B"H

BASI
LGANI
5717

Beis Moshiach presents the maamer the

Rebbe MHM delivered on Yud Shvat 5717,
in accordance with the custom established
by the Rebbe to review each year a section
of the Rebbe Rayatzs hemshech Basi
LGani of 5710. This year we focus on
the seventh section of the profound and
foundational Chassidic discourse.

Translated by Boruch Merkur

2 BASI LGANI 5717

THE EPIC ACCOMPLISHMENT OF THE 7TH

GENERATION

1. I have returned to My garden, My sister, My

bride. On these words, the Midrash Rabba, in its
place, comments: To My garden (lgani) to My
bridal chamber (lignuni) [to the place where My
essence was revealed in the first days of Creation],
for the Ikar Shchina (the essence of the Divine
Presence) was manifest then in the lower realms, in
the physical world itself.
But with the sin of the Tree of Knowledge, as
well as subsequent sins, a fundamental change
took place: the Shchina departed from the earth
to the heavens, going as far as the seventh heaven
(as related in the Midrash). Afterwards, righteous
people arose in the world, tzaddikim, who drew
the Shchina down from the heavens to the earth
through their service of G-d. This process reached
its pinnacle with Moshe Rabbeinu, leader of the
seventh generation [from Avrohom Avinu], and
Afterwards, as our Sages teach, all sevenths are beloved.
Moshe Rabbeinus epic accomplishment is that he
righteous peo-
completed the entire process of drawing the Ikar
ple arose in the
Shchina back down to the psychical plane, bringing
world, tzaddi- it from the first firmament of the heavens to the
kim, who drew earth. Indeed, the ultimate purpose of Creation is
the Shchina that G-d should have a home in the physical world,
down from the which is described as My bridal chamber (gnuni),
heavens to the the primary manifestation of His presence manifest
earth. in the Mishkan and the Mikdash, G-ds sanctuary
BASI LGANI 5717 3

in this world. Thus, it is written, Make for Me a

Sanctuary and I shall dwell among them within
each and every Jew. The construction of this
Sanctuary is brought about through the avoda of
the righteous.
This concept is explained at length by the Rebbe
Rayatz, whose passing we mark on the 10th of
Shvat, in the maamer he gave out to be studied
on that day, in advance of his passing. The Rebbe
elaborates the saying in the Zohar, when evil is
shunned (iskafia, and when it is transformed, The avoda
sublimated, ishapcha), the glory of the Alm-ghty of offering
is manifest (istalek, a revelation of Divine light) in sacrifices is
all the worlds: This G-dly revelation is one that the service
is manifest in all worlds equally, utterly above and of G-d that
beyond the worlds, even higher than Ohr HaSovev
entails rising
Kol Almin (as the latter relative to the worlds can at
least be said to transcend them). Here we speak
upward [tran-
of the G-dly manifestation of the ikar Shchina, scending ones
which even surpasses the G-dliness present at the worldly, mortal
beginning of Creation. condition], elic-
It is the service of offering sacrifices, which took
iting a G-dly
place in the Mishkan and the Mikdash, that brought manifestation
about this essential G-dly manifestation. The avoda described as
of offering sacrifices is the service of G-d that a pleasant
entails rising upward [transcending ones worldly, fragrance, a
mortal condition], eliciting a G-dly manifestation nachas ruach,
described as a pleasant fragrance, a nachas ruach, to G-d, from
to G-d, from above downward.
above down-
The Rebbe Rayatz continues in the maamer: ward.
4 BASI LGANI 5717

Regarding the Mishkan (Make for Me a Mikdash,

a Sanctuary) it is said, You shall make the planks
of the Mishkan of atzei shittim, standing planks of
acacia wood. The word shittim here is derived
from shita, which means to stray, as it is
written, the nation went astray, straying from
the kings path, the way of the King of the world.
Diverging from the correct path is a result of being
possessed, as it were, by a ruach shtus, a spirit of
folly, as in the saying, A person would not commit
a sin were it not for being infected with a spirit of
folly. The spiritual mission man is charged with
The spiritual is to transform the unholy spirit of folly by mean
mission man is of shtus (shittim) dkdusha, embracing a holy
charged with expression of shtus. It is this avoda that draws the
ikar Shchina into the physical world.
is to transform
the unholy The Torah calls the standing wooden planks
spirit of folly krashim. The word keresh plank is composed
by mean of of the letters Kuf-Reish-Shin. It says in Zohar
shtus (shittim) that the letter Shin is a letter of truth, whereas
dkdusha, Kuf and Reish signify aspects of unholiness. The
maamer explains that corresponding to the letter
embracing a
Reish is the letter Daled, which is of the realm of
holy expression
holiness. Although at first glance, the significance
of shtus. It is and meaning of [the names of the letters] Daled and
this avoda that Reish is dalus and reishus, poor and impoverished,
draws the ikar both denoting poverty, they are actually polar
Shchina into opposites. In fact, when one exchanges the Daled
the physical for a Reish [in Shma, where we say G-d is one
world. Hashem echad (spelled Alef-Ches-Daled) and
BASI LGANI 5717 5

instead utter the word other acher (spelled Alef-

Ches-Reish)], it destroys worlds (VaYikra Rabba
19:2).

THE DYNAMIC OF RAV AND TALMID

The maamer points out the difference in shape
between the letters Daled and Reish: The letter
Reish differs from the Daled of the holy realm in
that the Reish lacks a Yud at its rear. The shape of a
Yud is essentially a dot, representing how this letter
made itself small (Zohar I 20a), acknowledging
its own insignificance, an expression of bittul.

Humility makes one into a vessel, a receptacle; it

Humility
is the means by which one can properly absorb. The makes one
dynamic between rav (master, teacher) and talmid into a vessel,
(disciple, student) illustrates the function of bittul. a receptacle;
It is specifically through the bittul of the talmid that it is the means
he becomes a vessel to receive the teachings of the by which one
rav. can properly
The same is true in general regarding holiness. absorb. The
Bittul, the point of the Yud, serves as a vessel to d y n a m i c
contain all supernal aspects, as explained at length b e t w e e n
in the maamer on the day of the Rebbe Rayatzs rav (master,
hilula and in its continuation in the subsequent
teacher) and
chapters (in the maamer HaYoshevet BGanim
5710).
talmid (dis-
ciple, student)
THE BITTUL OF MASHPIA illustrates the
2. The Rebbe Rayatz continues in the chapter in function of bit-
focus this year, Chapter 7, that although the Yud tul.
6 BASI LGANI 5717

