Behold, the great value of peace is known. As our Sages, of blessed memory, taught: The Holy One, blessed be He, found no suitable vessel to contain [Israel’s] blessing other than peace (Uktzin 3:12) .
What is peace? It is the uniting of opposites. As our Sages, of blessed memory, expounded the verse (Job 25:2), “He makes peace in His heights”—this angel is made of fire and this one is from water (Zohar III, 12b). These are opposites, since water extinguishes fire. Yet God makes peace between them and unites them.
Therefore, of Yosef it is said: “Yosef brought bad reports of them [to their father]” (Genesis 37:2). This is the element of severities, since the left hand pushes away (Sotah 47a). <Yet it is also written concerning [Yosef]>, “I am seeking my brothers” (Genesis 37:16). This is the element of benevolences, since the right hand brings close (Sotah, ibid .) .
<In addition,> it is written (Genesis 42:6), “Yosef was the ruler,” which is the aspect of severities; “he was the provider of food for all the people,” which is the aspect of benevolences.
Thus it is said of him (ibid. 41:43): “[those going] before him proclaimed, ‘ AVReiKh (the viceroy)’,” which Rashi explains as: AV (an elder) in wisdom, and RaKh (young) in years. This alludes to expanded and contracted consciousness, {which correspond to benevolences and severities, as is known}.
2. And this is the concept of sanctifying the Name of God. It, too, is an aspect of benevolences and severities. Initially, a person is inspired by flames of love. This corresponds to benevolences. Afterwards, he overcomes his inclination and surrenders his soul to sanctify God’s Name. This corresponds to severities. [Together] this is peace, the aspect of Yosef, as explained above.
This is why even Jewish sinners rouse themselves to give their lives to sanctify the Name of God. For Israel arose first in [God’s] thought (Bereishit Rabbah 1:5). Thus even when a Jew sins—as long as he carries the name “Yisrael”—God takes great pleasure <and pride> in him, as it is written (Isaiah 49:3), “Yisrael, in whom I take pride.” Should anyone attempt to sever him from “Yisrael”—which is the aspect of a vav, as is known, and cannot be pronounced without a second vav, which corresponds to Yosef—then this aspect of self-sacrifice is immediately awakened in him.
{The explanation is: Every Jew, even a Jew who sins—as long as the name “Yisrael” still applies to him, in that he is called “a sinner of Yisrael”—remains a Jew, his sin notwithstanding (Sanhedrin 44a). And since he retains the name “Yisrael,” which is the aspect of a vav, he also has the aspect of Yosef. This is because it is impossible to pronounce the vav without a second vav. In other words, a Jew, who is the aspect of a vav, has a second vav attached to him—this being the aspect of Yosef (for Yisrael and Yosef are as one, as is known).
We see from this that ingrained in every Jew is the aspect of Yosef, who corresponds to peace, to sanctifying the Name of God. Therefore, as soon as anyone attempts to make him give up his religion, God forbid, so as to sever him from “Yisrael,” the aspect of Yosef that is ingrained in Yisrael is immediately awakened in him. This is sacrificing oneself to sanctify God’s Name—i.e., [to be inspired by] flames of love, and to overcome one’s inclination and give up living in order to sanctify God’s Name. This is the aspect of peace/Yosef, as explained above.}
3. The upshot of this is that Yosef is the aspect of peace, and peace is the vessel through which all bounty and blessing come to Israel. The Blessed One’s intention with this is to enable every Jewish person to speak words of holiness before God.
What is holiness? Wisdom. Wisdom is called <holy>, as is known. Thus when a person recites the words of Torah and prayer with wisdom and intellect, and he understands and gives ear to <what he is saying>, it is called holiness. God has great pleasure from this, because it forms mentalities, which is wisdom, [and it builds] speech, which corresponds to Jerusalem.
{“YHVH (God) builds Jerusalem, He gathers in the outcast of Israel” (Psalms 147:2).} This is the meaning of “YHVH builds Jerusalem.” “Jerusalem” is the aspect of speech, as it is written (Genesis 14:18), “MaLKiTZeDeK, the MeLeKh (king) of Shalem”—which Onkelos renders as: king of Jerusalem. TZeDeK is speech, as it is written (Psalms 58:2), “you ought to be speaking tzedek (justice).” “YHVH” corresponds to mentalities, as is known. When is [Jerusalem] built? When “<[YHVH] gathers in> the outcast of Israel”—that is, someone who <is> “cast out” from the aspect of Israel afterwards is gathered in.
4. We return to our topic: that through peace one is able to speak with holiness and purity, as explained above. Peace is the union of opposites—i.e., benevolences and severities. YHVH indicates benevolences, as it is written (Psalms 42:9), “By day YHVH commands His lovingkindness.” Elohim indicates severities, because Elohim is Malkhut, as it is written (ibid. 74:12), “Elohim is my Malkhut (King) of old.” And [as the Talmud teaches]: The judgment of the malkhut is judgment (Gittin 10b) .
Therefore, it is also said of Yosef: “Without your permission, no man will lift up his hand or his foot [in all of Egypt]” (Genesis 41:44). “His hand” alludes to mentalities, as it is written (Psalms 134:2), “Lift up your hands in the holy place.” Holy is synonymous with “first,” and first is wisdom, mentalities. “His foot” alludes to severities, as it is written (Isaiah 41:2), “he met tzedek wherever he set his foot.” “Tzedek” is speech, and speech corresponds to GeVuRot (severities), as it is written (Psalms 145:11), “and of Your GeVuRah (strength) they will speak.” Thus we see that benevolences and severities are mentioned in relation to Yosef.
