The maamor released for 12-13 Tammuz 5751 was originally said on 12 Tammuz 5729, a day before the maamor that was released on Yud Alef Nissan, 5751 (three months earlier). Both maamorim speak about the “prayer of the rich man”. Here, the Rebbe stresses the the connection between Yisroel and Moshe Rabbeinu, and adds the distinction that Moshe’s connection with Yisroel is his inward dimension (pnimiyus), and everything else is secondary and external (chitzoniyus). “All of his levels, including that he was also wealthy in ruchniyus, they are secondary, the external [chitzoniyus] dimension, relative to the fact that he is the shepherd of Yisroel…” This, of course, is true also of the extension of Moshe in every generation — the Rebbeim — and now the Rebbe explains how this applies to the Geuloh of 12-13 Tammuz (and 19 Kislev):
Through the imprisonments that preceded the Geuloh of 19 Kislev and the Geuloh of 12 Tammuz came a great elevation, which is like the additional light that comes from the darkness. Seemingly, since as regards the Nessiim it’s not possible to say that even while they were imprisoned there was a state of darkness by them [as the [Rebbe Rayatz] said about the imprisonment of the Alter Rebbe, that it was with his agreement, from which it is understood that by them all the concealments of imprisonment were only in chitzoniyus], then how could there come about an “additional light from darkness”? We can say that since the main inyan of the Nessiim is that they are the shepherds of Yisroel, therefore, the concealments of the imprisonment as it was experienced by Yisroel is also found by the Nessiim.
This reveals to us how Moshiach can be holding by all the giluyim we can imagine and more, and yet he “bears our sufferings” and himself endures terrible suffering (as stated in Midrashim) — because of his identification with Yisroel who have not yet come out of Golus! This means that our effort to bring an end to Golus is a great rachmones on the Rebbe!
The maamor begins with the verse from parshas Chukas about the Pora Adumoh (red heifer), and the Rebbe explains that the burning of the Pora Adumoh is also a metaphor for burning down golus. What’s the connection? How do we “burn down” the golus?
The Rebbe explains that the mitzvah of Pora Adumoh is “the” mitzvah, which is not understood and therefore must be performed with the most complete level of kabolos ‘ol. But since Moshe Rabbeinu himself did understand the mitzvah, where does kabolos ‘ol come in for him, and how can he, through this mitzvah, draw it down to all of Israel? The Rebbe explains that this is the concept of bittul and kabolos ‘ol in seichel.
The inyan of seichel derives from the level of memaleh kol almin, which is the inyan of nature.
Emunah, belief in things that are above seichel, derives from the level of sovev, which is the inyan of miracles.
Generally speaking, seichel obscures emunah, nature obscures miracles. The way to overcome this is through the revelation of Atzmus, which is truly unlimited and has the power to unify opposites. The imprisonment and Geuloh of 12 Tammuz drew down the level of Atzmus, which in fact brought about a unification of opposites, to such an extent that those who hated and imprisoned the Rebbe Rayatz were forced to release him, even as they remained in power, a miracle enclothed in nature. How does this connect with burning down golus and the burning of the Pora Adumoh?
As regards the Pora Adumoh, we find that the closeness between Moshe and Yisroel goes in both directions: the mitzvah being a “chok“, the reason for it not being understood, is primarily by Yisroel and is drawn from Yisroel to Moshe (“take for you” in our posuk), so that also for Moshe it is a “chok” (even though he in fact knows the reason). But as regards fulfilling the mitzvah with bittul and kabolos ‘ol, this is something Yisroel receives from Moshe. The Rebbe adds that “We could say that via the fact that Moshe knew the reason for Pora Adumoh, and that the bittul of kabolos ‘ol is drawn into his comprehension (הסגה) this gives the power to every single Yid that emunah and kabolos ‘ol can exist also in his seichel.” In other words, this mitzvah is what enables us to unify the opposites of seichel and emunah, nature and miracles, as the Rebbe explains:
His kabolos ‘ol is in a way that not only does he fulfill Hashem’s command (even when he doesn’t understand), but also he doesn’t question it at all (אינו מהרהר כלל), because the inyan of kabolos ‘ol is settled in his mind. And we can connect this with the Midrash that that the Pora Adumoh hints at the exiles…because through this that kabolos ‘ol above intellect is settled in his seichel, this is a preparation for the Geuloh and the revelation of G-dliness that will occur… and through this that he doesn’t question…this is the burning of (the Pora Adumoh which hints at) the golus….
Meaning that when we utilize the power of this mitzvah — to have bittul and kabolos ‘ol settled in our intellect, to such an extent that our lack of understanding doesn’t bring us to question at all (and surely not to insist that we do understand things which are not fully understood) — we succeed in unifying seichel with emunah above seichel, unifiying nature and miracles (in our avoidas Hashem and in the world), thereby burning down the golus! In this way we have the power to bring the true and complete Geuloh, and to finally redeem the Rebbe himself from our sufferings, in a way of “additional light from the darkness”!