Behold, humankind is in need of abundant mercy, both spiritually and physically. Although everyone seeks mercy, no one knows where it is. Yet mercy is right in front of everyone’s eyes, as it is written (Deuteronomy 30:11, 12), “it is not beyond your reach. It is not in heaven….”
And see, it is brought in the Zohar (III, 137b): There is mercy and there is mercy. There is the simple mercy of Z’er Anpin, and there is the abundant mercy of Atika St imaah, as it is written (Isaiah 54:7), “and with abundant mercy I will gather you in.”
<In this bitter exile> we are in need of mercy. However, on account of the many sins of the current generation, there isn’t anyone who can pray in the manner that would enable him to draw <abundant> mercy. This is because there is no one who sufficiently recognizes the greatness of the Creator, on account of the extensiveness of the exile and the duress.
Thus the Holy Blessed One must Himself pray for this, as we find in the Talmud (Berakhot 7a): From where do we know that the Holy One prays? For it is written (Isaiah 56:7), “I will make them joyful in the House of My prayer.” It does not say “their prayer,” but “My prayer.” From this [we learn] that the Holy One prays. And what does He pray? “May it be My will <that My mercy overcome My anger…>.”
And by what means <can we> bring <this> about, that the Blessed One <Himself> will pray <for that which was just mentioned>? That means is <repentance>. For every human has within him a part of the totality of all the worlds <and the letters permuted therein. This is the reason man is called a microcosm.> And to whatever he attaches himself, it is to there that he binds his portion <and all the letters>. Thus if he follows the whims of his heart and his desires, he binds his portion and the letters and permutations to the Other Side, God forbid. The letters and permutations then become jumbled, and daat, too, becomes confused. This is the exile of the Shekhinah (Divine Presence).
Now, whoever lacks daat, lacks the trait of mercy, as it is written (Ecclesia st es 7:9), “anger abides in the bosom of fools”—therefore, it is forbidden to show mercy to someone who lacks daat, as our Sages, of blessed memory, taught (Berakhot 33a). This is because he himself lacks the trait of mercy. But when he returns in complete repentance, his portion from the totality of the worlds and the letters and permutations likewise return to their place. Daat is then whole, and <the trait of> mercy is awakened <in him>.
{“Then God your Lord will return et shevutekha (your captivity) and have mercy upon you, and He will bring you back together from all the peoples to which God your Lord has scattered you” (Deuteronomy 30:3) .} This is as it is written, “Then God your Lord will return”—<this alludes to his portion from the totality of the worlds>—“et SheVuTkha”—<that is, through your TeShuVah (repentance)>—and so “have mercy upon you,” because [your] daat is whole. This is as our Sages, of blessed memory, taught concerning the verse “nor has he gone into exile” (Jeremiah 48:11)—anything that is in its place, its daat is whole (Megillah 12b).
Now, repentance depends primarily on the Torah. It is the case that every holy thing involves three stages: ebur (pregnancy), yenikah (nursing) and < mochin d’gadlut (mature mentalities)>. The entire time the thing is in potential is called “pregnancy.” <Going> from potential to actual is called “birth and nursing.” And when the thing progresses to produce the required action, it is then called “mature mentalities.”
Thus when a person studies Torah, he must likewise incorporate these three stages. His sitting down to study and putting his mind and heart to the Torah, concealing himself within it, is called “pregnancy,” because he conceals himself like a fetus in its mother’s womb. His studying and understanding the Torah is called “birth and nursing,” as it is written (Proverbs 5:19), “her breasts will satisfy you at all times.” And afterwards, when he understands one thing from another and looks to formulate new insight into [the Torah], it is called “[mature] mentalities.” This is as is brought in the Talmud concerning the verse “she brings her food from afar” (ibid. 31:14)—for the Torah is called “poor” in its place and “rich” elsewhere (Yerushalmi, Rosh HaShanah 3:5). He has to bring a proof from a different place. This is why it is called “wisdom,” in the manner of “I thought I would be wise, but it is far from me” (Ecclesia st es 7:23).
Thus it is that a person’s ability to understand one thing from another is called “mentalities”—namely, wisdom. And when he studies in this manner, his repentance is consummate. He binds the letters and the permutations in his portion of the totality of the worlds to their root and place, and so becomes a new person. Daat is then whole and mercy is awakened.
2 . Consider, by way of example, a case of two merciful people. The first one can show mercy only in a limited manner. But the second one, when he has mercy, his mercy effects a complete deliverance. Therefore, why should someone in need of mercy take up the first one’s mercy and have only a partial deliverance? He would be better off if the first merciful person pleaded to the second merciful person, so that through the first one’s mercy he achieves a complete deliverance.
Similarly, through His simple mercy God prays [to Himself] and is merciful to the Jewish people with abundant mercy. And when one studies Torah in the manner mentioned, it awakens the mercy, which is daat, and the prayer.
This is the meaning of [the opening verse]: {“My might and the song of God; it has brought me deliverance.”}My might—“Might” [here] refers to nothing other than the Torah (Sifri, VeZot HaBerakhah 2; Zohar II, 94a). And the Torah that one studies in the manner mentioned brings to the song of God—This alludes to God’s prayer and mercy. Thus, it has brought me deliverance .
3. This lesson, too, is from leshon hachaveirim and was not written down in a clear manner. However, I later heard an explanation directly from [the Rebbe ’s] holy mouth about God’s prayer, which has been discussed here. It is as follows:
God possesses both simple mercy and abundant mercy (as recorded in the holy Zohar cited above). Take the example of a city in which there are two wealthy individuals. One has moderate wealth. The other is fabulously wealthy; his affluence is so enormous, his fortune so vast, that his wealth cannot be measured. Now, there is a certain man who needs a great deliverance, one costing a large sum of money. Yet he can only approach the individual with modest wealth to petition for his request, because it is impossible for him to gain entry to the very wealthy individual. However, although this individual with modest wealth wants to help him in every way he can, [the man] cannot get from him what he seeks. This is because [the modestly wealthy individual] is incapable of fulfilling that man’s requests, since those requests exceed his means.