And Yosef is peace. He unites opposites and makes them one, thereby promoting both material and spiritual salvations and blessings. This is as it is written (Isaiah 12:3), “You will joyfully draw water from the springs of salvation”—which Onkelos renders as: you will receive a new teaching. The salvation will bring Torah and new <insights> from God, to each person in accord with his level.
This is also the explanation of the verse: “God gives His people oz (strength); God blesses His people with peace.” As Rashi explains, when God <blesses Israel> by means of <the vessel called> peace, then He also “gives His people oz,” which is the Torah—i.e., new <insights>.
5. {Apparently, the explanation of the matter is that by means of peace it is possible to speak words of holiness. This is because peace unites opposites, benevolences and severities, which is the aspect of Yosef, of sacrificing oneself to sanctify the Name of God, as explained above.
The essence of sanctity is wisdom and mentalities of holiness. This is because wisdom is called “holy,” as is known. Holy is synonymous with “first,” as it is written (Jeremiah 2:3), “Israel is holy to God, the first of His yield.” In every instance first is holy, and first corresponds to wisdom, as it is written (Psalms 111:10), “The beginning (first) of wisdom.”
And when a person merits reciting the holy words of Torah and prayer, and puts his entire mind, wisdom and awareness into the words, i.e., firmly binding his thoughts to the words, and he also understands and gives ear to what he is saying—that is holiness. God has great pleasure from this. It is the concept of peace, which is the joining of benevolences with severities. One joins and binds the wisdom and mentalities, the element of benevolences, with the words, the element of severities, as explained above. This is the aspect of Yosef.
And so of Yosef it is said: “Without your permission, no man will lift up his hand or his foot.” Yosef comprises the aspect of the hands and feet, which correspond to wisdom and speech. For the hands are wisdom/holy, as it is written, “Lift up your hands in the holy place.” And the feet are speech, as explained above.
Therefore, studying Torah and serving God requires self-sacrifice. This is especially so at the time of prayer, since praying with self-sacrifice is the main perfection of prayer. A person has to have in mind that he is surrendering his soul to sanctify the Name of God. Sacrificing oneself in order to sanctify God’s Name is something every Jew, even the most unworthy, is certainly willing to do, as explained above. (As we have already seen for ourselves, in the preceding generations many unworthy and wretched people surrendered their souls and died sanctifying God’s Name; praiseworthy are they.) As soon as one is willing to sacrifice oneself to sanctify the Name of God, the aspect of peace/Yosef is awakened. And one is then able to speak—i.e., bind thought to speech. This is the essence of sanctity, which we merit by means of peace, as explained above.
This is the meaning of “YHVH builds Jerusalem.” “Jerusalem” is speech, etc., as explained above. “YHVH” alludes to mentalities—i.e., being worthy of binding the mind to speech. This is “YHVH builds Jerusalem,” the mentalities build up sanctified speech. We merit this through “He gathers in the outcast of Israel”—sacrificing oneself in order to sanctify the Name of God. All those who have been cast out of the sanctity of Israel, should someone attempt to make them give up their religion, God forbid, they are immediately roused and surrender their souls to sanctify the Name of God. This shows that as a result of God’s Name being sanctified, all those cast out from Israel’s sanctity are gathered into the holiness. This is “He gathers in the outcast of Israel,” through which “YHVH builds Jerusalem.” For sanctifying God’s Name corresponds to peace, through which it becomes possible to bind thought to speech—this being “YHVH builds Jerusalem,” as explained above.
6. Thus, from this we derive wonderful advice in serving God, especially when praying. When a person sees that he cannot pray at all, [that he cannot] bind his thoughts to the words, he should remind himself that he is certainly willing to give his life to sanctify God’s Name. Although he is as he is, even if he is on a very low spiritual rung, should anyone seek to have him give up his religion entirely, God forbid, he would certainly sacrifice his life to sanctify the Name of God. 77 Even sinners of Israel willingly give their lives to sanctify God’s Name rather than renounce their religion, God forbid, as we have seen for ourselves countless times and as explained above.
Thus as soon as a person reminds himself of his willingness to surrender his soul to sanctify God’s Name, it awakens the aspect of peace/Yosef, the joining of the mind with the words of speech. And as a result, he is able to pray and bind his thoughts to the words, as explained above.
I heard from [the Rebbe’s] holy lips that he taught this as part of his holy discussion about the obvious need for surrendering one’s soul while praying.}
יְיָ עֹז לְעַמּוֹ יִתֵּן, יְיָ יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם (תהילים כ״ט:י׳-י״א):
“HaShem Oz L’Aamo Yetein (God Gives His People Strength); God blesses His people with peace.” (Psalms 29:11)
הִנֵּה יָדוּעַ שֶׁגָּדוֹל הַשָּׁלוֹם, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (עוקצין פ"ג), שֶׁלֹּא מָצָא הַקָּדוֹשׁ־בָּרוּךְ־הוּא כְּלִי מַחֲזִיק בְּרָכָה אֶלָּא הַשָּׁלוֹם.
Behold, the great value of peace is known. As our Sages, of blessed memory, taught: The Holy One, blessed be He, found no suitable vessel to contain [Israel’s] blessing other than peace (Uktzin 3:12) .
וּמַה הוּא הַשָּׁלוֹם, שֶׁמְּחַבֵּר תְּרֵי הֲפָכִים, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (זוהר ויקרא דף יב:) בַּפָּסוּק: עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, כִּי זֶה הַמַּלְאָךְ – מֵאֵשׁ וְזֶה – מִמַּיִם, שֶׁהֵם תְּרֵי הֲפָכִים, כִּי מַיִם מְכַבֶּה אֵשׁ, וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא עוֹשֶׂה שָׁלוֹם בֵּינֵיהֶם וּמְחַבְּרָם יַחַד.