(at the back of the Daled) is the smallest of all the

letters (an expression of its bittul, it made itself
small, as above), it is the head of all the letters.
Practically speaking, the shape of all written letters
begins with the letter Yud [the first dot that appears
on the page], and in terms of spirituality, Olam
HaBa (the World to Come) was created with the
letter Yud (Menachos 29b).
Earlier in the Rebbe Rayatzs maamer the
significance of the letter Yud is discussed in terms
of it representing the bittul of the recipient and the
The Rebbe talmid it made itself small. Bittul is required
elucidates an to form a vessel fit to contain all the hashpaos
even loftier and hamshachos from Above, all Divine influence.
aspect of the But in Chapter 7, the Rebbe further elucidates an
even loftier aspect of the Yud: the bittul of the
Yud: the bittul
mashpia. That is, the letter Yud also alludes to the
of the mashpia. manner by which influence is drawn from the rav
That is, the to the recipient (the mekabel, his student), who is
letter Yud also hierarchically lower.
alludes to the
manner by All influence is drawn down through the Hebrew
letters, called osiyos. The meaning of the word
which influence
osiyos itself is expressed in the phrase asa boker
is drawn from morning arrived, from a verse that alludes to the
the rav to the general concept of drawing down influence to the
recipient (the world. This process initiates in the point of the Yud
mekabel, his (head of all the letters).
student), who The Rebbe goes on to apply this concept to the
is hierarchically topic at hand, the notion that Olam HaBa was
lower. created with the letter Yud.
BASI LGANI 5717 7

THE TZIMTZUM MAKES IT VIABLE

To explain: The general concept of the Yud

it made itself small, signifies total bittul. Bittul
as it applies to the mashpia constitutes tzimtzum,
a withdrawal or transcendence to the point of
utter departure. As a result of tzimtzum, influence
is drawn down, hamshacha and hashpaa, as
elucidated by the Baal Shem Tov on the verse, And
Elokim said, There shall be light: (At first glance
it is curious that G-ds name Elokim is employed
here in association with light. Elokim denotes
restriction and concealment, whereas light denotes
revelation, hamshacha and hashpaa.) The Baal
Shem Tov teaches this verse as follows. G-d, may
He be blessed, said He spoke with the power of On account
His name Elokim, which is severity and the focusing of this power
or restriction of light (tzimtzum). On account of the power
this power the power of Elokim, of tzimtzum
of Elokim, of
There shall be light that can be sustained, for
the tzimtzum allows the world to handle the G-dly
tzimtzum
light and accommodate it. There shall be
On this teaching, the Mezritcher Maggid offers
light that can
further insight, to the latter part of the verse, which be sustained,
states, vayehi ohr and there was light: Our for the tzim-
Sages say that in every instance the Torah says And tzum allows
there was (vayehi) it expresses tzaar, pain and the world to
discomfort, suffering. Thus, and there was light handle the
means that G-dly light emerged from the tzimtzum, G-dly light and
which appears as suffering to the world, etc. But in
accommodate
fact, from the tzimtzum true light was created, as
it.
8 BASI LGANI 5717

well as the sustained existence of the world.

The same is true in the Torahs saying, vayehi

erev vayehi boker and there was evening and
there was morning, etc., for from the evening,
which is tzimtzum, the morning emerged and
came into being. That is, the light of Creation
was not the G-dly light that existed prior to then,
when the Ohr Ein Sof, the Infinite Light of G-d,
filled the void, leaving no room at all for [the
illusion of independent] existence. Rather, the light
of Creation shone by means of the tzimtzum. The
light of Creation was therefore the embodiment
of vayehi ohr and there was light vayehi
meaning pain for it is the pain of tzimtzum that
The light of gives rise to the existence of worldly light.
Creation was Elsewhere the Maggid adds that this process is
therefore the analogous to a father (who) constricts his intellect
embodiment and speaks in a manner that is age appropriate for
of vayehi his young child. Also, in order to bring the child
joy, etc., the father entertains all aspects of youthful
ohr and there
engagement. The meaning of this analogy is that
was light the Alm-ghty employs tzimtzum, constricting
vayehi Himself, for the sake of the Jewish people, as our
m e a n i n g Sages say, Breishis in the beginning of Creation
pain for it is (G-d created Elokim, meaning the tzimtzum)
the pain of for the sake of the Jewish people, who are called
tzimtzum that reishis. Indeed, the Jewish people are the children
gives rise to of the Alm-ghty, as it is written, You are the
children of G-d, your L-rd, and for their sake, the
the existence of
Alm-ghty constricted Himself.
worldly light.
BASI LGANI 5717 9

The Mezritcher Maggid concludes that The

tzimtzum is called wisdom, for wisdom is the ayin
(literally, nothingness or void), as in the verse,
wisdom is spawn of ayin. The latter teaching
describes how the point of the Yud applies to the
mashpia (the counterpart of the point of the Yud of
the mekabel, the bittul of made itself small. The
bittul of the mekabel allows it to become a vessel
fit to receive all aspects from the rav and mashpia).
That is, in order for there to be sustained light,
meaning the possibility for existence, for Creation,
and that this existence should be able to receive
light, it is only by means of vayehi a term that
connotes pain, by means of tzimtzum, which is
called wisdom, the point of the Yud.

PLEASURE VS. JOY

3. To explain this concept as well as to illuminate
the saying that specifically Olam HaBa was created
with the letter Yud, it is known that in general,
Olam HaBa entails receiving reward for Torah
study and avoda done throughout the six millennia
of the physical world, Olam HaZeh. Oman HaBa The bittul of
comes after that time; it is established through the the mekabel
Torah and avoda of the Jewish people. The soul
allows it to
descends from a great height to a deep pit to
receive the reward of Olam HaBa. It comes into
become a vessel
the world even though prior to its decent the soul fit to receive all
soared at a tremendously lofty height, experiencing aspects from
only G-dliness, as in the verse, As G-d lives, before the rav and
whom I stand... On the latter verse, our Sages mashpia.
10 BASI LGANI 5717

comment stand means nothing other than

prayer.
The descent to a deep pit is an extreme
decline, but it is for the sake of a subsequent ascent;
by means of this descent the soul rises higher than
it was before it descended. In general, this ascent
is described in the verse, One thing I have asked
of G-dto behold the splendor of G-d (noam
Havaya). Noam Havaya refers to the splendor
that is drawn from G-ds name Havaya (as discussed
in Zohar), the main letter of which is Yud (the first
letter of the Tetragrammaton). This splendor
is synonymous with the concept of Olam HaBa
was created with the letter Yud, and the entire
descent [into Olam HaZeh, the material world]
is worthwhile in order to behold the splendor of
G-d [the reward of Olam HaBa].
The descent to
a deep pit Now, when we speak of splendor (noam)
is an extreme it means pleasure, as in, Vayehi noam may
decline, but it the splendor (pleasure) of G-d our L-rd be upon
is for the sake us, etc. (Thillim 90:17). The concept of G-dly
pleasure and delight will be understood in light of
of a subse-
the mortal experience of pleasure.
quent ascent;
by means of Mans capacity for pleasure is distinct and
this descent higher than the other faculties of his soul, even
the soul rises higher than the dynamic and expressive experience
higher than it of joy, of simcha, which breaks through barriers
and nullifies all limits and boundaries. The effect of
was before it
joy is that the soul and all its faculties are in a state
descended.
BASI LGANI 5717 11

of expansiveness and heightened expression, drawn

into and impacting even the limbs of the body,
reaching even the legs, as in the joyous expression
of dancing. All this, however, is not the expression
of the inner aspect of the souls faculties. It is, rather,
that the souls faculties as they are find expansive,
rich expression to the point of being drawn and
revealed even outwardly, with the dancing of the
feet. Pleasure, on the other hand although it too
results in expansiveness and expressiveness, as it
is written, Good news broadens bones (Mishlei
15:30; see Gittin 56b) is not characteristically
expressed outwardly.