Therefore, this man in need of deliverance is advised to do the following: He should go to the individual of modest wealth, whom he can easily approach, and awaken his mercy. He should go to him and say, “Look, I need a great deliverance, and I know that you want to show me mercy. Nevertheless, it is not within your power to fulfill my requests. But what I seek from you, since you do want to have mercy on me, is that the mercy you show me be that you go to the extraordinarily wealthy individual and elicit mercy from him, so that he fulfills my requests. With his enormous affluence, he can fulfill my requests twice over. However, I myself am incapable of gaining entry to such a great person. You, on the other hand, can get in to him. Have mercy on me by petitioning him on my behalf that he fulfill my requests. Through this you’ll surely assist me with whatever is needed for my complete deliverance.”
It is exactly the same thing, so to speak, when we petition simple mercy to awaken the mercy of abundant mercy and receive from there all the mercy we need for our complete deliverance. And this is the aspect of the Holy Blessed One’s prayer. For our Sages, of blessed memory, taught: “From where do we know that the Holy One prays?”—in other words, that the aspect of simple mercy, as it were, pleads and prays and awakens abundant mercy.
For we ourselves have no power other than to awaken simple mercy, which corresponds to the plain mercy of Z’er Anpin . But this mercy is limited. Simple mercy of this type is incapable of saving us, God forbid. Therefore, we have to request that the plain mercy our prayers awaken in God, that this mercy itself pray and awaken abundant mercy so that great mercy is drawn upon us from there. Through this we will certainly have deliverance. This is the aspect of the Holy Blessed One’s prayer, as explained above. Understand this well, for these are wondrous and very awesome matters.
4. In addition, I heard that this is the explanation of the verse “O God, pray, heal her, pray!” (Numbers 12:13). On the face of it, the repetition of the word “pray” is quite odd. However, now it is clearly explained. Moshe Rabbeinu, may he rest in peace, asked this of God, that God Himself, as it were, should pray and petition Himself to heal her. Now, how much sweeter than honey is the resolving of this verse.
Thus this is the meaning of: O God, pray—That is, Moshe Rabbeinu, may he rest in peace, prayed to God. He said to Him: “O God, pray,” and he petitioned and prayed, “You Yourself, to Yourself.”
heal her, pray—That is, as explained above, Moshe prayed to God and pleaded with Him that He Himself should pray and ask, “Heal her, pray!” Thus now the repetition of the word “pray” is precise, and clearly explained.
5. The general point of this is that through the Torah we merit repentance—i.e., to restore all the things and permutations and letters which due to one’s sins were scattered to wherever they were scattered and banished from their place. As a result, the daat was not settled. This is because as long as they are not in their place, daat is unsettled, as explained above. For sin causes the portions of letters and permutations in all the worlds that are associated with his soul’s root to be banished from their places. This is the exile of the Shekhinah, on account of which daat is not settled and, consequently, he cannot awaken mercy, as explained above.
Thus he has to repent. And repentance is primarily achieved through the Torah, which is “poor in its place and rich elsewhere.” Through this he attracts and binds all the letters and permutations that were expelled from their places, restoring them all to where they belong. Daat is then settled and he merits awakening mercy. This is because mercy depends primarily on daat, since “when someone lacks daat, it is forbidden to show him mercy” (and as has been explained a number of times elsewhere in the teachings of the Rebbe, of blessed memory ; see there).
Thus it is that through Torah we merit repentance and daat is made whole. As a result, we merit awakening God’s mercy. And the essential mercy is our awakening God’s mercy so that with this mercy He Himself awakens the abundant mercy, which we are incapable of reaching. Rather, God Himself has to pray for this, as explained above. In other words, He should be merciful to us with His simple mercy that we have awakened. Through this, His abundant mercy—the abundant mercy of Atika St imaah—is awakened, and from there we will certainly have deliverance.
6. This is the meaning of [the opening verse]: {“My might and the song of God; it has brought me deliverance.”}My might—“Might” [here] refers to nothing other than the Torah, through which we merit repentance and daat, which in turn awakens God’s mercy to the point where He Himself, as it were, prays for us.
Then, it has brought me deliverance—A certainty. For through “the song of God,” which is the prayer of God that He prays with His simple mercy to awaken His abundant mercy, one is certain to receive a complete deliverance, as explained above. This is because His abundant mercy never ceases. And when God is merciful to us with this mercy, there is surely no sin or blemish that could obstruct this abundant mercy. Thus our deliverance is certain to be complete. Amen! Amen!
עָזִּי וְזִמְרָת יָהּ וַיְּהִי לִי לִישׁוּעָה (שירת הים שמות ט״ו:ב׳):
“Azi veZimrat YaH (My might and the song of God;) it has brought me deliverance.” (Exodus 15:2)
הִנֵּה הָעוֹלָם צְרִיכִין רַחֲמִים גְּדוֹלִים, הֵן בְּרוּחָנִיּוּת הֵן בְּגַשְׁמִי. וְכָל אֶחָד מְבַקֵּשׁ רַחֲמִים, וְאֵינוֹ יוֹדֵעַ הֵיכָן הוּא. וְהָרַחֲמִים הוּא לְעֵינֵי כֹּל, כְּמוֹ שֶׁכָּתוּב (דברים ל׳:י״א-י״ב): לֹא רְחוֹקָה הִיא וְלֹא בַשָּׁמַיִם וְכוּ'.
Behold, humankind is in need of abundant mercy, both spiritually and physically. Although everyone seeks mercy, no one knows where it is. Yet mercy is right in front of everyone’s eyes, as it is written (Deuteronomy 30:11, 12), “it is not beyond your reach. It is not in heaven….”
וְהִנֵּה אִיתָא בַּזֹּהַר (נשא דף קלז:): אִית רַחֲמִים וְאִית רַחֲמִים, אִית רַחֲמִים פְּשׁוּטִים דִּזְעֵיר אַנְפִּין, וְאִית רַחֲמִים גְּדוֹלִים דְּעַתִּיקָא סְתִימָאָה, כְּמוֹ שֶׁכָּתוּב (ישעיהו נ״ד:ז׳): וּבְרַחֲמִים גְּדוֹלִים אֲקַבְּצֵךְ.