What is peace? It is the uniting of opposites. As our Sages, of blessed memory, expounded the verse (Job 25:2), “He makes peace in His heights”—this angel is made of fire and this one is from water (Zohar III, 12b). These are opposites, since water extinguishes fire. Yet God makes peace between them and unites them.
וְהוּא בְּחִינַת יוֹסֵף, כִּי יוֹסֵף מְחַבֵּר תְּרֵי הֲפָכִים – חֲסָדִים וּגְבוּרוֹת.
This is the aspect of Yosef. Yosef joins opposites—benevolences and severities.
לְכָךְ נֶאֱמַר בְּיוֹסֵף (בראשית ל״ז:ב׳): וַיָּבֵא יוֹסֵף אֶת דִּבָּתָם רָעָה – הוּא בְּחִינַת גְּבוּרוֹת, כִּי שְׂמֹאל דּוֹחָה (סוטה מז), אֶת אַחַי אָנֹכִי מְבַקֵּשׁ (בראשית שם) – הוּא בְּחִינַת חֲסָדִים, כִּי יָמִין מְקָרֶבֶת (סוטה שם).
Therefore, of Yosef it is said: “Yosef brought bad reports of them [to their father]” (Genesis 37:2). This is the element of severities, since the left hand pushes away (Sotah 47a). <Yet it is also written concerning [Yosef]>, “I am seeking my brothers” (Genesis 37:16). This is the element of benevolences, since the right hand brings close (Sotah, ibid .) .
וּכְתִיב (בראשית מ״ב:ו׳): וְיוֹסֵף הוּא הַשַּׁלִּיט – הוּא בְּחִינַת גְּבוּרוֹת, הוּא הַמַּשְׁבִּיר לְכָל עַם הָאָרֶץ – זֶה בְּחִינַת חֲסָדִים.
<In addition,> it is written (Genesis 42:6), “Yosef was the ruler,” which is the aspect of severities; “he was the provider of food for all the people,” which is the aspect of benevolences.
וְנֶאֱמַר אֶצְלוֹ (שם מא): וַיִקְרְאוּ לְפָנָיו אַבְרֵךְ, וּפֵרֵשׁ רַשִׁ"י: אָב בְּחָכְמָה וְרַךְ בְּשָׁנִים; שֶׁהוּא מֹחִין דְּגַדְלוּת וְקַטְנוּת [שֶׁהֵם בְּחִינַת חֲסָדִים וּגְבוּרוֹת, כַּיָּדוּעַ]:
Thus it is said of him (ibid. 41:43): “[those going] before him proclaimed, ‘ AVReiKh (the viceroy)’,” which Rashi explains as: AV (an elder) in wisdom, and RaKh (young) in years. This alludes to expanded and contracted consciousness, {which correspond to benevolences and severities, as is known}.
וְזֶהוּ בְּחִינַת קִדּוּשׁ הַשֵּׁם, כִּי קִדּוּשׁ הַשֵּׁם הוּא גַּם כֵּן בְּחִינַת חֲסָדִים וּגְבוּרוֹת, כִּי מִתְּחִלָּה הוּא נִתְלַהֵב בְּשַׁלְהוֹבִין דִּרְחִימוּתָא, זֶהוּ בְּחִינַת חֲסָדִים, וְאַחַר־כָּךְ מִתְגַּבֵּר עַל יִצְרוֹ, וּמוֹסֵר אֶת נַפְשׁוֹ לָמוּת עַל קִדּוּשׁ הַשֵּׁם, זֶהוּ בְּחִינַת גְּבוּרוֹת, שֶׁזֶּהוּ בְּחִינַת שָׁלוֹם, בְּחִינַת יוֹסֵף כַּנַּ"ל.
2. And this is the concept of sanctifying the Name of God. It, too, is an aspect of benevolences and severities. Initially, a person is inspired by flames of love. This corresponds to benevolences. Afterwards, he overcomes his inclination and surrenders his soul to sanctify God’s Name. This corresponds to severities. [Together] this is peace, the aspect of Yosef, as explained above.
וּלְכָךְ אֲפִלּוּ פּוֹשְׁעֵי יִשְׂרָאֵל הֶעֱרוּ אֶת נַפְשָׁם לָמוּת עַל קִדּוּשׁ הַשֵּׁם, כִּי יִשְׂרָאֵל עָלָה בְּמַחֲשָׁבָה וְכוּ' (ב"ר פ"א), וַאֲפִלּוּ פּוֹשְׁעֵי יִשְׂרָאֵל, אַךְ שֶׁעֲדַיִן הוּא מְכֻנֶּה בְּשֵׁם יִשְׂרָאֵל, יֵשׁ לְהַשֵּׁם יִתְבָּרַךְ תַּעֲנוּג גָּדוֹל מִמֶּנּוּ, כְּמוֹ שֶׁכָּתוּב (ישעיהו מ״ט:ג׳): יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר. וּכְשֶׁרוֹצִין לְהַפְרִיד אוֹתוֹ מִבְּחִינָה זוֹ יִשְׂרָאֵל, שֶׁהִיא בְּחִינַת ו', כַּנּוֹדָע, וְאִי אֶפְשָׁר לִקְרוֹתוֹ בְּלֹא וָאו שְׁנִיָּה, שֶׁהוּא בְּחִינַת יוֹסֵף, וְתֵכֶף וּמִיָּד נִתְעוֹרֵר בּוֹ בְּחִינָה זוֹ לִמְסֹר נַפְשׁוֹ כַּנַּ"ל.
