and in similar matters that entail great effort where one must struggle with the evil inclination and its wiles which seek to cool the ardor of a man's soul, claiming that he ought not dissipate his money [in the case of charity or his health in matters requiring physical exertion].

It is very easy for a person to resist and subjugate his nature when he considers deeply that to conquer his nature in all the above and more, and in fact to do the very opposite, [i.e., to exert himself strenuously, both bodily and financially], is much lighter suffering than death (May G-d preserve us!).

Yet he would lovingly and willingly have accepted the pain of death (G-d preserve us!) so as not to be separated from G-d's unity and oneness even for a moment by an act of idolatry, G-d forbid.

[For, as mentioned earlier, every Jew would sacrifice his life rather than practice idolatry, since he knows that it represents separation from G-d].

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. [6]

Firstly, performing a mitzvah actively 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 the mitzvot, 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].

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 chapter 23, the mitzvot represent G-d's innermost Will, and when one performs them, this Will stands completely revealed].

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 chapters 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].

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].

   

Notes:

6. (Back to text) Based on a comment by the Rebbe Shlita.