And see, it is brought in the Zohar (III, 137b): There is mercy and there is mercy. There is the simple mercy of Z’er Anpin, and there is the abundant mercy of Atika St imaah, as it is written (Isaiah 54:7), “and with abundant mercy I will gather you in.”
וְאָנוּ צְרִיכִין רַחֲמִים, אַךְ בַּעֲווֹנֵינוּ הָרַבִּים בַּדּוֹר הַזֶּה אֵין מִי שֶׁיִּתְפַּלֵּל כָּךְ, שֶׁיּוּכַל לְהַמְשִׁיךְ הָרַחֲמִים, מֵחֲמַת שֶׁאֵין מִי שֶׁיַּכִּיר גְּדֻלַּת הַבּוֹרֵא כָּל כָּךְ, מִפְּנֵי גֹּדֶל הַגָּלוּת וְהַדַּחֲקוּת.
<In this bitter exile> we are in need of mercy. However, on account of the many sins of the current generation, there isn’t anyone who can pray in the manner that would enable him to draw <abundant> mercy. This is because there is no one who sufficiently recognizes the greatness of the Creator, on account of the extensiveness of the exile and the duress.
וְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּעַצְמוֹ צָרִיךְ לְהִתְפַּלֵּל עַל זֶה, כִּדְאִיתָא בַּגְּמָרָא (ברכות ז): מִנַּיִן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְפַּלֵּל, שֶׁנֶּאֱמַר: וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי, תְּפִלָּתָם לֹא נֶאֱמַר אֶלָּא תְּפִלָּתִי, מִכָּאן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְפַּלֵּל. וּמַה מִּתְפַּלֵּל, יְהִי רָצוֹן וְכוּ'.
Thus the Holy Blessed One must Himself pray for this, as we find in the Talmud (Berakhot 7a): From where do we know that the Holy One prays? For it is written (Isaiah 56:7), “I will make them joyful in the House of My prayer.” It does not say “their prayer,” but “My prayer.” From this [we learn] that the Holy One prays. And what does He pray? “May it be My will <that My mercy overcome My anger…>.”
וּבַמֶּה יָכוֹל לָבוֹא שֶׁהוּא יִתְבָּרַךְ יִתְפַּלֵּל, עַל יְדֵי תּוֹרָה. כִּי בְּכָל אָדָם יֵשׁ בּוֹ חֵלֶק מִכְּלָלוּת כָּל הָעוֹלָמוֹת וְצֵרוּפִים, וּבְכָל מַה שֶּׁהוּא מְדַבֵּק אֶת עַצְמוֹ, לְשָׁם הוּא מְקַשֵּׁר חֶלְקוֹ. וּכְשֶׁהוּא הוֹלֵךְ אַחַר שְׁרִירוּת לִבּוֹ וְתַאֲוָתוֹ, הוּא מְקַשֵּׁר חֶלְקוֹ וְהָאוֹתִיּוֹת וְהַצֵּרוּפִים לְסִטְרָא אָחֳרָא, חַס וְשָׁלוֹם, וּמִתְבַּלְבְּלִים הָאוֹתִיּוֹת וְהַצֵּרוּפִים, וְהַדַּעַת גַּם כֵּן מִתְבַּלְבֵּל, וְהוּא גָּלוּת הַשְּׁכִינָה.
And by what means <can we> bring <this> about, that the Blessed One <Himself> will pray <for that which was just mentioned>? That means is <repentance>. For every human has within him a part of the totality of all the worlds <and the letters permuted therein. This is the reason man is called a microcosm.> And to whatever he attaches himself, it is to there that he binds his portion <and all the letters>. Thus if he follows the whims of his heart and his desires, he binds his portion and the letters and permutations to the Other Side, God forbid. The letters and permutations then become jumbled, and daat, too, becomes confused. This is the exile of the Shekhinah (Divine Presence).
וְכָל מִי שֶׁאֵין בּוֹ דַּעַת אֵין בּוֹ מִדַּת רַחֲמָנוּת, וּכְמוֹ שֶׁכָּתוּב (קהלת ז׳:ט׳): כַּעַס בְּחֵיק כְּסִילִים יָנוּחַ. לָכֵן כָּל מִי שֶׁאֵין בּוֹ דֵּעָה אָסוּר לְרַחֵם עָלָיו, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות לג), כִּי אֵין בּוֹ מִדַּת רַחֲמָנוּת. וּכְשֶׁשָּׁב בִּתְשׁוּבָה שְׁלֵמָה, יָשׁוּבוּ חֲלָקָיו מִכְּלָלִיּוּת הָעוֹלָמוֹת וְהָאוֹתִיּוֹת וְהַצֵּרוּפִים גַּם כֵּן לִמְקוֹמָן. וְאָז הַדַּעַת שָׁלֵם, וּמִתְעוֹרֵר רַחֲמָנוּת.
Now, whoever lacks daat, lacks the trait of mercy, as it is written (Ecclesia st es 7:9), “anger abides in the bosom of fools”—therefore, it is forbidden to show mercy to someone who lacks daat, as our Sages, of blessed memory, taught (Berakhot 33a). This is because he himself lacks the trait of mercy. But when he returns in complete repentance, his portion from the totality of the worlds and the letters and permutations likewise return to their place. Daat is then whole, and <the trait of> mercy is awakened <in him>.
כְּמוֹ שֶׁכָּתוּב (דברים ל׳:ג׳): וְשָׁב ה' אֱלֹקֶיךָ אֶת שְׁבוּתְךָ (עיין תרגום שם), דְּהַיְנוּ הַחֵלֶק מִכְּלָלִיּוּת הָעוֹלָמוֹת אֲשֶׁר שָׁם שָׁבוּי, אֲזַי: וְרִחֲמֶךָ; כִּי הַדַּעַת שָׁלֵם, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (מגילה יב:) עַל הַפָּסוּק: וּבַגּוֹלָה לֹא הָלַךְ, שֶׁכָּל דָּבָר שֶׁהוּא בִּמְקוֹמוֹ דַּעְתּוֹ שָׁלֵם.