This is why even Jewish sinners rouse themselves to give their lives to sanctify the Name of God. For Israel arose first in [God’s] thought (Bereishit Rabbah 1:5). Thus even when a Jew sins—as long as he carries the name “Yisrael”—God takes great pleasure <and pride> in him, as it is written (Isaiah 49:3), “Yisrael, in whom I take pride.” Should anyone attempt to sever him from “Yisrael”—which is the aspect of a vav, as is known, and cannot be pronounced without a second vav, which corresponds to Yosef—then this aspect of self-sacrifice is immediately awakened in him.
[פֵּרוּשׁ, כִּי כָּל אֶחָד מִיִּשְׂרָאֵל, אֲפִלּוּ פּוֹשְׁעֵי יִשְׂרָאֵל, כָּל זְמַן שֶׁשֵּׁם יִשְׂרָאֵל נִקְרָא עָלָיו, כִּי נִקְרָא פּוֹשְׁעֵי יִשְׂרָאֵל (כַּמְבֹאָר בְּסִימָן יד ויז), אַף־עַל־פִּי שֶׁחָטָא יִשְׂרָאֵל הוּא (סנהדרין מד), וּמֵאַחַר שֶׁנִּקְרָא עֲדַיִן בְּשֵׁם יִשְׂרָאֵל, שֶׁהוּא בְּחִינַת ו' כַּנַּ"ל, עַל כֵּן יֵשׁ בּוֹ בְּחִינַת יוֹסֵף גַּם כֵּן, כִּי וָאו אִי אֶפְשָׁר לִקְרוֹתָהּ בְּלֹא ו' שְׁנִיָּה. הַיְנוּ שֶׁיִּשְׂרָאֵל שֶׁהוּא בְּחִינַת ו', מְקֻשָּׁר בּוֹ ו' שְׁנִיָּה, שֶׁהוּא בְּחִינַת יוֹסֵף (כִּי יִשְׂרָאֵל וְיוֹסֵף כַּחֲדָא אָזְלִי כַּיָּדוּעַ).
{The explanation is: Every Jew, even a Jew who sins—as long as the name “Yisrael” still applies to him, in that he is called “a sinner of Yisrael”—remains a Jew, his sin notwithstanding (Sanhedrin 44a). And since he retains the name “Yisrael,” which is the aspect of a vav, he also has the aspect of Yosef. This is because it is impossible to pronounce the vav without a second vav. In other words, a Jew, who is the aspect of a vav, has a second vav attached to him—this being the aspect of Yosef (for Yisrael and Yosef are as one, as is known).
נִמְצָא, שֶׁבְּכָל אֶחָד מִיִּשְׂרָאֵל מְקֻשָּׁר בּוֹ בְּחִינַת יוֹסֵף, שֶׁהוּא בְּחִינַת שָׁלוֹם, בְּחִינַת קִדּוּשׁ הַשֵּׁם כַּנַּ"ל. וְעַל כֵּן תֵּכֶף כְּשֶׁרוֹצִין לְהַעֲבִירוֹ עַל דָּת, חַס וְשָׁלוֹם, לְהַפְרִידוֹ מִבְּחִינַת יִשְׂרָאֵל, נִתְעוֹרֵר בּוֹ תֵּכֶף בְּחִינַת יוֹסֵף שֶׁמְּקֻשָּׁר בְּיִשְׂרָאֵל, שֶׁהוּא בְּחִינַת מְסִירַת נֶפֶשׁ עַל קִדּוּשׁ הַשֵּׁם. דְּהַיְנוּ שַׁלְהוֹבִין דִּרְחִימוּתָא, וְהִתְגַּבְּרוּת עַל יִצְרוֹ לָמוּת עַל קִדּוּשׁ הַשֵּׁם, שֶׁזֶּהוּ בְּחִינַת שָׁלוֹם, בְּחִינַת יוֹסֵף כַּנַּ"ל]:
We see from this that ingrained in every Jew is the aspect of Yosef, who corresponds to peace, to sanctifying the Name of God. Therefore, as soon as anyone attempts to make him give up his religion, God forbid, so as to sever him from “Yisrael,” the aspect of Yosef that is ingrained in Yisrael is immediately awakened in him. This is sacrificing oneself to sanctify God’s Name—i.e., [to be inspired by] flames of love, and to overcome one’s inclination and give up living in order to sanctify God’s Name. This is the aspect of peace/Yosef, as explained above.}
כְּלָל הָעוֹלֶה – שֶׁיּוֹסֵף הוּא בְּחִינַת הַשָּׁלוֹם, וְהַשָּׁלוֹם הוּא כְּלִי שֶׁעַל־יָדוֹ בּוֹא יָבוֹא כָּל הַהַשְׁפָּעוֹת וְהַבְּרָכוֹת לְיִשְׂרָאֵל. וְכַוָּנָתוֹ יִתְבָּרַךְ שְׁמוֹ בָּזֶה, כְּדֵי שֶׁיּוּכַל כָּל אָדָם הַיִּשְׂרְאֵלִי לְדַבֵּר דִּבּוּרִים שֶׁל קְדֻשָּׁה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ.
3. The upshot of this is that Yosef is the aspect of peace, and peace is the vessel through which all bounty and blessing come to Israel. The Blessed One’s intention with this is to enable every Jewish person to speak words of holiness before God.
וּמַה הוּא קְדֻשָּׁה – חָכְמָה, כִּי חָכְמָה נִקְרָא קְדֻשָּׁה, כַּנּוֹדָע. וְזֶהוּ כְּשֶׁאָדָם מְדַבֵּר בְּתוֹרָה וּתְפִלָּה בְּחָכְמָה וָשֵׂכֶל, וּמֵבִין וְשׁוֹמֵעַ מַה יְּדַבֵּר, נִקְרָא קְדֻשָּׁה. וְיֵשׁ לְהַשֵּׁם יִתְבָּרַךְ תַּעֲנוּג גָּדוֹל מִזֶּה, כִּי נִבְנֶה מִזֶּה מֹחִין, שֶׁהִיא חָכְמָה, וְהַדִּבּוּר, שֶׁהוּא בְּחִינַת יְרוּשָׁלַיִם.
