Mesirus nefesh as a supernatural power

בפסוק ונקדשתי בתוך בנ"י כו' בת"כ המוסר עצמו ע"מ לעשות לו נס אין עושין לו נס כו' וכ"ה ברש"י.

On the verse "And I shall be sanctified in the midst of Bnei Yisrael…" — in the Toras Kohanim: one who gives himself over [to martyrdom] on the condition that a miracle be performed for him, no miracle is performed for him; and so it is in Rashi.

The Sefas Emes cites the teaching on Kiddush Hashem: a person who offers his life for Hashem stipulating that he be miraculously saved will not have a miracle done for him.

ויש להבין הסיום אין עושין לו נס ומה בכך וכי עיקר מצות מס"נ בעבור הנס.

And one must understand the conclusion, "no miracle is performed for him" — and what of it? Is the essence of the mitzvah of mesirus nefesh (self-sacrifice) for the sake of the miracle?

The Sefas Emes raises a difficulty: why should it matter that no miracle is done? The whole purpose of mesirus nefesh is to sanctify Hashem's Name, not to be rescued — so why state the lack of a miracle as a consequence?

אבל יתכן לפרש כי באמת ע"פ הטבע א"א למסור הנפש רק בסייעתא דשמיא.

But it may be explained that in truth, according to nature, it is impossible to give over one's soul [in martyrdom] except with siyata diShmaya (Heavenly assistance).

The Sefas Emes resolves the difficulty: by natural means, a person simply cannot bring himself to surrender his very life. Such an act is itself only possible through Divine help — it is inherently supernatural.

וע"ז כתי' (אשר הוצאתי) [*המוציא] אתכם מא"מ.

And concerning this it is written, "[I am Hashem] who brought you out of the land of Mitzrayim."

The verse stressing that Hashem is the One "who brought you out of Mitzrayim" points to the supernatural power Hashem instilled in Bnei Yisrael at the Exodus, which underlies their capacity for mesirus nefesh.

אמרו בת"כ ע"מ כן להיות לכם לאלהים בעל כרחכם.

They said in the Toras Kohanim: "on this condition" — to be a God to you even against your will.

The Exodus came with a condition: Hashem took Bnei Yisrael out to be their God even "against their will" — implanting in them a bond so deep that it transcends their own natural inclination and choice.

פי' שביצ"מ ניתן לבנ"י כח לשבור כל הטבע בעבור קדושת שמו ית'.

The explanation: at Yetzias Mitzrayim, Bnei Yisrael were given the power to shatter all of nature for the sake of the sanctity of His Name, may He be blessed.

The Exodus endowed Bnei Yisrael with a supernatural strength — the ability to break through every limitation of their physical nature when it comes to sanctifying Hashem's Name.

להיות כמו נהייתי ונחליתי.

To be like "I was overcome and made ill" (Daniel 8:27).

This power expresses itself as a total self-abandonment, like Daniel's description of being utterly overwhelmed — the body and natural self completely broken before the holiness of Hashem.

לקבל אלקותו ית"ש בשבירת כל הגוף והטבע.

To receive His Godliness, may His Name be blessed, through the shattering of the entire body and [one's] nature.

True acceptance of Hashem's sovereignty in mesirus nefesh comes precisely through breaking the body and natural self — a complete bittul that allows the Divine to be received.

והוא בחי' נס שלא כדרך הטבע כמ"ש נתת ליראיך נס להתנוסס.

And this is the aspect of a "nes" (miracle/banner), not according to the way of nature, as it is written, "You gave those who fear You a banner (nes) to be raised up" (Tehillim 60:6).

This very capacity for self-sacrifice is itself a miracle — a "nes," which also means a raised banner. The verse teaches that Hashem gave His yere'im this supernatural "banner," the power to rise above nature.

שע"י הנסים שעשה לנו הקב"ה נשתנו נפשות בנ"י שלא כדרך הטבע.

For through the miracles that HaKadosh Baruch Hu performed for us, the souls of Bnei Yisrael were transformed, not according to the way of nature.

The miracles of the Exodus permanently changed the very souls of Bnei Yisrael, lifting their nature above the ordinary so that they carry within them a supernatural quality.

ולכן אם אין המכוון לש"ש א"א לו למסור נפשו.

Therefore, if the intention is not l'shem Shomayim (for the sake of Heaven), it is impossible for him to give over his soul.

Since the power of mesirus nefesh is wholly supernatural and rooted in sanctifying Hashem, it can only be accessed when one's intent is purely for Heaven's sake. Without that pure intent, the supernatural strength is simply unavailable.

רק כשמתכוון לש"ש עושין לו נס כנ"ל:

Only when one intends [purely] for the sake of Heaven is a miracle performed for him, as explained above.

This resolves the original difficulty: the "miracle" is not a reward but the very ability to sacrifice oneself. One who stipulates a miracle for his own benefit reveals that his intent is not purely l'shem Shomayim — and so he is denied the supernatural power that mesirus nefesh requires in the first place.

Summary: The teaching that one who offers himself for martyrdom in order to receive a miracle is denied one is not about reward. Mesirus nefesh is inherently supernatural — by nature a person cannot surrender his own life. At Yetzias Mitzrayim, Hashem implanted in Bnei Yisrael the power to shatter their physical nature to sanctify His Name, a "nes" beyond nature. This power is only accessible when the intent is purely l'shem Shomayim; one who conditions his sacrifice on a personal miracle shows his intent is impure, and so the very ability — the "miracle" — is withheld.