{“Then God your Lord will return et shevutekha (your captivity) and have mercy upon you, and He will bring you back together from all the peoples to which God your Lord has scattered you” (Deuteronomy 30:3) .} This is as it is written, “Then God your Lord will return”—<this alludes to his portion from the totality of the worlds>—“et SheVuTkha”—<that is, through your TeShuVah (repentance)>—and so “have mercy upon you,” because [your] daat is whole. This is as our Sages, of blessed memory, taught concerning the verse “nor has he gone into exile” (Jeremiah 48:11)—anything that is in its place, its daat is whole (Megillah 12b).
וְעִקַּר הַתְּשׁוּבָה תּוֹלָה בַּתּוֹרָה. וְהִנֵּה בְּכָל דָּבָר שֶׁבִּקְדֻשָּׁה יֵשׁ בּוֹ שְׁלֹשָׁה דְּבָרִים: עִבּוּר, יְנִיקָה, מֹחִין. כִּי כָּל זְמַן שֶׁהַדָּבָר בְּכֹחַ נִקְרָא עִבּוּר, [כִּי הוּא נֶעְלָם. וּכְשֶׁבָּא מִכֹּחַ אֶל הַפֹּעַל נִקְרָא] לֵדָה וִינִיקָה. וּכְשֶׁפָּשַׁט הַדָּבָר לַעֲשׂוֹת הַפְּעֻלָּה הַצְּרִיכָה, אֲזַי נִקְרָא מֹחִין.
Now, repentance depends primarily on the Torah. It is the case that every holy thing involves three stages: ebur (pregnancy), yenikah (nursing) and < mochin d’gadlut (mature mentalities)>. The entire time the thing is in potential is called “pregnancy.” <Going> from potential to actual is called “birth and nursing.” And when the thing progresses to produce the required action, it is then called “mature mentalities.”
וּכְשֶׁלּוֹמֵד תּוֹרָה גַּם כֵּן צְרִיכִין לִהְיוֹת בּוֹ שְׁלֹשָׁה דְּבָרִים הַנַּ"ל. כִּי כְּשֶׁיּוֹשֵׁב לִלְמֹד, וְנוֹתֵן מַחֲשַׁבְתּוֹ וְלִבּוֹ בְּהַתּוֹרָה, וּמִתְעַלֵּם בָּהּ, נִקְרָא עִבּוּר, כִּי הוּא מִתְעַלֵּם בָּהּ כְּעֻבָּר בִּמְעֵי אִמּוֹ. וּכְשֶׁלּוֹמֵד הַתּוֹרָה וּמֵבִין בָּהּ, נִקְרָא לֵדָה וִינִיקָה, כְּמוֹ שֶׁכָּתוּב (משלי ה׳:י״ט): דַּדֶּיהָ יְרַוֻּךָ בְכָל עֵת. וְאַחַר כָּךְ כְּשֶׁמֵּבִין דָּבָר מִתּוֹךְ דָּבָר וְרוֹצֶה לְחַדֵּשׁ בָּהּ, נִקְרָא מֹחִין. כִּדְאִיתָא בַּגְּמָרָא (ירושלמי ר"ה פ' ראוהו בי"ד) עַל פָּסוּק: מִמֶּרְחָק תָּבִיא לַחְמָהּ, כִּי הַתּוֹרָה נִקְרָא עֲנִיָּה בִּמְקוֹמָהּ וַעֲשִׁירָה בְּמָקוֹם אַחֵר, שֶׁצָּרִיךְ לְהָבִיא רְאָיָה מִמָּקוֹם אַחֵר, וּלְכָךְ נִקְרָא חָכְמָה, עַל דֶּרֶךְ (קהלת ז׳:כ״ג): אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי.
Thus when a person studies Torah, he must likewise incorporate these three stages. His sitting down to study and putting his mind and heart to the Torah, concealing himself within it, is called “pregnancy,” because he conceals himself like a fetus in its mother’s womb. His studying and understanding the Torah is called “birth and nursing,” as it is written (Proverbs 5:19), “her breasts will satisfy you at all times.” And afterwards, when he understands one thing from another and looks to formulate new insight into [the Torah], it is called “[mature] mentalities.” This is as is brought in the Talmud concerning the verse “she brings her food from afar” (ibid. 31:14)—for the Torah is called “poor” in its place and “rich” elsewhere (Yerushalmi, Rosh HaShanah 3:5). He has to bring a proof from a different place. This is why it is called “wisdom,” in the manner of “I thought I would be wise, but it is far from me” (Ecclesia st es 7:23).
נִמְצָא כְּשֶׁמֵּבִין דָּבָר מִתּוֹךְ דָּבָר נִקְרָא מֹחִין, הַיְנוּ חָכְמָה. וּכְשֶׁלּוֹמֵד בְּאֹפֶן זֶה, אָז הִיא תְּשׁוּבָה גְּמוּרָה, וּמְקַשֵּׁר הָאוֹתִיּוֹת וְהַצֵּרוּפִים שֶׁבְּחֶלְקוֹ מִכְּלָלוּת הָעוֹלָמוֹת אֶל שָׁרְשָׁן וְאֶל מְקוֹמָן, וְנַעֲשֶׂה בְּרִיָּה חֲדָשָׁה. וְאָז הַדַּעַת שָׁלֵם, וּמִתְעוֹרֵר רַחֲמָנוּת:
Thus it is that a person’s ability to understand one thing from another is called “mentalities”—namely, wisdom. And when he studies in this manner, his repentance is consummate. He binds the letters and the permutations in his portion of the totality of the worlds to their root and place, and so becomes a new person. Daat is then whole and mercy is awakened.