What is holiness? Wisdom. Wisdom is called <holy>, as is known. Thus when a person recites the words of Torah and prayer with wisdom and intellect, and he understands and gives ear to <what he is saying>, it is called holiness. God has great pleasure from this, because it forms mentalities, which is wisdom, [and it builds] speech, which corresponds to Jerusalem.
וְזֶה בְּחִינַת (תהילים קמ״ז:ב׳): בּוֹנֵה יְרוּשָׁלַיִם ה'. כִּי יְרוּשָׁלַיִם הוּא בְּחִינַת דִּבּוּר, כְּמוֹ שֶׁכָּתוּב (בראשית י״ד:י״ז-י״ח): וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם, וְתִרְגֵּם אוּנְקְלוֹס: מַלְכָּא דִּירוּשָׁלַיִם. וְצֶדֶק הוּא בְּחִינַת הַדִּבּוּר, כְּמוֹ שֶׁכָּתוּב (תהילים נ״ח:ב׳): צֶדֶק תְּדַבֵּרוּן. וַה' הוּא בְּחִינַת מֹחִין כַּנּוֹדָע. אֵימָתַי הוּא נִבְנֶה, כְּשֶׁנִּדְחֵי יִשְׂרָאֵל, רוֹצֶה לוֹמַר מִי שֶׁהָיָה נִדְחֶה מִבְּחִינַת יִשְׂרָאֵל, וְאַחַר־כָּךְ כּוֹנֵס:
{“YHVH (God) builds Jerusalem, He gathers in the outcast of Israel” (Psalms 147:2).} This is the meaning of “YHVH builds Jerusalem.” “Jerusalem” is the aspect of speech, as it is written (Genesis 14:18), “MaLKiTZeDeK, the MeLeKh (king) of Shalem”—which Onkelos renders as: king of Jerusalem. TZeDeK is speech, as it is written (Psalms 58:2), “you ought to be speaking tzedek (justice).” “YHVH” corresponds to mentalities, as is known. When is [Jerusalem] built? When “<[YHVH] gathers in> the outcast of Israel”—that is, someone who <is> “cast out” from the aspect of Israel afterwards is gathered in.
וְנַחֲזֹר לְעִנְיָנֵנוּ, שֶׁעַל־יְדֵי הַשָּׁלוֹם יָכוֹל לְדַבֵּר דִּבּוּרִים בִּקְדֻשָּׁה וּבְטָהֳרָה כַּנַּ"ל. וְהַשָּׁלוֹם הוּא מְחַבֵּר תְּרֵי הֲפָכִים כַּנַּ"ל, הַיְנוּ חֲסָדִים וּגְבוּרוֹת. הַיְנוּ הֲוָיוֹת שֶׁהוּא חֲסָדִים, כְּמוֹ שֶׁכָּתוּב (תהילים מ״ב:ט׳): יוֹמָם יְצַוֶּה ה' חַסְדּוֹ. וֶאֱלֹקִים הוּא גְּבוּרוֹת, כִּי אֱלֹקִים הוּא מַלְכוּת, כְּמוֹ שֶׁכָּתוּב (שם עד): וֶאֱלֹקִים מַלְכִּי מִקֶּדֶם, וְדִינָא דְּמַלְכוּתָא דִּינָא (גיטין י:).
4. We return to our topic: that through peace one is able to speak with holiness and purity, as explained above. Peace is the union of opposites—i.e., benevolences and severities. YHVH indicates benevolences, as it is written (Psalms 42:9), “By day YHVH commands His lovingkindness.” Elohim indicates severities, because Elohim is Malkhut, as it is written (ibid. 74:12), “Elohim is my Malkhut (King) of old.” And [as the Talmud teaches]: The judgment of the malkhut is judgment (Gittin 10b) .
וְלָכֵן גַּם כֵּן נֶאֱמַר בְּיוֹסֵף (בראשית מ״א:מ״ד): וּמִבַּלְעָדֶיךָ לֹא יָרִים אִישׁ אֶת יָדוֹ וְאֶת רַגְלוֹ. יָדוֹ הוּא בְּחִינַת מֹחִין, כְּמוֹ שֶׁכָּתוּב (תהילים קל״ד:ב׳): שְׂאוּ יְדֵיכֶם קֹדֶשׁ. וְקֹדֶשׁ הוּא רֵאשִׁית, וְרֵאשִׁית הוּא חָכְמָה מֹחָא. וְרַגְלוֹ הוּא בְּחִינַת גְּבוּרוֹת, כְּמוֹ שֶׁכָּתוּב (ישעיהו מ״א:ב׳): צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ; וְצֶדֶק הוּא הַדִּבּוּר, וְדִבּוּר הוּא בְּחִינַת גְּבוּרוֹת, כְּמוֹ שֶׁכָּתוּב (תהילים קמ״ה:י״א): וּגְבוּרָתְךָ יְדַבֵּרוּ. נִמְצָא שֶׁכָּתוּב אֵצֶל יוֹסֵף חֲסָדִים וּגְבוּרוֹת כַּנַּ"ל,
Therefore, it is also said of Yosef: “Without your permission, no man will lift up his hand or his foot [in all of Egypt]” (Genesis 41:44). “His hand” alludes to mentalities, as it is written (Psalms 134:2), “Lift up your hands in the holy place.” Holy is synonymous with “first,” and first is wisdom, mentalities. “His foot” alludes to severities, as it is written (Isaiah 41:2), “he met tzedek wherever he set his foot.” “Tzedek” is speech, and speech corresponds to GeVuRot (severities), as it is written (Psalms 145:11), “and of Your GeVuRah (strength) they will speak.” Thus we see that benevolences and severities are mentioned in relation to Yosef.
