Ma’amar Basi L’Gani 5733

Introduction

The Alter Rebbe once said that one must live with the times. Contrary to the way it sounds, the Alter Rebbe was not advocating following modern trends and changing with the times by adjusting our Judaism to the changing values and mores of society. In fact, the opposite is true. The Alter Rebbe was referring to the times measured by the Torah. One must seek guidance for our lives from the weekly Torah portion. So if this week we are reading about the Egyptian bondage and Exodus, we must learn lessons concerning our own spiritual bondage and the proper path to Redemption, etc.

Chassidim have added another layer to the notion of “living with the times.” There is an expression that the Rebbe mentioned repeatedly: “the Chassidic Parsha.” He was referring to the study of the discourses of the Alter Rebbe on the weekly Torah portions in his seminal works Torah Or and Likkutei Torah”

In other words, in addition to the lessons gleaned from the actual narratives and laws of the Torah, we must also glean deeper insights from the wellsprings of Chassidus on those Biblical texts, as they correspond to that particular week.

But the Jewish cycle of time is measured yet another way. In addition to the weekly Torah readings, our year is seasoned with Holidays. We must obviously live with the messages of those Holidays, particularly as they are viewed through the lense of Chassidus.

One may add that there are certain seasonal discourses that Chassidim “lived with” with extraordinary devotion. One such discourse—or series of discourses—is Basi L’Gani.

The Previous Rebbe issued a discourse entitled Basi L’Gani to be studied on the tenth day of Shevat in the year 5710-1950, which was the yahrtzeit of his grandmother, the Rebbetzin Rivkah. That day, the Previous Rebbe left us physically as well, and, as a result, this discourse became the final Divine message that was channeled through the Rebbe, the leader of that generation, to his followers, and indeed to the entire Jewish nation for posterity.

The Rebbe asked of us to study this discourse and review it publically throughout the day of Yud Shevat and study it in the days that lead to Yud Shevat.

From the year 5711—the first Hilula of the Previous Rebbe—onward the Rebbe delivered a Ma’amar/Chassidic Discourse with the same title of Basi L’Gani. Indeed, the recitation of that discourse in the year 5711 was the “sign” that the Rebbe had finally accepted the role of Rebbe after many months of protesting that he would not assume that position.

Each year the discourse focused and elaborated on one chapter of the Discourse. The original Ma’amar (which is actually a series of four discourses) comprises twenty chapters and for twenty years the Rebbe delivered a Ma’amar on the chapter that corresponded to that year. In the year 5730, the Rebbe concluded a series of annual Basi L’Gani discourses, elaborating on the final twentieth chapter. There was some suspense as to what the Rebbe would do the next year.

In the year 5731, the Rebbe started a new series of discourses beginning again with a Ma’amar on the first chapter of the original Ma’amar. It was a completely new discourse, not a repetition of the one he said in 5711. This custom continued until— and through—the year 5748, when the Rebbe delivered a discourse on the 18th chapter. For reasons that were not divulged, the Rebbe did not continue this custom for the years beyond 5748. However, he did edit and submit for publication some of the earlier discourses, including the one of 5732. This was one of the last discourses the Rebbe edited for publication for Yud Shevat 5752.

In short, Chassidim were asked to live with—and they did live—with Basi L’gani in general and the corresponding chapter in particular. This year 5773 (the fourth cycle) we live with the discourses that the Rebbe said in the years 5713 and 5733.

The following is a free translation and annotation of the Rebbe’s discourse of 5733.

Unlike the past year’s discourse, the Rebbe did not edit the discourse of the year 5733. In addition, the Rebbe delivered this discourse on two occasions with some variation. The first discourse was delivered on Shabbos and was transcribed by a group of scholars who are known as “chozrimreviewers,” who reconstructed it from memory. That night, the Rebbe delivered another discourse on the same chapter, albeit with significant additions and variations. Although, the central theme of the two discourses is the same, there are many details that each discourse adds.

I have chosen to translate the second discourse that was taken and transcribed from the tape ensuring a greater degree of accuracy. However, it should be noted that, the version that this translation is based on cannot be compared to a Ma’amar that the Rebbe would edit and issue for publication. Any inconsistencies, errors etc. should therefore be attributed to the transcriber or/and the translator.