This distinction is clearly seen in the fact that The effect of

when a person revels in something pleasurable, joy is that the
his body is not animated; it does not cause him soul and all its
to dance or the like. On the contrary, in terms of faculties are
motion he is in a state of rest. To that extent, the
in a state of
effect of expansiveness (broadens bones) is not in
a manner whereby the faculties as they are expand
expansiveness
further and become more expressive, but as they and heightened
are drawn from the inner aspect and essence of the expression,
souls faculties, and this manifestation (from the drawn into and
inner and essential aspect of the souls faculties) is impacting even
revealed and finds expression in them as they are. the limbs of the
Thus, pleasure reveals the inner aspect and essence body, reaching
causing it to find expression.
even the legs,
The parallel to Supernal pleasure: Noam as in the joyous
Havaya the splendor of G-d is the pleasure
expression of
that is drawn from the Divine name Havaya, Yud-
dancing.
12 BASI LGANI 5717

Kei-Vav-Kei, whose foundation is the letter Yud

Olam HaBa was created with the letter Yud; It
is the revelation of the inner aspect and essence of
the Divine. However, in order for it to be possible
to reveal the noam Havaya, the revelation of the
inner aspect and essence of the Divine, there must
first be the concept of tzimtzum, alluded to in the
letter Yud of Yud-Kei-Vav-Kei. This tzimtzum, in
turn, allows there to be the revelation of the inner
essence, which is the concept of the noam Havaya
revealed in Olam HaBa Olam HaBa was created
with the letter Yud.

ESTIMATING THE MIND OF THE TALMID

4. To elaborate: In the beginning, Ohr Ein Sof,

the Infinite Light of G-d, filled the void, totally
The tzimtzum
precluding the possibility of existence. Contained
allows there within this G-dly infinite light was Ohr HaMugbal,
to be the rev- G-dly light that is finite, limited. It was from Ohr
elation of the HaMugbal that existence was later created. But
inner essence, since this finite aspect of G-dliness was included
which is the within Ohr Ein Sof, the Infinite Light of G-d, it
concept of the was not identifiable at all as a separate, distinct
noam Ha- existence. In order to utilize this Divine power of
Creation, to permit the possibility of existence, it
vaya revealed
was therefore necessary for there to be a tzimtzum
in Olam HaBa (the diminishment or concealment of G-dliness)
Olam HaBa and a siluk (the complete withdrawal of the infinite
was created aspect of G-dly light) [as will be explained].
with the letter
Yud. There is a well-known analogy of rav and
BASI LGANI 5717 13

talmid to illustrate the function of this Supernal

concealment: The intellect of the rav certainly
contains the intellectual capacity of the talmid he
teaches, as the ravs intellect is far superior. The
talmids intellect is thus described as being subsumed
by and nullified to the mind of the rav. In fact,
this very limited intellectual component is totally
indiscernible and undifferentiated in the mind of
the rav. In order for the rav to summon thought
that is fathomable to the talmid, the recipient of the
teaching, it is first necessary for the rav to totally
eradicate all prior thinking (siluk ohr sichlo lgamri).
Only after this state of siluk is achieved can thought
that is appropriate to the intellectual capacity of
the talmid be summoned to the mind of the rav,
but this thought is still only comprehensible to the
rav [and remains beyond the grasp of the talmid].
Prior to deriving from this point of intellect thought
that can actually be understood by the talmid, the In order for the
rav must first consider the capacity of the talmids rav to summon
intellect. After this process, the rav can derive from thought that is
this point of thought ideas that are appropriate to
fathomable to
the talmid, a teaching that can be articulated and
communicated to the talmid.
the talmid, the
recipient of the
This analogy applies to the entire process teaching, it is
of Creation and all of Seider Hishtalshlus (the first necessary
hierarchy of worlds as they devolve from the for the rav to
Divine source and establish Creation). Creation is totally eradi-
primarily associated with the Divine name Havaya,
cate all prior
which means haya, hoveh, vyihiyeh (was, is, and
thinking.
14 BASI LGANI 5717

shall be; the general concept of being, existence,

Creation). Creation adheres to the order of the four
letters of the Tetragrammaton, from the tzimtzum
that is alluded to by the letter Yud, all the way
to the mekabel, the recipient, symbolized by the
final letter Hei. Creation begins with the tzimtzum
and siluk. This concealment and withdrawal of
G-dliness allows the superficial, finite aspect of
Divine light, namely Ohr HaMugbal, to become
recognizable, identifiable, providing the possibility
for existence.

TZIMTZUM: AFFECTS G-DS LIGHT, NOT HIS

ESSENCE
The conceal-
ment and At first, when the Ohr Ein Sof, G-ds Infinite
withdrawal light, filled the vacuous space, the void, this
of G-dliness limited light was not recognizable. Although it
allows the is only an expression of G-dliness the Ohr Ein
Sof, the Infinite Light of G-d, but not His essence
superficial,
this G-dly light, existing as it is, not subject to
finite aspect of
tzimtzumim, is comparable to the essence (lfi erech
Divine light, haezem), meaning it is truly infinite.
namely Ohr
But since the Ohr Ein Sof is ultimate perfection
HaMugbal,
in every respect, therefore, kshem shyesh lo koach
to become bvli gvul kach yesh lo koach bigvul (just as it
recognizable, possesses the power of infinity so it possesses the
identifiable, power of finitude, of limitation). Nevertheless,
providing the koach hagvul is not recognizable in Ohr Ein Sof,
possibility for in the face of the overt manifestation of koach
existence. habli gvul, in the presence of the infinite, boundless
BASI LGANI 5717 15

light that exists there. Thus it was necessary for

there to be the Tzimtzum HaRishon, the original
withdrawal of G-dly revelation that is called siluk,
causing the superficial aspect of Divine light to
be separate and recognizable, identifiable. This
superficial light was also subject to a tzimtzum,
allowing for the existence of worlds to arise from it.

The tzimtzum thus serves two major functions:

1) Ohr HaGvul is separated from Ohr HaBli Gvul
and becomes recognizable unto itself. And 2) Ohr
HaGvul itself (after it is recognizable as such) is
diminished so there should not be such a plentitude
of light as before the tzimtzum, when even Ohr
HaGvul was relative or comparable to the essence
and radiated an abundance of Divine light.
All of the above only applies to the Ohr Ein Sof. The Divine
Since it is just light and not the essence, it is subject will also entails
to these two effects: 1) the separation of the inner pleasure, as our
aspect of Divine light (Ohr HaBli Gvul) from the Sages say on
superficial aspect (Ohr HaGvul); 2) the tzimtzum
the verse, His
or diminishment of light, which affects only the
light and not the source of light itself.
thighs are pil-
lars of marble
EXTREME SUPERNAL PLEASURE His thighs
Similarly with regard to the creation of the shokav refers
worlds: The Divine will to create worlds was first to the world,
manifest in the Ohr Ein Sof that shone prior to the for the Alm-
Tzimtzum. The Divine will also entails pleasure, as ghty longed
our Sages say on the verse, His thighs are pillars
(nishtokek) to
of marble His thighs shokav refers to the
create them.
16 BASI LGANI 5717

world, for the Alm-ghty longed (nishtokek) to

create them, this longing and desire represents
G-ds pleasure in Creation.