וְיוֹסֵף הוּא הַשָּׁלוֹם מְחַבֵּר תְּרֵי הֲפָכִים לִהְיוֹת אֶחָד, וְיָבוֹא יְשׁוּעוֹת וּבְרָכוֹת בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת. כְּמוֹ שֶׁכָּתוּב (ישעיהו י״ב:ג׳): וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן מִמַּעְיְנֵי הַיְשׁוּעָה, וְתִרְגֵּם אוּנְקְלוֹס: וּתְקַבְּלוּן אֻלְפָּן חֲדַת; הַיְנוּ שֶׁעַל־יְדֵי הַתְּשׁוּעָה, יָבוֹא תּוֹרָה וְאֻלְפָּן חֲדַת מֵאֵת הַבּוֹרֵא יִתְבָּרַךְ, לְכָל אֶחָד לְפִי מַדְרֵגָתוֹ:
And Yosef is peace. He unites opposites and makes them one, thereby promoting both material and spiritual salvations and blessings. This is as it is written (Isaiah 12:3), “You will joyfully draw water from the springs of salvation”—which Onkelos renders as: you will receive a new teaching. The salvation will bring Torah and new <insights> from God, to each person in accord with his level.
וְזֶה פֵּרוּשׁ הַפָּסוּק: ה' עֹז לְעַמּוֹ יִתֵּן, ה' יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם. הַיְנוּ כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י, כְּשֶׁה' יְבָרֵךְ בְּרָכוֹת עַל יְדֵי כְּלֵי שָׁלוֹם, אֲזַי – עֹז שֶׁהִיא הַתּוֹרָה גַּם כֵּן לְעַמּוֹ יִתֵּן, הַיְנוּ וּתְקַבְּלוּן אֻלְפָּן חֲדַת.
This is also the explanation of the verse: “God gives His people oz (strength); God blesses His people with peace.” As Rashi explains, when God <blesses Israel> by means of <the vessel called> peace, then He also “gives His people oz,” which is the Torah—i.e., new <insights>.
[נִרְאֶה בֵּאוּר הָעִנְיָן, כִּי עַל־יְדֵי הַשָּׁלוֹם יְכוֹלִין לְדַבֵּר דִּבּוּרִים בִּקְדֻשָּׁה, כִּי הַשָּׁלוֹם מְחַבֵּר תְּרֵי הֲפָכִים, חֲסָדִים וּגְבוּרוֹת, שֶׁזֶּהוּ בְּחִינַת יוֹסֵף, בְּחִינַת מְסִירַת נֶפֶשׁ עַל קִדּוּשׁ הַשֵּׁם כַּנַּ"ל.
5. {Apparently, the explanation of the matter is that by means of peace it is possible to speak words of holiness. This is because peace unites opposites, benevolences and severities, which is the aspect of Yosef, of sacrificing oneself to sanctify the Name of God, as explained above.
וְעִקַּר הַקְּדֻשָּׁה הוּא חָכְמָה וּמֹחִין דִּקְדֻשָּׁה, כִּי חָכְמָה נִקְרָא קֹדֶשׁ כַּיָּדוּעַ. כִּי קֹדֶשׁ הוּא בְּחִינַת רֵאשִׁית, כְּמוֹ שֶׁכָּתוּב (ירמיה ב): קֹדֶשׁ יִשְׂרָאֵל לַה' רֵאשִׁית תְּבוּאָתֹה, כִּי כָּל רֵאשִׁית הוּא קֹדֶשׁ בְּכָל מָקוֹם. וְרֵאשִׁית הוּא בְּחִינַת חָכְמָה, כְּמוֹ שֶׁכָּתוּב (תהלים קיא): רֵאשִׁית חָכְמָה.
The essence of sanctity is wisdom and mentalities of holiness. This is because wisdom is called “holy,” as is known. Holy is synonymous with “first,” as it is written (Jeremiah 2:3), “Israel is holy to God, the first of His yield.” In every instance first is holy, and first corresponds to wisdom, as it is written (Psalms 111:10), “The beginning (first) of wisdom.”
וּכְשֶׁאָדָם זוֹכֶה לְדַבֵּר דִּבּוּרִים קְדוֹשִׁים שֶׁל תּוֹרָה וּתְפִלָּה, וּמַכְנִיס כָּל מֹחוֹ וְחָכְמָתוֹ וְדַעְתּוֹ בְּתוֹךְ הַדִּבּוּרִים, דְּהַיְנוּ שֶׁמְּקַשֵּׁר מַחֲשַׁבְתּוֹ הֵיטֵב לְהַדִּבּוּרִים, וּמֵבִין וְשׁוֹמֵעַ מַה שֶּׁהוּא מְדַבֵּר, זֶהוּ בְּחִינַת קֹדֶשׁ, וְיֵשׁ לְהַשֵּׁם יִתְבָּרַךְ תַּעֲנוּג גָּדוֹל מִזֶּה. וְזֶהוּ בְּחִינַת שָׁלוֹם, שֶׁהוּא בְּחִינַת הִתְחַבְּרוּת חֲסָדִים וּגְבוּרוֹת, כִּי הוּא מְחַבֵּר וּמְקַשֵּׁר הַחָכְמָה וְהַמֹּחִין שֶׁהֵם בְּחִינַת חֲסָדִים כַּנַּ"ל, לְהַדִּבּוּר שֶׁהוּא בְּחִינַת גְּבוּרוֹת כַּנַּ"ל. וְזֶהוּ בְּחִינַת יוֹסֵף כַּנַּ"ל,
And when a person merits reciting the holy words of Torah and prayer, and puts his entire mind, wisdom and awareness into the words, i.e., firmly binding his thoughts to the words, and he also understands and gives ear to what he is saying—that is holiness. God has great pleasure from this. It is the concept of peace, which is the joining of benevolences with severities. One joins and binds the wisdom and mentalities, the element of benevolences, with the words, the element of severities, as explained above. This is the aspect of Yosef.