וְהִנֵּה עַל דֶּרֶךְ מָשָׁל, כְּשֶׁיֵּשׁ שְׁנֵי בַּעֲלֵי רַחֲמִים, הָאֶחָד אֵינוֹ יָכוֹל לְרַחֵם רַק בְּדָבָר מֻעָט, וְהַשֵּׁנִי כְּשֶׁהוּא מְרַחֵם, פּוֹעֵל בָּרַחֲמָנוּת שֶׁלּוֹ יְשׁוּעָה שְׁלֵמָה. עַל כֵּן, מִי שֶׁצָּרִיךְ לְרַחֲמִים, לָמָּה לוֹ לְהִשְׁתַּמֵּשׁ בָּרַחֲמָנוּת שֶׁל רִאשׁוֹן, וְלֹא יִהְיֶה רַק יְשׁוּעָה מֻעֶטֶת, מוּטָב שֶׁיִּתְפַּלֵּל הַבַּעַל הָרַחֲמִים הָרִאשׁוֹן לְבַעַל הָרַחֲמִים הַשֵּׁנִי, וְיִפְעֹל בָּרַחֲמִים שֶׁל הָרִאשׁוֹן יְשׁוּעָה שְׁלֵמָה.
2 . Consider, by way of example, a case of two merciful people. The first one can show mercy only in a limited manner. But the second one, when he has mercy, his mercy effects a complete deliverance. Therefore, why should someone in need of mercy take up the first one’s mercy and have only a partial deliverance? He would be better off if the first merciful person pleaded to the second merciful person, so that through the first one’s mercy he achieves a complete deliverance.
כָּךְ הַשֵּׁם יִתְבָּרַךְ בָּרַחֲמִים הַפְּשׁוּטִים שֶׁלּוֹ מִתְפַּלֵּל וּמְרַחֵם עַל יִשְׂרָאֵל בְּרַחֲמִים גְּדוֹלִים. וּכְשֶׁלּוֹמֵד תּוֹרָה, כַּנִּזְכָּר, נִתְעוֹרֵר הָרַחֲמָנוּת שֶׁהוּא הַדַּעַת, וְהַתְּפִלָּה.
Similarly, through His simple mercy God prays [to Himself] and is merciful to the Jewish people with abundant mercy. And when one studies Torah in the manner mentioned, it awakens the mercy, which is daat, and the prayer.
וְזֶהוּ: עָזִּי – וְאֵין עֹז אֶלָּא תּוֹרָה. וְעַל יְדֵי הַתּוֹרָה שֶׁיִּלְמוֹד כַּנִּזְכָּר, נַעֲשֶׂה זִמְרָת יָהּ – הַיְנוּ הַתְּפִלָּה וְהָרַחֲמִים שֶׁל הַשֵּׁם יִתְבָּרַךְ, אָז: וַיְהִי לִי לִישׁוּעָה:
This is the meaning of [the opening verse]: {“My might and the song of God; it has brought me deliverance.”} My might—“Might” [here] refers to nothing other than the Torah (Sifri, VeZot HaBerakhah 2; Zohar II, 94a). And the Torah that one studies in the manner mentioned brings to the song of God—This alludes to God’s prayer and mercy. Thus, it has brought me deliverance .
גַּם זֹאת הַתּוֹרָה הִיא מִלָּשׁוֹן הַחֲבֵרִים, וְלֹא נִכְתְּבָה בְּבֵאוּר הֵיטֵב. אַךְ אַחַר כָּךְ שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ בְּעַצְמוֹ עִנְיַן תְּפִלַּת ה' הַמְבֹאָר כָּאן, וְהוּא:
3. This lesson, too, is from leshon hachaveirim and was not written down in a clear manner. However, I later heard an explanation directly from [the Rebbe ’s] holy mouth about God’s prayer, which has been discussed here. It is as follows:
כִּי יֵשׁ אֵצֶל הַשֵּׁם יִתְבָּרַךְ רַחֲמִים פְּשׁוּטִים וְרַחֲמִים גְּדוֹלִים, (כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ, כַּנַּ"ל). וְהִנֵּה לְמָשָׁל, כְּשֶׁיֵּשׁ בְּעִיר שְׁנֵי עֲשִׁירִים, אֶחָד יֵשׁ לוֹ עֲשִׁירוּת פָּשׁוּט, וְהַשֵּׁנִי הוּא עָשִׁיר גָּדוֹל מְאֹד וּמֻפְלָג בַּעֲשִׁירוּת עָצוּם וְהוֹן רַב מְאֹד מְאֹד, אֲשֶׁר אִי אֶפְשָׁר לְהַעֲרִיךְ עֲשִׁירוּתוֹ. וְהֻצְרַךְ אָדָם אֶחָד לִישׁוּעָה גְּדוֹלָה, הָעוֹלָה לְסַךְ רַב. וְהוּא אֵינוֹ יָכוֹל לְהִתְקָרֵב לְבַקֵּשׁ מְבֻקָּשׁוֹ, כִּי אִם לְהֶעָשִׁיר הַקָּטָן בְּמַעֲלָה, כִּי לְהֶעָשִׁיר הַגָּדוֹל אִי אֶפְשָׁר לוֹ לָבוֹא אֵלָיו. אֲבָל זֶה הֶעָשִׁיר הַקָּטָן, אַף־עַל־פִּי שֶׁהוּא רוֹצֶה לַעֲזֹר לוֹ בְּכָל יְכָלְתּוֹ, אַף־עַל־פִּי־כֵן לֹא יוּכַל לְקַבֵּל מְבֻקָּשׁוֹ מִמֶּנּוּ, כִּי אֵין בִּיכָלְתּוֹ לְמַלֹּאת מִשְׁאֲלוֹתָיו שֶׁל זֶה הָאִישׁ, כִּי מִשְׁאֲלוֹתָיו גְּדוֹלִים מִיכָלְתּוֹ.
God possesses both simple mercy and abundant mercy (as recorded in the holy Zohar cited above). Take the example of a city in which there are two wealthy individuals. One has moderate wealth. The other is fabulously wealthy; his affluence is so enormous, his fortune so vast, that his wealth cannot be measured. Now, there is a certain man who needs a great deliverance, one costing a large sum of money. Yet he can only approach the individual with modest wealth to petition for his request, because it is impossible for him to gain entry to the very wealthy individual. However, although this individual with modest wealth wants to help him in every way he can, [the man] cannot get from him what he seeks. This is because [the modestly wealthy individual] is incapable of fulfilling that man’s requests, since those requests exceed his means.