Most of the references cited in the footnotes were supplied by the publishers of these discourses (“Va’ad L’Hafotzas Sichos”) and were reproduced here in the translation. Additional footnotes were added by the translator to help clarify some of the concepts in the Ma’amar. These comments are my hu,ble attempt at making some of the arcane concepts somewhat more accessible to the average reader. I cannot vouch for their accuracy.

I am dedicating this translation-annotation to the memory and elevation of the soul of my dear brother-in-law, Rabbi Menachem Mendel ע”ה ben Harav Nochum Halevi Labkowsky, who passed away on the 10th of Kislev this year.

It is my fervent prayer that the study of this Ma’amar will hasten the time when we will be reunited with the Ba’al Hilulo and our Rebbe, and of הרה”ג הרה”ח אי”א נו”נ מוהר”ר מנחם מענדל בהר”ר נחום הלוי ע”ה – imminently.

Heschel Greenberg

20th of Teves, Hilula of Rambam, 5773

Buffalo, New York

The Ma’amar

“I have come into My garden, My sister, My bride”

My sainted father-in-law, the Rebbe, Ba’al Ha’hilula—in the discourse issued for his

Shir HaShirim 5, 1.

The entire book of Shir Hashirim is a metaphor that describes the mutual love between G-d and the Jewish people. The Midrash’s comments cited here refer to the construction of the Mishkan, the portable Sanctuary the Jews built in the desert. This Sanctuary was intended as a place where G-d’s presence would be felt in this physical world. And it is concerning G-d’s revelation in this Sanctuary that the Midrash applies the words, “I have come to My garden,” implying that G-d was returning to the place he originally inhabited.

Histalkus,¹,²—cites the Midrash Rabbah’s comments on this verse:³

The word Hilula (which means wedding) is used to describe the passing of a Tzadik at which time the soul reunites with its Maker, the phrase Baal HaHilula literally means :the master of the wedding;” which, in Chassidic parlance refers to the person whose anniversary of his passing we are observing.

The words “My garden” means “My chamber;” to the place where My essence was originally revealed, for the essence of the Shechinah (Divine presence) was originally revealed below. The term “below” refers to the lowly physical world; lower than which nothing exists. Thus, it is referred to as “My garden”.⁴ teaching of Basi L’gani is ascribed to a Rabbi Menachem, the son-in-law of another great Sage. The Chassidim believe that this was a reference to the Previous Rebbe’s desire that the Rebbe should succeed him as Rebbe. Hence the term, “in his place.” It is also interesting to note that the Hebrew word “bimkomo” carries the numerical equivalent of the Rebbe’s second name Mendel (194)!

However, the Midrash continues, through a series of seven sins committed by seven generations— beginning with the sin of the Tree of Knowledge— the Shechinah departed upward to the seventh heaven.

[The reason for the sin of the Tree of Knowledge was to facilitate human endeavor in serving G-d. Thus the following verse was applied to this sin: “[Go and see the works of G-d] awesome in His deeds (nora alila) toward mankind.” The word alila also conveys the idea of a plot of entrapment.⁵] The Midrash continues:

Afterwards, seven righteous people arose (beginning with our Father Abraham, for “Abraham was unique”⁶) and brought the Shechinah closer Tehillim 66:5. Tanchuma, Vayeshev 4. See also Basi L’Gani 5731, chapter 3.

from the seventh to the sixth heaven. This continued until Moses arrived, who was the seventh—and “all sevens are beloved”—and brought it down to the earth.

Moses not only brought the Shechinah down from a higher realm to a lower realm; but he also achieved the most essential task of bringing the Shechinah down to the earth—to “My garden, My dwelling place; the place where My essence was originally revealed.”⁷ Moreover, Moses introduced the innovative process that empowered us, through our own initiatives, to bring the essence of the Shechinah below.