וְעַל כֵּן נֶאֱמַר בְּיוֹסֵף: וּמִבַּלְעָדֶיךָ לֹא יָרִים אִישׁ אֶת יָדוֹ וְאֶת רַגְלוֹ, כִּי יוֹסֵף הוּא כָּלוּל מִבְּחִינַת יָדִין וְרַגְלִין, שֶׁהֵם בְּחִינַת הַחָכְמָה וְהַדִּבּוּר, כִּי יָדִין זֶה בְּחִינַת חָכְמָה בְּחִינַת קֹדֶשׁ, כְּמוֹ שֶׁכָּתוּב: שְׂאוּ יְדֵיכֶם קֹדֶשׁ, וְרַגְלִין זֶה בְּחִינַת הַדִּבּוּר וְכוּ' כַּנַּ"ל.
And so of Yosef it is said: “Without your permission, no man will lift up his hand or his foot.” Yosef comprises the aspect of the hands and feet, which correspond to wisdom and speech. For the hands are wisdom/holy, as it is written, “Lift up your hands in the holy place.” And the feet are speech, as explained above.
עַל כֵּן צְרִיכִין לַעֲסֹק בַּתּוֹרָה וּבַעֲבוֹדַת הַשֵּׁם בִּמְסִירַת נֶפֶשׁ, וּבִפְרָט בִּשְׁעַת הַתְּפִלָּה, שֶׁעִקַּר שְׁלֵמוּת הַתְּפִלָּה הוּא לְהִתְפַּלֵּל בִּמְסִירוּת נֶפֶשׁ, שֶׁיְּכַוֵּן לִמְסֹר נַפְשׁוֹ עַל קִדּוּשׁ הַשֵּׁם, כִּי מְסִירַת נֶפֶשׁ עַל קִדּוּשׁ הַשֵּׁם, בְּוַדַּאי מְרֻצֶּה כָּל אֶחָד מִיִּשְׂרָאֵל אֲפִלּוּ הַקַּל שֶׁבַּקַּלִּים כַּנַּ"ל (וּכְמוֹ שֶׁכְּבָר רָאִינוּ בְּחוּשׁ בַּדּוֹרוֹת שֶׁלְּפָנֵינוּ שֶׁכַּמָּה אֲנָשִׁים קַלִּים וּפְחוּתִים מָסְרוּ נַפְשָׁם וּמֵתוּ עַל קִדּוּשׁ הַשֵּׁם, אַשְׁרֵי לָהֶם). וְתֵכֶף כְּשֶׁמְּרֻצֶּה לִמְסֹר נַפְשׁוֹ עַל קִדּוּשׁ הַשֵּׁם, נִתְעוֹרֵר בְּחִינַת שָׁלוֹם, בְּחִינַת יוֹסֵף כַּנַּ"ל, וְעַל־יְדֵי־זֶה יְכוֹלִין לְדַבֵּר, דְּהַיְנוּ לְקַשֵּׁר הַמַּחֲשָׁבָה אֶל הַדִּבּוּר, שֶׁזֶּה עִקַּר הַקְּדֻשָּׁה כַּנַּ"ל, שֶׁזּוֹכִין לָזֶה עַל־יְדֵי שָׁלוֹם כַּנַּ"ל.
Therefore, studying Torah and serving God requires self-sacrifice. This is especially so at the time of prayer, since praying with self-sacrifice is the main perfection of prayer. A person has to have in mind that he is surrendering his soul to sanctify the Name of God. Sacrificing oneself in order to sanctify God’s Name is something every Jew, even the most unworthy, is certainly willing to do, as explained above. (As we have already seen for ourselves, in the preceding generations many unworthy and wretched people surrendered their souls and died sanctifying God’s Name; praiseworthy are they.) As soon as one is willing to sacrifice oneself to sanctify the Name of God, the aspect of peace/Yosef is awakened. And one is then able to speak—i.e., bind thought to speech. This is the essence of sanctity, which we merit by means of peace, as explained above.
