Ch. 25, Class # 3

Middle of Chapter 25

וכל שכן שיש לו לקבל באהבה וברצון כדי לדבקה בו לעולם ועד

Certainly, then, he ought to accept lovingly and willingly the comparatively minor pain of exerting himself in the performance of the mitzvot in order to bind himself to G‑d with an eternal bond.

There is a twofold a fortiori argument here. Firstly, performing a mitzvahactively binds man to G‑d, as opposed to refraining from idolatry, which merely prevents separation from Him. Secondly, the bond effected by the mitzvah is an eternal one, as opposed to the temporary separation from G‑d caused by idolatry. Now if one would sacrifice his life to refrain from idolatry, how much more so ought he accept whatever hardships are entailed by fulfilling themitzvot, since their performance has both these gains that are not found in the rejection of idolatry.

The Alter Rebbe now goes on to explain how mitzvot effect an eternal bond with G‑d.

דהיינו כשיעשה רצונו יתברך בעבודה זו, יתגלה בה פנימית רצון העליון בבחינת פנים וגילוי רב, ולא בהסתר כלל

For by fulfilling G‑d’s Will through this service despite the exertion involved, the innermost Divine Will will be revealed in it — internally as opposed to “surrounding” it or “hovering” over it from above, and very manifestly, without any obscurity whatever.

As explained in ch. 23, the mitzvot represent G‑d’s innermost Will, and when one performs them, this Will stands completely revealed.

וכשאין שום הסתר פנים ברצון העליון, אזי אין דבר נפרד כלל וכלל, להיות יש ודבר בפני עצמו

Now, when there is no “concealment of the Countenance” of the Divine Will, nothing is at all separate from G‑dliness, having an independent and separate identity of its own.

For, as explained in chs. 22 and 24, no created being can possibly consider itself separate from G‑d unless the Divine Will is concealed from it. Since the inner aspect of this Will stands revealed in one’s performance of a mitzvah, it does not permit any sense of separation.

ולזאת תהיינה נפשו האלקית והחיונית ולבושיהן כולן מיוחדות בתכלית היחוד ברצון העליון ואור אין סוף ברוך הוא כנ״ל

Thus his soul i.e., the soul of the person performing the mitzvah, both the divine and the animating souls, and their “garments” of thought, speech, and action, will be united in perfect unity with the Divine Will and with the infinite light of G‑d, blessed be He, as explained above.

This details how the mitzvot effect a bond between man and G‑d. The Alter Rebbe will now go on to explain why this bond is eternal.

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