Prior to the Tzimtzum, the Divine pleasure

is extremely great and intense. It is impossible
to create existence in the midst of such intense
G-dliness. Thus it is necessary for there to be the
concept of tzimtzum, the siluk or withdrawal of
G-ds great light. The result of this withdrawal is
that the light (within which is the Divine will and
pleasure in Creation) is constrained and focused, so
that just a point emerges from the essence of G-ds
will and pleasure in creating the worlds. This point
lacks the vastness and intensity that was prior to
the Tzimtzum.

This point is called nekudas haroshem, which

is the Yud of the Divine name Havaya, no more than
Prior to the a point. From this point of G-dliness the revelation
Tzimtzum, the of the Kav emerges, which is alluded to in the letter
Divine pleasure Vav of Havaya, signifying drawing G-dliness down
to the lower worlds. But prior to descending into
is extremely
the lower worlds, there must first be the initial Hei
great and
of G-ds name Havaya, which is the estimation of
intense. It is the depth of the faculties of the mekabel, as it exists
impossible to within the mashpia himself (for which reason it is
create existence sometimes referred to as Shetach dAK). Then
in the midst of there is the final Hei, which signifies the place of
such intense the mekabel, the world of Atzilus. This final stage
G-dliness. is comprised of Divine lights within keilim, vessels
BASI LGANI 5717 17

to contain the light.

All of the above describes the process of Creation

within Seider Hishtalshlus, where the Divine will
and pleasure in the worlds is at the level of Yud,
just a point, nekudas haroshem. Subsequent to
this process, the first function of the letter Yud,
the concept of Olam HaBa was created with the
letter Yud, is manifest that as a result of the
avoda of the Jewish people in fulfilling Torah and
Mitzvos (which is the ultimate purpose of the entire
Creation Breishis for the sake of the Jewish
people, who are called reishis, and for the sake
of the Torah, which is called reishis), the Yud
then serves to create Olam HaBa (the reward for
the Torah and avoda of the Jewish people). That is,
the essence of the Divine will for and pleasure in the
worlds, which is the concept of noam Havaya,
does not remain just as a nekuda, a point; it is meant The great
to be drawn into and revealed with expansiveness descent of
and with very broad and rich expression. G-dliness is
The great descent of G-dliness is in order to in order to
establish Olam HaBa, where there can be the establish Olam
extremely powerful revelation of noam Havaya, HaBa, where
Divine pleasure, which is even higher than the level there can be the
of the soul prior to its descent. Indeed, taanug, extremely pow-
pleasure, is the revelation of the inner aspect and erful revelation
essence as it finds great expansiveness and open
of noam Ha-
expression (as above regarding the soul of man and
vaya, Divine
similarly with regard to Creation).
pleasure.
18 BASI LGANI 5717

The latter is symbolized by the letter Yud as it

exists in the mashpia, the Supernal expression of
it made itself small, as it were. It is a process
of tzimtzum and siluk, until it finds expression in
nekudas haroshem. Nekudas haroshem contains
everything that is intended to be given to the mekabel
below in an extremely expansive and expressive
fashion in Olam HaBa, noam Havaya.

YESOD UNITES THE HEAVENS AND THE

EARTH

5. The Rebbe Rayatz continues in the maamer

that the concept of Olam HaBa was created with
the letter Yud is drawn down and revealed by the
Yud of Sfiras HaYesod (whose shape is like that
of a Yud (see Zohar I 56a, Zohar III 74b end, and
Nekudas
elsewhere)). Regarding Sfiras HaYesod it is said,
haroshem ki kol bashamayim uvaaretz for all in the
contains ev- heavens and the earth (Divrei HaYamim 29:11).
erything that The latter verse is translated in Aramaic as dachid
is intended to dshmaya vara that unifies the heavens with the
be given to earth. This verse refers to Sfiras HaYesod (Zohar
the mekabel I 31a, end), from which Malchus receives. What is
below in meant by, that unifies the heavens with the earth?
Shamayim-heavens means eish umayim fire
an extremely
and water (as stated in Midrash BReishis Rabba
expansive and 4:7), alluding to the aspects of Chesed-Kindness
expressive fash- and Gvura-Severity (or the Supernal Middos-
ion in Olam Attributes, in general); and earth is the aspect
HaBa, noam of Malchus-Kingship. The verse thus hints at the
Havaya. esoteric principle that Sfiras HaYesod unifies
BASI LGANI 5717 19

Chesed and Gvura with Malchus.

The latter is understood in light of what was

discussed above (in Section 2): The previous
Section of the Rebbe Rayatzs maamer explains the
concept of the Yuds bittul, how the Yud made
itself small, as it applies to the mekabel-recipient
(namely, that this process of diminishment causes
it to be a vessel fit to receive), whereas this section
focuses on the concept of the Yud as it applies to
the it made itself small of the mashpia-giver. The
bittul of mashpia, its tzimtzum, prepares everything
In order for
that is to be given to the lower worlds. this bestowal
In order for this bestowal to actually take place,
to actually take
even after the vessel (the mekabel, the recipient) place, even
and the hashpaa (coming from the mashpia, the after the vessel
giver) have both been prepared, there must be a (the mekabel,
bond between (dachid that unifies) mashpia the recipient)
and mekabel, joining the two as one. This bond and the hash-
is established by Sfiras HaYesod, which serves paa (coming
two main functions: One, that Sfiras HaMalchus
from the mash-
receives from it (which indicates the preparedness
of the receiving vessel and the readiness of the light
pia, the giver)
of the mashpia); and two, Yesod establishes the have both
bond of mashpia and mekabel that unifies the been prepared,
heavens with the earth. there must be a
The latter will be understood in light of the Alter
bond between-
Rebbes interpretation of the verse, Ben poras mashpia and
Yosef; ben poras alei ayin (A charming son is Yosef, mekabel, join-
a son charming to the eye). Why are the words ing the two as
ben poras (a charming son) repeated? Also what one.
20 BASI LGANI 5717

is the significance of alei ayin (to the eye)?

YOSEF: TZADDIK YESOD OLAM

Yosef, the Alter Rebbe explains, is Tzaddik
yesod olam (the righteous person, the foundation
of the world), who is the embodiment of Sfiras
HaYesod. Regarding Sfiras HaYesod it is said,
Yesod siyuma dgufa (yesod is the end of the
body) (Tikkunei Zohar, Preface Pasach Eliyahu,
17a). It is also said that the body and the bris are
considered as one (Zohar III 223b, 236a, 279a,
283a, among other places). At first glance, these are
two conflicting statements. It starts by saying that
yesod is only the end part of the body, then it
adds that the body and the bris are considered as
one [equating the place of the bris mila with the
entirety of the body].
At first glance, The Alter Rebbe reconciles the two statements
these are two by explaining that the spiritual impact of Sfiras
conflicting HaYesod reaches extremely high, reaching even the
statements. It ultimate height. Indeed, the transcendent aspect
starts by say- of Yesod is observable even in mortal man, as our
ing that yesod Sages say, ein kishui ela ldaas (Yevamos 53b),
is only the indicating that the bond and connection of this
part of the body to the brain is stronger than all
end part of the
the other organs or limbs of the body. The other
body, then it parts of the body are unaffected by thoughts of
adds that the desire not the hand [for example] nor the foot.
body and the From this anatomical fact it is clear that yesod
bris are consid- reaches very lofty heights. The same is true with
ered as one ... regard to drawing down from above, analogous
BASI LGANI 5717 21

to the seminal point that is drawn down from the

choice substance of the brain and descends lower
and lower until the end part of the body.