עַל כֵּן עֵצָה הַיְּעוּצָה לְזֶה הָאִישׁ הַצָּרִיךְ יְשׁוּעָה, שֶׁיַּעֲשֶׂה כָּךְ. שֶׁיֵּלֵךְ לְזֶה הֶעָשִׁיר הַקָּטָן שֶׁבְּקַל יָכוֹל לְהִתְקָרֵב אֵלָיו, וּלְעוֹרֵר רַחֲמִים אֵלָיו. שֶׁיָּבוֹא אֵלָיו, וְיֹאמַר לוֹ: הִנֵּה אֲנִי נִצְרָךְ לִישׁוּעָה גְּדוֹלָה, וַאֲנִי יוֹדֵעַ שֶׁאַתָּה חָפֵץ לְרַחֵם עָלַי, אֲבָל אֵין בִּיכָלְתְּךָ לְמַלְאוֹת מִשְׁאֲלוֹתַי, עַל כֵּן מְבֻקָּשִׁי מִמְּךָ, כִּי הֲלֹא אַתָּה רוֹצֶה לְרַחֵם עָלַי, יִהְיֶה זֹאת הָרַחֲמָנוּת שֶׁלְּךָ עָלַי, שֶׁאַתָּה תֵּלֵךְ לְהֶעָשִׁיר הַגָּדוֹל מְאֹד לְבַקֵּשׁ רַחֲמִים מִמֶּנּוּ שֶׁיְּמַלֵּא מִשְׁאֲלוֹתַי, כִּי לְעֹצֶם עֲשִׁירוּתוֹ הַגָּדוֹל, הוּא יָכוֹל לְמַלֹּאת מִשְׁאֲלוֹתַי בְּכִפְלֵי כִּפְלַיִם, רַק שֶׁאָנֹכִי אֵינִי יָכוֹל לִכְנֹס וְלָבוֹא לְאִישׁ גָּדוֹל כָּזֶה, אֲבָל אַתָּה יָכוֹל לָבוֹא אֵלָיו. תְּרַחֵם עָלַי בָּזֶה, לְבַקֵּשׁ מִמֶּנּוּ עֲבוּרִי שֶׁיְּמַלֵּא מִשְׁאֲלוֹתַי, וּבָזֶה תּוֹשִׁיעֵנִי בְּוַדַּאי כָּל צָרְכֵי יְשׁוּעָתִי בִּשְׁלֵמוּת.
Therefore, this man in need of deliverance is advised to do the following: He should go to the individual of modest wealth, whom he can easily approach, and awaken his mercy. He should go to him and say, “Look, I need a great deliverance, and I know that you want to show me mercy. Nevertheless, it is not within your power to fulfill my requests. But what I seek from you, since you do want to have mercy on me, is that the mercy you show me be that you go to the extraordinarily wealthy individual and elicit mercy from him, so that he fulfills my requests. With his enormous affluence, he can fulfill my requests twice over. However, I myself am incapable of gaining entry to such a great person. You, on the other hand, can get in to him. Have mercy on me by petitioning him on my behalf that he fulfill my requests. Through this you’ll surely assist me with whatever is needed for my complete deliverance.”
כְּמוֹ כֵן הוּא מַמָּשׁ כִּבְיָכוֹל, שֶׁאָנוּ מְבַקְּשִׁים אֵצֶל הָרַחֲמִים פְּשׁוּטִים, שֶׁיְּעוֹרְרוּ רַחֲמִים אֵצֶל הָרַחֲמִים הַגְּדוֹלִים, וּמִשָּׁם יְקַבְּלוּ רַחֲמִים לְהוֹשִׁיעֵנוּ כָּל צְרָכֵינוּ בִּשְׁלֵמוּת. וְזֶהוּ בְּחִינוֹת תְּפִלַּת הַקָּדוֹשׁ־בָּרוּךְ־הוּא, שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: מִנַּיִן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְפַּלֵּל, הַיְנוּ שֶׁכִּבְיָכוֹל בְּחִינוֹת הָרַחֲמִים פְּשׁוּטִים מְבַקְּשִׁים וּמִתְפַּלְּלִים וּמְעוֹרְרִים הָרַחֲמִים הַגְּדוֹלִים.
It is exactly the same thing, so to speak, when we petition simple mercy to awaken the mercy of abundant mercy and receive from there all the mercy we need for our complete deliverance. And this is the aspect of the Holy Blessed One’s prayer. For our Sages, of blessed memory, taught: “From where do we know that the Holy One prays?”—in other words, that the aspect of simple mercy, as it were, pleads and prays and awakens abundant mercy.
כִּי אָנוּ אֵין בָּנוּ כֹּחַ כִּי אִם לְעוֹרֵר הָרַחֲמִים פְּשׁוּטִים, שֶׁהֵם בְּחִינוֹת רַחֲמִים סְתָם דִּזְעֵיר אַנְפִּין, אֲבָל אֵלּוּ הָרַחֲמִים יֵשׁ לָהֶם גְּבוּל, וּכְפִי מִדַּת הָרַחֲמִים הַפְּשׁוּטִים הָאֵלּוּ, חַס וְשָׁלוֹם, אִי אֶפְשָׁר לְהוֹשִׁיעַ לָנוּ. עַל כֵּן אָנוּ צְרִיכִין לְבַקֵּשׁ שֶׁהָרַחֲמִים סְתָם שֶׁאָנוּ מְעוֹרְרִין בִּתְפִלָּתֵנוּ אֵצֶל הַשֵּׁם יִתְבָּרַךְ, שֶׁאֵלּוּ הָרַחֲמִים בְּעַצְמָם יִתְפַּלְּלוּ וִיעוֹרְרוּ הָרַחֲמִים הַגְּדוֹלִים, שֶׁיִּהְיֶה נִמְשָׁךְ עָלֵינוּ רַחֲמִים רַבִּים מִשָּׁם, וְעַל יְדֵי זֶה יִהְיֶה לָנוּ יְשׁוּעָה בְּוַדַּאי, וְזֶהוּ בְּחִינַת תְּפִלַּת הַקָּדוֹשׁ בָּרוּךְ הוּא כַּנַּ"ל: וְהָבֵן הֵיטֵב, כִּי הֵם דְּבָרִים נִפְלָאִים וְנוֹרָאִים מְאֹד:
For we ourselves have no power other than to awaken simple mercy, which corresponds to the plain mercy of Z’er Anpin . But this mercy is limited. Simple mercy of this type is incapable of saving us, God forbid. Therefore, we have to request that the plain mercy our prayers awaken in God, that this mercy itself pray and awaken abundant mercy so that great mercy is drawn upon us from there. Through this we will certainly have deliverance. This is the aspect of the Holy Blessed One’s prayer, as explained above. Understand this well, for these are wondrous and very awesome matters.
