To explain: The Zohar states:[68] "The truthful are meritorious. Each day, they look upon themselves as if they will depart from the world that day."

The maamar [entitled Acharei][69] explains that the concept "as if they will depart from the world that day" is not identical with the concept of mesirus nefesh, self-sacrifice. [In that latter instance,] all of the [person's] potentials and senses [are active]. His body and his capacities function, and yet he resolves within his soul with a genuine commitment that he is prepared and ready to sacrifice his soul to sanctify G-d's name. Such an approach cannot be considered "as if he will depart from the world." On the contrary, when a person proceeds with a commitment of mesirus nefesh, there is a powerful connection between the body and the soul to the extent that the soul effects the powers of the body and causes them to agree to the concept of mesirus nefesh. ([In this phase,] however, mesirus nefesh is merely a potential.)

Therefore [the maamar] explains that the concept of "as if he will depart from the world" resembles the state of Yitzchak when he was bound as a sacrifice on the altar, and his soul actually expired[70] from his body. There remained within his body merely a trace of life-energy[71] which would allow his soul to return to his [body] when it was given back to him.

In a similar way, there is the potential for [a person] through his Divine service to divest himself of the material dimension of the life of the body, [no longer seeing it] as an independent entity and [losing all] will for it, until it is as if he has departed. This is exemplified in the "ascents of the soul" experienced by great tzaddikim like the Baal Shem Tov. [In the midst of such a spiritual experience,] he was divorced from all material [consciousness] and [awareness of] his physical life; it was as if he had fainted.

This is the intent of the phrase "as if they will depart from the world," that the animal soul also ascends upward and it is not enclothed in the body at all. It is as if the person is no longer alive. It is not, however, a state of death, for his soul can return to him, because a trace of life-energy remains. This is reflected in the expression:[72] "It appeared to him as if he departed."

This all is possible because of the attribute of yechidah within the soul which actually clings to the essence of G-dliness. When the yechidah ascends upward, it has the potential to elevate all the dimensions of the animal soul until only a trace of life-energy remains.

It must be added that this concept is not relevant only to persons of unique spiritual stature. This is reflected in the Alter Rebbe's statements[73] (- not in the Tanya, but -) in his Shulchan Aruch[74] which has been described as "the Golden Table," and "the Pure Table," in the laws concerning prayer. [There he writes] that the pious and the men of meritorious conduct would reach a state where they divested themselves of material consciousness entirely during prayer.

This concept is relevant to every individual on his own rung [of Divine service], as reflected in the fact that every person declares [his commitment to "Love G-d] with all your might"[75] (twice each day[76]) in the recitation of the Shema. This reflects Divine service on behalf of the yechidah which brings about an ascent in every dimension of [the person's] natural soul.

After this, however, the thrust of shuv must follow. The maamar9 explains that [the thrust toward shuv] should not come as a result of calculation. [For example, a person] may experience an ultimate spiritual ascent and state of ratzu - e.g., a great tzaddik whose Divine service is characterized by ahavah bitaanugim, love with delight. [He should endeavor that] restraint prevail within him, causing at least a trace of life to remain so that the soul (even the level of yechidah) will be able to return to the body.}

[This should not be a deliberate process, i.e.,] he should not intend that the ratzu be of a limited and restricted nature, so that it can be followed by shuv, for this is not [love] "with all your might." Instead, the ratzu should not be bound by any medium at all. ([Such love] is expressed by a very great tzaddik; his ratzu exceeds the limits of his mediums of expression.) Nevertheless, despite [this unbounded drive], the ratzu should enable a trace of life to remain. Afterwards, the thrust of shuv becomes manifest.

The rationale for [the intrinsic limitation within the ratzu] is that the ratzu does not come from the person's own will alone, and indeed, is not motivated by his will at all. Instead, [it comes about] because his will is entirely focused on harmony with the Sublime Will. As the Rebbe Rashab explains in the sichah that is related to the maamar,[77] the person's will is not the will identified with Aharon whose letters can be transposed to produce the word Nirah"perceived, for that would reflect the person's individual will. Instead, his [own] will is nothing but a reflection of the Sublime Will. The Sublime Will desires [life within the material realm, as it is written:] "He did not create it for chaos; He formed it to be inhabited." Therefore as a natural consequence, the person's ratzu, his desire to cling to G-d, becomes shaped in a manner that will allow the soul to return to the body afterwards.

   

Notes:

68. (Back to text) Vol. I, p. 220a (using slightly different wording); see Torah Or, Bereishis 31a.

69. (Back to text) 5649 [which was printed for Yud-Alef Nissan of that year (and later reprinted in Sefer HaMaamarim 5649, p. 256)].

70. (Back to text) See Pirkei D'Rabbi Eliezar, ch. 31; Zohar, Vol. I, p. 60a (Tosefta).

71. (Back to text) See Zohar, Vol. III, p. 83a.

72. (Back to text) See ibid., p. 121a.

73. (Back to text) Shulchan Aruch HaRav 98:1; (see also Hilchos Talmud Torah 4:5).

74. (Back to text) Which is a collection of Halachic rulings applicable to every individual.

75. (Back to text) Devarim 6:5. [In Chassidus, this phrase is interpreted as referring to an unbounded love that is not confined by any restraints.]

76. (Back to text) Shulchan Aruch HaRav 58:1.

77. (Back to text) This sichah was printed as an appendix to the maamar entitled Acharei Mos, 5649, Sefer HaMaamarim 5649, p. 563 (also printed in Igros Kodesh of the Rebbe Rayatz, Vol. II, p. 407).