These two points (the ascent and the drawing

downward associated with Sfiras HaYesod) exist
also in the avoda of tzaddik yesod olam. To
be sure, there are various levels in the avoda of
tzaddikim. There are tzaddikim whose dveikus
brings them to a state of consciousness that is totally
devoid of material concern, attaining genuine self-
sacrifice with every fiber of their being. Then there
are tzaddikim who dont have the same true self- Although the
sufficing as the former group, yet they are still much
self-sacrifice of
higher in another respect.
Rabbi Chanina
Take for example Rabbi Yochanan ben Zakai ben Dosa
and Rabbi Chanina ben Dosa, where [the bittul
is truer, the
of] Rabbi Chanina ben Dosa is described as like
source of his
a servant before a king and Rabbi Yochanan ben
Zakai like a minister before the king. Although the
soul, which is
self-sacrifice of Rabbi Chanina ben Dosa is truer, from Chesed,
the source of his soul, which is from Chesed, and and his abil-
his ability to fathom G-dliness is not on par with ity to fathom
that of Rabbi Yochanan ben Zakai, whose soul G-dliness is not
stems from Chochma. on par with
However, when the self-sacrifice of (the that of Rabbi
tzaddikim at) the level of Chochma is more genuine Yochanan ben
than the self-sacrifice of (the tzaddikim at) the Zakai, whose
level of Chesed then this tzaddiks greatness is soul stems from
incomparable. The impact the latter has On High Chochma.
22 BASI LGANI 5717

is superior in two respects: it reaches a greater

spiritual height and draws down more light.
This level is descriptive of Yosef HaTzaddik,
tzaddik yesod olam, who was superior in both
respects. The source of Yosefs soul is extremely
lofty and his self-sacrifice in the world was at the
ultimate height. Thus he reached the loftiest of
spiritual levels and from there he drew down with
additional, brilliant illumination.

In this sense, the seeming redundancy in the

verse, ben poras Yosef, ben poras alei ayin,
alludes to the two approaches to bonding discussed
earlier (from above downward and from below up).
The meaning of poras is related to pirya urivya
producing offspring, a connection, hiskashrus,
from above downward (hamshacha), to sire the
Yosef HaTzad- offspring of souls and angels. The reason why Yosef
dik, tzaddik is ben poras, prolific, is because he is ben poras
yesod olam, alei ayin, he has a great depth of connecting from
below to the greatest heights, which is the meaning
was superior in
of alei ayin, greater than the Ayin Rabasi, the
both respects. large letter Ayin (as the Alter Rebbe explains there
The source of at length).
Yosefs soul
is extremely ALL COMES THROUGH THE TZADDIK
lofty and his Thus, the Mezritcher Maggid teaches in Ohr
self-sacrifice in Torah (siman 95, 97): Yesod has the power to rise
the world was up to the level of Daas and to draw down from
at the ultimate there, from the Supernal Mind Yesod is the
height. power that joins everything, as it is said, For all
BASI LGANI 5717 23

in the heavens and the earth for it unifies the

heavens with the earth all is joined through him,
for he is the tzaddik tzaddik yesod olam. And
in so doing he brings the Divine influence into the
world of Asiya It only enters the world through
a tzaddik in the world of Asiya, etc.

The latter can be connected with the teaching

of the Maggid discussed above (in Section 2), the
analogy of a father who focuses and constricts his
thinking for the sake of his little child. The analogy
teaches that the Tzimtzum [the Creation of the
world] is for the sake of the Jewish people, in order
for them to be tzaddikim. This concept is connected
with tzaddik yesod olam, discussed above, for
all Supernal beneficence is bestowed through the
tzaddik.
after bittul
has been es-
With this idea the Rebbe Rayatz concludes his tablished on
explanation of the third aspect of the Yud, which
the part of the
symbolizes Sfiras HaYesod, siyuma dgufa, dachid
mekabel, as
Shmaya vara, which unites mashpia and mekabel.
That is, after bittul has been established on the part
well as the bit-
of the mekabel (the first quality of the Yud), as well tul on the part
as the bittul on the part of the mashpia (the second of the mashpia,
quality of the Yud), there is a third quality the Yud there is a third
possesses. Namely, it unites mashpia and mekabel. quality the
That is, all the letters-osiyos, all hamshachos Yud possesses.
from Above, are drawn down and channeled in a Namely, it
manner that is absorbed and contained below in unites mashpia
the mekabel. and mekabel.
24 BASI LGANI 5717

IMPOVERISHED OF THE ABILITY TO BOND

6. The maamer continues that all of the above

pertains to the letter Daled, which is from the realm
of holiness. Its counterpart, however, associated
with the unholy realm, is the letter Reish. The
unholy quality of the letter Reish is alluded to in
the verse, Vlarash ein kol (literally, the poor have
nothing) (Shmuel II 12:3), meaning that they [the
poor, the forces of evil] do not possess the aspect
of kol, the power of Sfiras HaYesod to engender
bonding ki kol bashamayim vaaretz (for all
in the heavens and the earth), dachid shmaya
vara (that unifies the heavens with the earth).
Thus, unholiness literally has nothing.

The opposite is said of Yaakov (who embodies

the general concept of holiness): yesh li kol (I have
kol, everything; i.e., holiness possesses the aspect of
Yesod).
The unholy The Rebbe adds that Daled is also related to the
forces, how- word dibbur-speech. The letter Daled, which
ever, especially stems from the realm of holiness, therefore signifies
when they the revelation of Divine speech. Divine speech gives
prevail over ho- rise to all existence and sustains the entire universe
liness, counter (with the word of G-d the heavens were made,
Divine speech, etc.). The unholy forces, however, especially
when they prevail over holiness, counter Divine
causing it to be
speech, causing it to be concealed and hidden,
concealed and indeed silenced, as it is written neelamti dumiya
hidden, indeed hechesheisi I made myself mute in silence
silenced. (Thillim 39:3).
BASI LGANI 5717 25

RECOGNIZING G-D IN THE FUTURE ERA

To further elaborate on the connection between

the concealment of Divine speech and the concept
of larash ein kol, consider the opposite effect,
the full expression of Divine speech in the Future
Era, when the Tzimtzum will be corrected:
Regarding the Future Era it is said, and the
glory of G-d will be revealed and all flesh will
together see that the mouth of [specifically the
Divine name] Havaya has spoken (pi Havaya
dibber) (Yeshayahu 40:5). Now, the world was
created with G-ds speech, through Ten Divine
Utterances, articulated by the Divine name Elokim
(Vayomer Elokim BReishis 1:3). What then is The world was
the meaning of all flesh will together see that the created with
mouth of Havana has spoken? G-ds speech,
The answer emerges from the Mitteler Rebbes
through Ten
interpretation of the verse, Praise G-d from the Divine Ut-
heavens, praise Him from the exalted heights terances,
praise G-d from the earth ... the beast and articulated
all animals, etc. All individual creations in the by the Divine
heavens and the earth, all the way down to the name Elokim.
lowest depths, praise the Divine name Havaya. What then is
At first glance, it is difficult to understand how
the meaning of
beings that were created through G-ds name
Elokim praise Havaya? It makes sense that beings
all flesh will
created by the Ten Utterances of Elokim chant together see
Kadosh, kadosh, kadosh Havaya (Holy, holy, holy that the mouth
is Havaya), because it is possible to come to the of Havana has
recognition of the holiness of Havaya that G-d spoken?
26 BASI LGANI 5717

is holy and separate, distinct even through the

name Elokim. But the fact is that the verse specifies
that all creations [not only recognize but] praise
Havaya (even the Gentile nations praise Havaya, as
it is written, praise Havaya all nations). How is
it possible that creations that stem from the Divine
name Elokim praise Havaya?