וְזֶהוּ: בּוֹנֵה יְרוּשָׁלַיִם ה', יְרוּשָׁלַיִם הוּא בְּחִינַת הַדִּבּוּר וְכוּ' כַּנַּ"ל, ה' הוּא בְּחִינַת מֹחִין כַּנַּ"ל. הַיְנוּ לִזְכּוֹת לְקַשֵּׁר הַמֹּחַ אֶל הַדִּבּוּר, שֶׁזֶּהוּ בְּחִינַת בּוֹנֵה יְרוּשָׁלַיִם ה', שֶׁהַמֹּחִין בּוֹנִין הַדִּבּוּר דִּקְדֻשָּׁה – זֶה זוֹכִין עַל־יְדֵי: נִדְחֵי יִשְׂרָאֵל יְכַנֵּס, זֶה בְּחִינַת מְסִירַת נֶפֶשׁ עַל קִדּוּשׁ הַשֵּׁם, שֶׁכָּל הַנִּדָּחִין מִקְּדֻשַּׁת יִשְׂרָאֵל, כְּשֶׁרוֹצִין לְהַעֲבִירָם עַל דָּת, חַס וְשָׁלוֹם, אֲזַי נִתְעוֹרְרִין תֵּכֶף וּמוֹסְרִים נַפְשָׁם עַל קִדּוּשׁ הַשֵּׁם. נִמְצָא, שֶׁעַל־יְדֵי קִדּוּשׁ הַשֵּׁם נִכְנָסִין כָּל הַנִּדָּחִין מִקְּדֻשַּׁת יִשְׂרָאֵל לְתוֹךְ הַקְּדֻשָּׁה, שֶׁזֶּהוּ בְּחִינַת: נִדְחֵי יִשְׂרָאֵל יְכַנֵּס. וְעַל־יְדֵי־זֶה: בּוֹנֵה יְרוּשָׁלַיִם ה', כִּי קִדּוּשׁ הַשֵּׁם הוּא בְּחִינַת שָׁלוֹם, שֶׁעַל־יְדֵי־זֶה יְכוֹלִין לְקַשֵּׁר הַמַּחֲשָׁבָה אֶל הַדִּבּוּר, שֶׁזֶּהוּ בְּחִינַת: בּוֹנֵה יְרוּשָׁלַיִם ה' כַּנַּ"ל:
This is the meaning of “YHVH builds Jerusalem.” “Jerusalem” is speech, etc., as explained above. “YHVH” alludes to mentalities—i.e., being worthy of binding the mind to speech. This is “YHVH builds Jerusalem,” the mentalities build up sanctified speech. We merit this through “He gathers in the outcast of Israel”—sacrificing oneself in order to sanctify the Name of God. All those who have been cast out of the sanctity of Israel, should someone attempt to make them give up their religion, God forbid, they are immediately roused and surrender their souls to sanctify the Name of God. This shows that as a result of God’s Name being sanctified, all those cast out from Israel’s sanctity are gathered into the holiness. This is “He gathers in the outcast of Israel,” through which “YHVH builds Jerusalem.” For sanctifying God’s Name corresponds to peace, through which it becomes possible to bind thought to speech—this being “YHVH builds Jerusalem,” as explained above.
נִמְצָא שֶׁיּוֹצֵא לָנוּ מִזֶּה עֵצָה נִפְלָאָה לַעֲבוֹדַת הַשֵׁם, וּבִפְרָט בִּשְׁעַת הַתְּפִלָּה, שֶׁכְּשֶׁאָדָם רוֹאֶה שֶׁאֵינוֹ יָכוֹל לְהִתְפַּלֵּל כְּלָל, וּלְקַשֵּׁר הַמַּחֲשָׁבָה אֶל הַדִּבּוּר, אֲזַי יַזְכִּיר אֶת עַצְמוֹ שֶׁהוּא בְּוַדַּאי מְרֻצֶּה לָמוּת עַל קִדּוּשׁ הַשֵּׁם, כִּי אַף־עַל־פִּי שֶׁהוּא כְּמוֹ שֶׁהוּא, אֲפִלּוּ אִם הוּא בַּדְּיוֹטָא הַתַּחְתּוֹנָה מְאֹד. אַף־עַל־פִּי־כֵן, אִם הָיוּ רוֹצִים לְהַעֲבִירוֹ עַל דָּת לְגַמְרֵי, חַס וְשָׁלוֹם, בְּוַדַּאי הָיָה מוֹסֵר נַפְשׁוֹ עַל קִדּוּשׁ הַשֵּׁם. כִּי עַל זֶה מְרֻצֶּה אֲפִלּוּ פּוֹשְׁעֵי יִשְׂרָאֵל לָמוּת עַל קִדּוּשׁ הַשֵּׁם וְלֹא לַעֲבֹר עַל דָּת, חַס וְשָׁלוֹם, כַּאֲשֶׁר רָאִינוּ בְּחוּשׁ פְּעָמִים אֵין מִסְפָּר וְכַנַּ"ל.
6. Thus, from this we derive wonderful advice in serving God, especially when praying. When a person sees that he cannot pray at all, [that he cannot] bind his thoughts to the words, he should remind himself that he is certainly willing to give his life to sanctify God’s Name. Although he is as he is, even if he is on a very low spiritual rung, should anyone seek to have him give up his religion entirely, God forbid, he would certainly sacrifice his life to sanctify the Name of God. 77 Even sinners of Israel willingly give their lives to sanctify God’s Name rather than renounce their religion, God forbid, as we have seen for ourselves countless times and as explained above.
וְתֵכֶף כְּשֶׁיַּזְכִּיר אֶת עַצְמוֹ שֶׁרוֹצֶה לִמְסֹר נַפְשׁוֹ עַל קִדּוּשׁ הַשֵּׁם, עַל־יְדֵי־זֶה יִתְעוֹרֵר בְּחִינַת שָׁלוֹם, בְּחִינַת יוֹסֵף, שֶׁהוּא בְּחִינַת הִתְחַבְּרוּת הַמֹּחַ וְהַדִּבּוּר כַּנַּ"ל, וְעַל כֵּן עַל־יְדֵי־זֶה יוּכַל לְהִתְפַּלֵּל וּלְקַשֵּׁר הַמַּחֲשָׁבָה אֶל הַדִּבּוּר וְכַנַּ"ל.
Thus as soon as a person reminds himself of his willingness to surrender his soul to sanctify God’s Name, it awakens the aspect of peace/Yosef, the joining of the mind with the words of speech. And as a result, he is able to pray and bind his thoughts to the words, as explained above.
וְכֵן שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ, שֶׁאָמַר זֹאת בְּתוֹךְ שִׂיחָתוֹ הַקְּדוֹשָׁה לְדָבָר פָּשׁוּט, שֶׁצְּרִיכִין לְהִתְפַּלֵּל בִּמְסִירַת נֶפֶשׁ]:
I heard from [the Rebbe’s] holy lips that he taught this as part of his holy discussion about the obvious need for surrendering one’s soul while praying.}