עוֹד שָׁמַעְתִּי, שֶׁזֶּהוּ פֵּרוּשׁ הַפָּסוּק (במדבר י״ב:י״ג): אֵל נָא רְפָא נָא לָהּ. דְּלִכְאוֹרָה תָּמוּהַּ מְאֹד כֶּפֶל תֵּבַת נָא. אַךְ עַתָּה מְבֹאָר הֵיטֵב, שֶׁמֹּשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם, בִּקֵּשׁ זֹאת מֵהַשֵּׁם יִתְבָּרַךְ, שֶׁהַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ כִּבְיָכוֹל, יִתְפַּלֵּל וִיבַקֵּשׁ מֵעַצְמוֹ שֶׁיְּרַפֵּא אוֹתָהּ. וְעַתָּה מַה מָּתוֹק מִדְּבַשׁ הֲתָכַת הַמִּקְרָא הַזֶּה.
4. In addition, I heard that this is the explanation of the verse “O God, pray, heal her, pray!” (Numbers 12:13). On the face of it, the repetition of the word “pray” is quite odd. However, now it is clearly explained. Moshe Rabbeinu, may he rest in peace, asked this of God, that God Himself, as it were, should pray and petition Himself to heal her. Now, how much sweeter than honey is the resolving of this verse.
וְזֶהוּ: אֵל נָא – הַיְנוּ שֶׁמֹּשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם, הִתְפַּלֵּל לְפָנָיו יִתְבָּרַךְ וְאָמַר לוֹ: אֵל, נָא, וּבַקֵּשׁ וְהִתְפַּלֵּל בְּעַצְמְךָ מִלְּפָנֶיךָ,
Thus this is the meaning of: O God, pray—That is, Moshe Rabbeinu, may he rest in peace, prayed to God. He said to Him: “O God, pray,” and he petitioned and prayed, “You Yourself, to Yourself.”
רְפָא נָא לָהּ – הַיְנוּ כַּנַּ"ל, שֶׁמֹּשֶׁה הִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ וּבִקֵּשׁ אוֹתוֹ יִתְבָּרַךְ שֶׁהוּא בְּעַצְמוֹ יִתְפַּלֵּל וִיבַקֵּשׁ: רְפָא נָא לָהּ. וְעַתָּה מְדֻקְדָּק וּמְבֹאָר הֵיטֵב כֶּפֶל תֵּבַת נָא:
heal her, pray—That is, as explained above, Moshe prayed to God and pleaded with Him that He Himself should pray and ask, “Heal her, pray!” Thus now the repetition of the word “pray” is precise, and clearly explained.
וּכְלַל הַדְּבָרִים הָאֵלֶּה הוּא, שֶׁעַל־יְדֵי הַתּוֹרָה זוֹכִין לִתְשׁוּבָה, דְּהַיְנוּ לְהָשִׁיב כָּל הַדְּבָרִים וְכָל הַצֵּרוּפִים וְהָאוֹתִיּוֹת שֶׁנִּדְּחוּ בַּעֲווֹנוֹתָיו לְמָקוֹם שֶׁנִּדְּחוּ וְנִתְגָּרְשׁוּ מִמְּקוֹמָם, שֶׁעַל־יְדֵי־זֶה לֹא הָיָה הַדַּעַת מְיֻשָּׁב, כִּי כָל זְמַן שֶׁאֵינָם בִּמְקוֹמָם אֵין הַדַּעַת מְיֻשָּׁב וְכוּ' כַּנַּ"ל, כִּי עַל־יְדֵי הָעֲווֹנוֹת נִתְגָּרְשִׁין מִמְּקוֹמָם חֶלְקֵי הָאוֹתִיּוֹת וְהַצֵּרוּפִים שֶׁבְּכָל הָעוֹלָמוֹת כְּפִי שֹׁרֶשׁ נִשְׁמָתוֹ, וְזֶה בְּחִינַת גָּלוּת הַשְּׁכִינָה, וְעַל־יְדֵי־זֶה אֵין הַדַּעַת מְיֻשָּׁב כַּנַּ"ל, וּמֵחֲמַת זֶה אֵין יָכוֹל לְעוֹרֵר רַחֲמִים כַּנַּ"ל.
5. The general point of this is that through the Torah we merit repentance—i.e., to restore all the things and permutations and letters which due to one’s sins were scattered to wherever they were scattered and banished from their place. As a result, the daat was not settled. This is because as long as they are not in their place, daat is unsettled, as explained above. For sin causes the portions of letters and permutations in all the worlds that are associated with his soul’s root to be banished from their places. This is the exile of the Shekhinah, on account of which daat is not settled and, consequently, he cannot awaken mercy, as explained above.