This foregoing explains the verse “The righteous will inherit the land, and they will dwell on it Vayikra Rabbah 29:11.

eternally.” The righteous ones cause the dwelling (i.e., the eliciting and “downloading”⁸) of the Shechinah, referred to as “eternal,” the encompassing, transcendent aspect of the Divine, to be revealed on “it”, i.e., in the physical world. For this achievement they will inherit the land.⁹ Tehillim 37, 29.

This accords with the statement, “when the Sitra Achara is subdued, it elicits the glory of G-d in all the worlds.”¹⁰ Literally: “the other side”, the Kabbalistic terminology for evil. When we invest our own efforts to suppress the negative forces we cause the infinite light of G-d that transcends, and therefore encompasses, all the worlds equally to be introduced into our world—the essence of the Shechinah.

Thus, after Moses brought the Shechinah down below, G-d issued the general command “Make for Me a Sanctuary and I will dwell in them.” The plural “them” refers to each and every one. This implies that human effort in making a Sanctuary for G-d will cause the Shechinah to dwell within them. The same is true with respect to the general, spiritual service of each individual. Tzadikim-the righteous (and, “your entire nation is righteous.”¹¹) will inherit the land because they cause the Shechinah that endures forever to dwell upon it.

Now, since the creation of the Sanctuary through which the Shechinah dwells is a paradigm for all of This interpretation is cited in Likkutei Torah (beginning of Parshas Naso 20, end of side b) attributing it to “Our Sages of blessed memory.” See Reishis Chochma, Shaar HoAhavah, near the beginning of chapter 6 (paragraph beginning with words: ushnei pesukim 69b), et al. – referenced in Likkutei Sichos vol. 27, p. 414. (These references taken from the Rebbe’s footnote to the Ma’amar of the year 5732.)

the levels of existence, it follows then that even the specifics of the construction of the Sanctuary convey a message.

This is, in fact, the theme of the third chapter of the discourse (that relates to this year¹²). There it Seder Hishtalshelus-Literally: “the entire sequential (or: hierarchical) order.” This is a term used in Chassidic literature to encompass all of the spiritual realms, from the highest transcendent worlds to the physical. They are like links in a chain (shalsheles in Hebrew), where one level is interlocked within the next in a downward progression to give rise to our physical world.

The Rebbe’s point here is that all of the myriad levels within creation owe their existence to and are profoundly affected by G-d’s “return” to this world that occurred with the construction of the Mishkan, it follows that every detail of its construction must teach us something about how we fulfill the purpose for which we and the entire cosmos was created, discusses one of the primary aspects of the Sanctuary; its construction using boards (k’rashim) that were made of standing Shittim (acacia) wood. Now, the Hebrew name¹³ of each thing is the source of its creation, its continued existence and its life force, as explained in the writings of the Arizal, and subsequently in the teachings of the Ba’al Shem Tov,¹⁴ the Maggid,¹⁵ the Alter Rebbe’s Sha’ar Hayichud Vo’he’Emunah¹⁶—as well as in the discourses of the Rebbe’s that followed.

Terumah 26:15.

The above applies to the word Shittim. The name itself clarifies its character. It implies a deviation from the straightforward path.

In order for us to be able to serve G-d there has to be an entity that we can work on. This is analogous to that which was discussed above that there had to be the existence of sin in order for us to suppress the “other side” with our own efforts and thereby eliciting the Divine presence in this world.

Similarly, in order for the boards of Mishkan that were made from Shittim wood to perform their function there had to be the idea of Shittimdeviation; the concept of sin.

At first glance, this concept requires clarification. There is a well-known saying of the Alter Rebbe: “A Jew neither desires nor can he be detached from G-dliness.” Each and every Jew wants to fulfill the will of G-d. How then can a Jew sin?

See the discussion in the original Ma’amar of the Previous Rebbe (Sefer HaMa’amarim 5710 p. 115, 117). Hayom Yom, 25 Tammuz. Igros Kodesh of Previous Rebbe, volume 4, p. 384.

The answer to this question can be derived from our Sages’ statement “No one transgresses unless a spirit of folly (Shtus) enters him.” Indeed, the word “shittim” is also cognate to the word shtusfolly. Hence the cause of one’s deviation from the path of truth is foolishness.¹⁷ In this chapter of the discourse,¹⁸ it dwells on the state of one whose spirit of folly conceals the reality Sotah 3a.

that a Jew neither desires nor is capable of being detached from G-dliness.