To answer, the Mitteler Rebbe offers a lengthy

interpretation of the verse, You shall know
today and place upon your hearts that Havaya is
Elokim: The Zohar speaks of the fundamental,
universal principle that Havaya and Elokim are
one. Therefore, the creation of beings with the
Divine name Elokim is also in a manner whereby
Havaya and Elokim are one. It is just that Elokim is
analogous to a shield or sheath to Havaya, as it is
The fact is that written, For a sun and shield is Havaya Elokim.
But since this shield and sheath is of the realm
the verse speci-
of holiness, also through it all created beings can
fies that all come to praise Havaya, including praise Havaya
creations not all nations.
only recognize All the above, however, applies just to the
but praise Ha- present era that in our time, only through the Ten
vaya. How is Utterance of Elokim can Havaya be reached. That
it possible that is, the sun of Havaya is only attainable as it is
creations that within the shield and sheath of the name Elokim.
stem from the But in the Future Era there will be the innovation
Divine name of the glory of Havaya will be revealed and all
flesh will together see that the mouth of Havaya has
Elokim praise
spoken, for the Alm-ghty will bring the sun out
Havaya?
BASI LGANI 5717 27

of its sheath. The sun of Havaya will emerge from

the shield and sheath of Elokim. Then the revelation
of the name Havaya will be seen as it is unto itself.
Seen and perceived, that is, not only by souls and
angels, but all flesh, including beasts and animals
of the physical world; all shall recognize that the
the mouth of Havaya has spoken.

This broad revelation is reminiscent of what is

written (in the Biblical story where oxen where used
to transport the Holy Ark), Vayisharna (literally,
the cows went straight; Shmuel I 6:12). Our Sages The revelation
interpret (in Tractate Avoda Zara 24b; see also of the name
Zohar II 137b, end, ff.) the word vayisharna to Havaya will
mean that the cows sang a song, shira, and they
be seen as it is
ask, What song did they sing? Sing to Havaya
unto itself. Seen
a new song, shir chadash (Thillim 98:1). Here
and perceived,
the Talmud alludes to the song of the Future Era,
that is, not
as stated in Midrash (Tanchuma BShalach 10):
The song of the Future Era, when there will be a
only by souls
redemption that will never be followed by another and angels, but
exile, is referred to in the masculine form [i.e., all flesh, in-
shir as opposed to shira], sing to Havaya a cluding beasts
new song, shir chadash. and animals
of the physical
And the revelation of the Future Era will be in
world; all shall
a manner of all flesh willsee, even animals and
beasts, that the mouth of Havaya has spoken,
recognize that
for G-ds speech will be revealed in the most overt the the mouth
fashion. of Havaya has
spoken.
28 BASI LGANI 5717

THE SILENCE OF A LAMB

In the present time of exile, however, it is the

exact opposite: G-ds speech is now in the ultimate
state of concealment, as it is written, Neelamti
dumiya hechesheisi (I made myself mute in silence).
Neelamti means mute, the opposite of speech.
The Tzemach Tzedek explains that this condition
prevails in the time of exile, as it is written, As
the silence of a lamb before it is shorn (Yeshayahu
53:7), the opposite of speech. And he elaborates:
As the silence of a lamb before it is shorn it
is specifically then, when the lamb is to be shorn,
that it is silent. Lamb here refers to the Jewish
people, Knesses Yisroel, corresponding to Sfiras
HaMalchus. In the time of exile, when the lamb
(Malchus) is shorn shearing saaros (hair or
wool) it is silenced. That is, the Ten Utterances
of Creation are silent and mute, as it were, and
the drawing down of G-dly vitality into the world
comes about through garments and saaros,
which conceal Divine speech.
As the silence The above resonates with what the Rebbe
of a lamb Rayatz explains later in this section of the maamer
before it is (the seventh section) that the light and vitality that
shorn it is enlivens Sitra Achara, the unholy forces, is a mere
specifically haara dhaara, the reflection of a ray. This light is
then, when the the external aspect of a superficial G-dly revelation
lamb is to be and it is manifest in a most unobtrusive way. Hair
is symbolic of this process, for the vitality of hair
shorn, that it is
is not apparent. When hair/wool is cut/shorn, no
silent.
BASI LGANI 5717 29

pain is felt, because the vitality within hair is highly

constricted. The vitality of hair, which must pass
through the barrier and tzimtzum of the skull,
contains only the most superficial aspect of bodily
vitality. For this reason it is called neelama-
silence, the opposite of speech.

The Tzemach Tzedek explains that this is also

the meaning of the verse, Neelamti dumiya
hechesheisi (I made myself mute in silence):
Reishis Chochma points out that the first initial of
each word of neelamti dumiya hechesheisi spells
nida. (Nida alludes to the general time of exile
when Yerushalayim sinned grievously, she became
The vitality
a wanderer (lnida haysa) (Eicha 1:8), and Tzor [a of hair, which
city of the descendants of Eisav] was filled from the must pass
destruction of Yerushalayim (Rashi Toldos 25:23).) through the
Nida is comprised of the letters Nun-Daled
barrier and
(spelling nad-wander) and Hei, alluding to tzimtzum of
how the final Hei of the name Havaya withdraws the skull, con-
from the letter Vav. That is, the final Hei, Sfiras tains only the
HaMalchus, the aspect of speech, wanders and most superfi-
distances itself from the letter Vav, whose function is cial aspect of
to draw G-dliness into the world. The result of this bodily vitality.
dislocation is that Divine speech is concealed and
For this reason
hidden, as it says in Zohar, since they separated
(Hei separated from Vav) neelamti dumiya;
it is called
since Vav withdrew from Hei Divine speech is neelama-
muted, silenced. silence, the
opposite of
From this it is understood that the concept speech.
30 BASI LGANI 5717