וְצָרִיךְ לַעֲשׂוֹת תְּשׁוּבָה, וְעִקַּר הַתְּשׁוּבָה הוּא עַל יְדֵי הַתּוֹרָה, שֶׁהִיא עֲנִיָּה בִּמְקוֹמָהּ וַעֲשִׁירָה בְּמָקוֹם אַחֵר, וּמְקָרֵב וּמְקַשֵּׁר עַל־יְדֵי־זֶה כָּל הָאוֹתִיּוֹת וְהַצֵּרוּפִים שֶׁנִּתְרַחֲקוּ מִמְּקוֹמָם, וּמֵשִׁיב כֻּלָּם לִמְקוֹמָם. וְאָז הַדַּעַת מְיֻשָּׁב, וְזוֹכֶה לְעוֹרֵר רַחֲמִים. כִּי עִקַּר הָרַחֲמִים תָּלוּי בַּדַּעַת, כִּי כָּל מִי שֶׁאֵין בּוֹ דֵּעָה אָסוּר לְרַחֵם עָלָיו וְכוּ'. (וְכַמְבֹאָר מִזֶּה כַּמָּה פְּעָמִים בִּמְקוֹמוֹת אֲחֵרִים בְּדִבְרֵי רַבֵּנוּ ז"ל, עַיֵּן שָׁם).
Thus he has to repent. And repentance is primarily achieved through the Torah, which is “poor in its place and rich elsewhere.” Through this he attracts and binds all the letters and permutations that were expelled from their places, restoring them all to where they belong. Daat is then settled and he merits awakening mercy. This is because mercy depends primarily on daat, since “when someone lacks daat, it is forbidden to show him mercy” (and as has been explained a number of times elsewhere in the teachings of the Rebbe, of blessed memory ; see there).
נִמְצָא, עַל יְדֵי תּוֹרָה זוֹכִין לִתְשׁוּבָה וְנִשְׁלָם הַדַּעַת, וְאָז זוֹכִין לְעוֹרֵר רַחֲמִים אֶצְלוֹ יִתְבָּרַךְ. וְעִקַּר הָרַחֲמָנוּת הוּא, שֶׁאָנוּ מְעוֹרְרִים רַחֲמִים אֶצְלוֹ יִתְבָּרַךְ, שֶׁבְּאֵלּוּ הָרַחֲמִים יְעוֹרֵר בְּעַצְמוֹ אֶת הָרַחֲמִים הַגְּדוֹלִים שֶׁאֵין אָנוּ יְכוֹלִים לְהַגִּיעַ אֲלֵיהֶם, רַק הוּא בְּעַצְמוֹ יִתְבָּרַךְ צָרִיךְ לְהִתְפַּלֵּל עַל־זֶה כַּנַּ"ל. דְּהַיְנוּ שֶׁבְּרַחֲמָיו הַפְּשׁוּטִים שֶׁאָנוּ מְעוֹרְרִים, עַל־יְדֵי אֵלּוּ הָרַחֲמִים יְרַחֵם עָלֵינוּ וִיעוֹרֵר בָּהֶם הָרַחֲמִים הַגְּדוֹלִים שֶׁלּוֹ, שֶׁהֵם רַחֲמִים גְּדוֹלִים דְּעַתִּיקָא סְתִימָאָה, וּמִשָּׁם יִהְיֶה לָנוּ יְשׁוּעָה בְּוַדַּאי.
Thus it is that through Torah we merit repentance and daat is made whole. As a result, we merit awakening God’s mercy. And the essential mercy is our awakening God’s mercy so that with this mercy He Himself awakens the abundant mercy, which we are incapable of reaching. Rather, God Himself has to pray for this, as explained above. In other words, He should be merciful to us with His simple mercy that we have awakened. Through this, His abundant mercy—the abundant mercy of Atika St imaah—is awakened, and from there we will certainly have deliverance.
וְזֶהוּ: עָזִּי – אֵין עֹז אֶלָּא תּוֹרָה, שֶׁעַל יְדֵי זֶה זוֹכִין לִתְשׁוּבָה וּלְדַעַת, שֶׁעַל־יְדֵי־זֶה מְעוֹרְרִים רַחֲמִים אֶצְלוֹ יִתְבָּרַךְ, עַד שֶׁהוּא בְּעַצְמוֹ כִּבְיָכוֹל מִתְפַּלֵּל עָלֵינוּ כַּנַּ"ל.
6. This is the meaning of [the opening verse]: {“My might and the song of God; it has brought me deliverance.”} My might—“Might” [here] refers to nothing other than the Torah, through which we merit repentance and daat, which in turn awakens God’s mercy to the point where He Himself, as it were, prays for us.
וְזֶהוּ וְזִמְרָת י"ק. זִמְרָת י"ק דַּיְקָא, הַיְנוּ תְּפִלַּת ה'.
This is: the song of God—Specifically “the song of God”—i.e., the prayer of God.
אָז: וַיְהִי לִי לִישׁוּעָה וַדַּאי, כִּי עַל־יְדֵי זִמְרָת י"ק, שֶׁהוּא תְּפִלַּת ה', שֶׁמִּתְפַּלֵּל בְּרַחֲמָיו הַפְּשׁוּטִים לְעוֹרֵר רַחֲמָיו הַגְּדוֹלִים, אָז בְּוַדַּאי יְקַבֵּל יְשׁוּעָה שְׁלֵמָה כַּנַּ"ל. כִּי רַחֲמָיו הַגְּדוֹלִים אֵינָם נִפְסָקִים לְעוֹלָם, וּכְשֶׁהַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלֵינוּ בְּאֵלּוּ הָרַחֲמִים, בְּוַדַּאי אֵין שׁוּם עָווֹן וּפְגָם שֶׁיִּהְיֶה חוֹצֵץ בִּפְנֵי אֵלּוּ הָרַחֲמִים הַגְּדוֹלִים, וּבְוַדַּאי יִהְיֶה לָנוּ יְשׁוּעָה בִּשְׁלֵמוּת, אָמֵן וְאָמֵן:
Then, it has brought me deliverance—A certainty. For through “the song of God,” which is the prayer of God that He prays with His simple mercy to awaken His abundant mercy, one is certain to receive a complete deliverance, as explained above. This is because His abundant mercy never ceases. And when God is merciful to us with this mercy, there is surely no sin or blemish that could obstruct this abundant mercy. Thus our deliverance is certain to be complete. Amen! Amen!