treasure buried in the depths of the earth, for which he digs with tireless toil, for he knows that it is surely buried there,

כך צריך לחפור ביגיעה עצומה לגלות אוצר של יראת שמים הצפון ומוסתר בבינת הלב של כל אדם מישראל

so must one delve with unflagging energy in order to reveal the treasure of the fear of heaven, which lies buried and concealed in the understanding of the heart of every Jewish individual,

Since this treasure is surely concealed within every Jewish heart, all that needs to be done is to dig it out and seek to reveal it.

שהיא בחינה ומדרגה שלמעלה מהזמן

this “understanding of the heart” being of a quality and level transcending the limitations of time,

Hence it cannot be said that during a particular time this treasure is lacking and unattainable.

והיא היראה הטבעית המסותרת הנ״ל

and this is the natural, hidden fear referred to above.

A question now arises. If this fear is “natural” and is always found within a Jew’s heart, why then is it necessary to take measures involving profound contemplation of G‑d’s greatness in order to attain it? The Alter Rebbe therefore goes on to say, that since this fear is found in the recesses of the heart it does not affect one’s actions and enable him to refrain from sinning. It is thus necessary to take steps that will reveal this fear, and ensure that it will affect one’s actual deeds.

רק שכדי שתבא לידי מעשה בבחינת יראת חטא, להיות סור מרע במעשה דבור ומחשבה, צריך לגלותה ממצפוני בינת הלב שלמעלה מהזמן, להביאה לבחינת מחשבה ממש שבמוח

However, in order that it should be translated into action, in the sense of “fear of sin,” so that one will turn away from evil in deed, word and thought, one needs to bring it to light from the hidden depths of the understanding of the heart where it transcends time, and to place it within the realm of actual thought that is in the brain.

להעמיק בה מחשבתו משך זמן מה ממש, עד שתצא פעולתה מהכח אל הפועל ממש

[This means,] immersing his thought in it for a lengthy period of time until its effect will emerge from the potential into the actual, so that it affects the soul and body of man,

להיות סור מרע ועשה טוב במחשבה דבור ומעשה, מפני ה׳ הצופה ומביט ומאזין ומקשיב ומבין אל כל מעשהו, ובוחן כליותיו ולבו

so that he will turn away from evil and do good in thought, speech and action, because of G‑d who looks and sees, hears and listens, and perceives all his deeds, and searches his “kidneys and heart.”

When a man realizes that G‑d scrutinizes his innermost thoughts, he will surely refrain from sinning, and will seek instead to perform mitzvot.

וכמאמר רז״ל: הסתכל בשלשה דברים כו׳, עין רואה ואוזן שומעת כו׳

As the Rabbis, of blessed memory, said:15 “Reflect upon three things [and you will not come to sin: Know what is above you] — an Eye that sees, and an Ear that hears….”

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Footnotes