of neelamti dumiya hechesheisi the acronym

for nida, whereby Hei wanders away from
and withdraws from Vav is the opposite of the
concept of kol-everything, Sfiras HaYesod, which
unites the heavens with the earth, joining the
Vav (heavens, Zeir Anpin) with Hei (the earth,
Malchus). This also comprises the concept of
larash ein kol: Since there is no aspect of kol
to unite the heavens with the earth, the middos-
Since there is attributes (signified by the letter Vav) are not
no aspect of manifest and drawn into Malchus (the letter Hei).
kol to unite Hei, in effect, wanders away from Vav, resulting in
the concept of reishus (Reish) and poverty.
the heavens
with the earth, ONE WHO IS SMALL IS GREAT AND ONE
the middos- WHO IS GREAT IS SMALL
attributes 7. The maamer continues, contrasting the
(signified by perspectives of Yaakov and Eisav regarding their
the letter Vav) personal wealth. When the twin brothers meet,
are not mani- Yaakov proclaims his prosperity with the words,
yesh li kol I have everything, and Eisav speaks
fest and drawn
of his abundant wealth, saying, yesh li rav I have
into Malchus plenty. Here Yaakovs perspective characterizes
(the letter Hei). holiness, as it invokes and embraces the aspect
Hei, in effect, of kol, which establishes a bond, a genuine
wanders away connection dachid bshmaya vara (that unifies
from Vav, the heavens with the earth). Eisav, on the other
resulting in the hand, who embodies the world of klipa (a shell
concept of rei- or husk that conceals G-dliness), fails to mention
kol, a testimony to his inability to connect. Eisav
shus (Reish)
instead has rav-plenty, signifying ribbui and
and poverty.
BASI LGANI 5717 31

hischalkus (fragmented hordes of possessions), the

opposite of unity (dachid), which is characteristic
of holiness. The Midrash captures this difference in
a different context: Regarding Eisavs household,
the Torah speaks of sheish nefashos six people,
nefashos written in the plural (similar to yesh li
rav), as it is written, Eisav took nefashos beiso,
the people of his household. Yaakov, on the other
hand, had seventy offspring, but they are referred to
in the singular, nefesh echad, as it is written, kol
nefesh yotzei yerech Yaakov, etc. (all the offspring
sired by Yaakov, etc.).

The Rebbe goes on to reconcile Eisavs claim

Yesh li rav I have everything with larash
ein kol the poor have nothing by citing the
enigmatic statement of Rav Mesivta in Zohar: Eisav in-
One who is small is great and one who is great is stead has
small (Zohar I 122b, Zohar III 168a). One who rav-plenty,
is small alludes to the realm of holiness, for [as signifying
discussed above regarding the bittul of the letter
ribbui and
Yud] it made itself small. Thus, it is written,
How will Yaakov stand, for he is small (Amos
hischalkus
7:2,5). But since he is small, he is great, for bittul (fragmented
allows a person to receive all influence from above, hordes of pos-
including the revelation of Olam HaBa was sessions), the
created with the letter Yud, which is the aspect of opposite of
to behold the splendor of G-d (noam Havaya) unity (dachid),
(as above, Section 3). which is char-
The realm of unholiness, on the other hand, acteristic of
which is described as one who is great, for it holiness.
32 BASI LGANI 5717

embraces grandiosity, megalomania (hisravravus,

the opposite of bittul), receives Divine influence only
from chitzonius dchitzonius, the most superficial
aspect. Thus, it is small, it only receives a minute
quantity. That is, the plenty of one who has only
material possessions is considered as minute and in
small measure. In fact, physicality, even when it is
plentiful, yesh li rav, has unto itself no existence
whatsoever; it is small.

A DANGEROUS QUEST FOR HIDDEN

TREASURE

Moreover, as well shall see, material plenty

(yesh li rav) itself causes the person to become
small and insignificant. The negative impact of
materialism is explained at length by the Rebbe
Maharash in his interpretation of the verse, A
mans folly distorts his way, but his heart is incensed
with Havaya (Mishlei 19:3):

We see in nature that the necessities of life are

more commonly available and more accessible. For
example, air is a constant need and it is everywhere
P h y s i c a l i t y,
to be found and effortlessly acquired. Food and
even when it
drink, which are needed on a less regular basis
is plentiful, than air, are not as readily available. Regarding
yesh li rav, consumables themselves, drink is more necessary
has unto itself than food, and it is more accessible and less
no existence expensive. Clothing is not as urgently required
whatsoever; it (for one may still live without clothes) but more
is small. expensive than food and drink. Ones most valued
BASI LGANI 5717 33

worldly asset is likely his house, which is not at

all an immediate necessity. A house is extremely
expensive and difficult to acquire. How much more
so regarding truly ostentatious possessions, pure
luxuries. The fact is though that there are people
who, for the sake of acquiring luxuries, pursue
them to the point of engendering themselves, acting
in way that defies logic.
It is with regard to the latter category, the pursuit
of ostentatious goods, that the verse applies, A
mans folly distorts his way. For this conduct,
this folly and stupidity to attain luxury items,
distorts his way; not only does he not achieve
his goal, he actually suffers a loss, for he becomes
unsettled, lacking peace of mind. Thus, he comes to
lose out on even material things he requires.
This conduct,
The above insight illuminates the saying, One this folly
who is small is great and one who is great is small,
and stupidity
for it teaches that material abundance itself brings
about ones diminishment.
to attain luxury
items, distorts
BY PURSUING LUXURIES THEY LOSE EVEN his way; not
THEIR NECESSITIES
only does he
The Rebbe continues in the maamer, citing the not achieve
saying (recited on Erev Rosh HaShana and the
his goal, he
prayer of Nila on Yom Kippur) the needs of Your
nation are great but they (the people) are narrow-
actually suffers
minded (vdaatam ktzara). The entire reason a loss, for he
why the needs of your nation are great with becomes un-
the compulsion to attain luxury items is because settled, lacking
they are narrow-minded (as in the verse, A peace of mind.
34 BASI LGANI 5717

mans folly). These fools fail to understand that

by pursuing luxuries they stand to lose even their
necessities.

The Rebbe points out that on a subtler,

more spiritual level, the lesson of they are
narrow-minded vdaatam ktzara pertains to
delving deeply (haamakas hadaas) into Divine
contemplation, applying ones mind to this worthy
On a subtler, pursuit, in a manner of hiskashrus, unwavering,
more spiritual focused meditation. (See Tanya Chapter 3, end;
Chapter 42 (59b), etc. This concept is discussed
level, the lesson
above in Section 5 of this maamer regarding yesod
of they are is the end part of the body, that the body and
narrow-minded the bris are considered as one.) When one applies
vdaatam his mind in contemplating G-dliness, to know that
ktzara per- G-d, your L-rd gives you strength to make
tains to delving wealth (Eikev 8:18), he does not devise plots to
deeply (haa- wander and journey to the corners of the earth [to
makas hadaas) amass wealth]. This person believes and knows
what is written, G-d your L-rd shall bless you in
into Divine
all that you do (and his knowledge is genuine,
contemplation, with hiskashrus, permeating all powers of his soul).
applying ones Indeed, G-d can bless the person in all that he
mind to this does in his locale; there is no need for him to have
worthy pursuit, travel to a place of danger, nor is there any need for
in a manner plots and schemes.
of hiskashrus, Thus, the needs of your nation are great
unwavering, because they are narrow-minded (vdaatam
focused medi- ktzara): Here narrow-minded refers to the
tation. lack of daas and hiskashrus to the concept of G-d
BASI LGANI 5717 35

your L-rd shall bless you in all that you do. This
neglect result in A mans folly distorts his way,
the tendency towards plotting and scheming, etc.
As a result, the hashpaa also comes about in a
circuitous fashion, exchanging rav-great (plentiful
material wealth) for zeer-small, as above.

MY RIVER IS MY OWN, AND I MADE

MYSELF Pharaoh is
8. The Rebbe continues in the maamer that characterized
the influence extended to klipa and Sitra Achara by his asser-
actually causes these unholy forces to become more tion, My river
self-centered and arrogant. To illustrate, Pharaoh is my own,
is characterized in Scripture by his assertion, My and I made
river is my own, and I made myself (Yechezkel myself, which
29:3), which flies in the face of truth. The truth flies in the face
is that Pharaoh was blessed with power over the
of truth. The
Nile by Yaakov, as it is written, Yaakov blessed
truth is that
Pharaoh with a blessing that the Nile should rise
up to his feet [and spill out upon the land to irrigate
Pharaoh was
it]. Pharaoh, however, was stubborn, for which blessed with
reason the letters of his name when rearranged power over the
spell haoref the neck [as in stiff-necked]. Nile by Yaa-
Pharaoh denied the truth, showing ingratitude for kov, a blessing
the good he was blessed with and said, My river that the Nile
is my own, and I made myself. Thus, the hashpaa should rise up
(the influence extended to him) made him more to his feet and
narcissistic and self-centered.
spill out upon
Although the hashpaa to the forces of unholiness the land to ir-
may be vast in measure (yesh li rav I have rigate it.
36 BASI LGANI 5717

plenty), it is extremely superficial. It is, therefore,

subject to shearing (just hair/wool), causing
silence. So it was with Pharaoh (haoref)
he displayed ingratitude and the complete denial
of the truth, saying, My river is my own, and I
made myself. The result of this denial is larash
ein kol, being impoverished and totally bereft of
spiritual hashpaa. Even the material hashpaa to the
likes of Pharoah, since it is only the most superficial
aspect of influence from above, it is short-lived,
being the opposite of truth.
This dynamic, however, requires further
explanation. Although it is true that klipa receives
hashpaa only from the most superficial aspect of
Divinity, the hashpaa still originates from holiness.
How is it possible that influence from a holy source
can result in a further affirmation of self, of the
false notion of independent existence, to say My
Even the mate- river is my own, and I made myself?
rial hashpaa The answer emerges from the teaching of the
to the likes of Rebbe Rashab, nishmaso Eden, that the reason why
Pharoah, since Sitra Achara summons the audacity to say, My
it is only the river is my own, and I made myself, is because the
most super- light of holiness does not shine openly within the
ficial aspect forces of unholiness; it is in a state of exile within
of influence them.

from above, it When the influence and G-dliness is drawn down

is short-lived, into the side of holiness, it is manifest within the
being the op- Jewish people in such a way that the G-dly light is
posite of truth. revealed and united within them. Jews, in essence,
are fit vessels for G-dliness, receptacles that are
BASI LGANI 5717 37

ready and prepared to receive influence from above.

What makes the Jewish people unique is that they
have the capacity for bittul. As explained in Tanya,
Divine sanctity only resides upon that which is
battul (nullified) to G-d. Thus, G-dly light can be
revealed and united within the Jewish people.

The Other Side, however, are not at all vessels

for G-dliness, insofar as they are disunited and
fragmented. Their disunity is referenced in the verse,
which G-d, your L-rd, allocated/apportioned
(chalak, divided) to all the nations (VaEschanan
4:19), for He [divided and] separated them from
His oneness, the opposite of bittul. Thus, the light
of holiness does not invest itself within them or
unite with them. Rather, it is present within them Jews, in es-
in a state of exile. sence, are fit
vessels for
G-D'S LIGHT IN EXILE
G-dliness, re-
The concept of G-dliness in exile is illustrated by ceptacles that
the difference between hislabshus (the investment
are ready and
of a soul within a human body) and gilgulim (the
reincarnation of a soul into the body of a non-
prepared to re-
human, such as an animal). The human body is a fit ceive influence
vessel, ready and prepared to receive the soul. The from above.
hislabshus of a soul within it is analogous to light What makes
being clothed within a vessel (whereby light affects the Jewish peo-
the vessel and the vessel affects the light). That is, the ple unique is
material aspect of the human body, its corporeality, that they have
is appropriate to accommodate the form of the
the capacity for
soul. The body interacts with and affects the soul
and the soul affects the body to the point that they
bittul.
38 BASI LGANI 5717

are utterly unified. Regarding gilgulim, however,

when the soul of man reincarnates into the body of
an animal, the soul does not have any impact upon
it. In fact, the soul is completely unrecognizable in
the animal, because it is not fit to receive the soul
that reincarnates within it.

Consider a person confined or bound, like in a

straightjacket. His movement is constricted and he
cannot do anything. The same applies to the way
G-dliness is in exile within the unholy forces. The
influence that extends to klipa and Sitra Achara
is subject to tzimtzum and is the most external,
superficial aspect of Divine light. Even what does
penetrate inwardly within the forces of unholiness
is not there in a manner of light invested within a
Regarding vessel (since, in essence, klipa and Sitra Achara are
gilgulim, how- not vessels prepared and fit to contain G-dliness).
ever, when the Rather, the G-dly light is in exile there. Thus, not
soul of man only does this holiness not engender bittul on
the contrary, it temporarily adds power to klipa,
reincarnates
causing it to become more cognizant of its selfhood
into the body and independence, enabling it to say, My river is
of an animal, my own, and I made myself.
the soul does
not have any THE GLORY OF G-D IS ALREADY HERE
impact upon it. 9. The point here is that the Other Side lacks the
In fact, the soul pivotal concept of bittul, of it made itself small.
is completely Without bittul on the part of the recipient, the
unrecognizable mashpia also lacks the tzimtzum required for the
in the animal. sake of hamshacha. As a result, there is the state
BASI LGANI 5717 39

of larash ein kol [i.e., disunity between mashpia

and mekabel]. To correct this deficiency, the avoda
of the Jewish people is required. This avoda is
alluded to in the Mishkan and Mikdash, beginning
with the planks of the Mishkan that even in the
Reish, a Yud is added at its rear [becoming a Daled],
attaining the bittul of it made itself small. As a
result, it becomes a fit vessel, ready to receive from
the Yud (Olam HaBa was created with a Yud,
the revelation of noam Havaya) by means of the
aspect of Yesod that unifies the heavens with the
earth.

All of this takes place in virtue of the avoda of

the Jewish people in fulfilling Torah and Mitzvos All of this takes
throughout the six millennia of the worlds existence, place in virtue
especially in the final moments prior to the advent of the avoda
of Moshiach, when the avoda is pronouncedly in a of the Jew-
manner of from the straits. By means of From ish people in
the straits I called G-d; G-d answered me with a fulfilling Torah
vast expanse, the hamshacha is loftier, bringing
and Mitzvos
about the revelation of the Future Era, when the
glory of Havaya will be revealed, etc. Here the
throughout the
operating term is revealed, meaning that the six millennia
concept itself already exists (it is already present); of the worlds
it is just concealed. The innovation of the Future existence,
Era is only with regard to it being revealed to the especially in
point of all flesh will see, including animals and the final mo-
beasts (as above.) May it be speedily in our times, ments prior to
as stated, the glory of Havaya will be revealed and
the advent of
all flesh will together see that the mouth of Havaya
has spoken.
Moshiach.
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