This spirit of folly is responsible for two effects: It generates heated passion for and excitement with material matters and it also cools off one’s attitude and renders him indifferent to spiritual matters. This is the function of the Animal Soul which, much like an animal, is preoccupied with material matters while indifferent to spiritual matters.

In order for these two modalities of the Animal Soul—its icy indifference and heated passion—to exist they must be rooted in a corresponding G-dly realm. Everything in this world has a source and root in the realms of holiness.¹⁹ By virtue of his intrinsic nature.

The above can be explained in light of the teaching of the Ba’al Shem Tov²⁰ on the verse “and G-d said, ‘let there be light and there was light.’”²¹ This verse describes the beginning of the process of the creation of the entire order of worlds (Seder Hishtalshelus). This can be derived from Midrash Rabbah’s statement (in its opening words on the verse “In the beginning…”) that the Torah is the very blueprint of the entire creation. For in this verse (“In the beginning) it discusses the creation in its entirety.²² spiritual world, albeit totally within the parameters of holiness.

And this is consistent with the words of the Zohar on the foregoing verse: “In the beginning G-d created heaven and earth.” This verse, the Zohar explains, contains all of the Ten Divine Attributes.²³ The first three words “Bereishis Bara Elokim-In the beginning, G-d created” alludes to the first three intellectual attributes.²⁴ The concluding words, “the heavens and the earth” relate to the “seven days of building,” a reference to z”a and malchus,²⁵ G-d’s emotional attributes. In more Zohar, volume 1 31b. 256b. See Sefer HaMa’amarim 5651, p. 69ff.

general terms, this verse encompasses the entire spectrum and hierarchy of levels form the most spiritually sublime to the physical heavens and its constituents parts and earth with its constituent parts,²⁶—i.e., to the lowly physical world, lower than which nothing exists.

emotional attribute that is responsible for absorbing the higher six emotional forces and transmitting them into the creation of a lower world. In other words, Z”a represents the energy vested in creation and Malchus is the power that implements these emotional manifestations of G-d within creation. The three intellectual attributes, by contrast, are beyond the creative process. In other words, their effects are not evident in creation, although they act “behind the scenes” so to speak to enable the process of creation. Just as with the human being, G-d’s “emotions” are a product of and derive from His intellectual attributes.

In effect, the first verse of the Torah details the entire Divine mechanism for creation, alluding to both the hidden energy responsible for creation (the intellectual attributes) and the more obvious Divine energy that is “visible” within creation (the emotional attributes).

Now, after the Torah introduces the description of the entire creation, it proceeds to describe the order through which the process of creation proceeds.

In a following verse the Torah states: “And G-d said let there be light and there was light.” The Ba’al Shem Tov explains:

G=d, through His name Elokim, which is His attribute of judgment, contracted His light. This enabled the light to endure and be tolerated by the creation.

Now, the Zohar²⁷ and Sefer Habahir²⁸ cited by commentaries,²⁹ raises a question on this verse. Why does it say, “and there was light?” It should have stated “and it was so” as the Torah says in subsequent utterances.

Bereishis 1:3.

The Maggid, in Or Torah, explains this on the basis of an exposition in Raya Mehemna:³⁰ The statement, “Let there be light” refers to chesed—the Divine attribute of kindness.

And the statement, “And there was light” refers to gevurah—the Divine attribute of judgment and constriction.

This explains why the Torah employs the word “Vayehi-and it was.” The Talmud states, “Wherever the Torah employs the expression Vayehi it is always an expression of distress and anguish.”³¹ Thus the Torah states: “Vayehi Or-And there was light. The creation of this light was attenuated by the process of tzimtzum which appears to be distressful for the world.³² 2:2.

Thus in addition to the first tzimtzum that is indicated by the usage of the name Elokim in the verse “and G-d (Elokim) said let there be light,” there is a second process of tzimtzum which is represented by the word vayehi. This second tzimtzum introduced a new light—a light of gevurah, (which was different from the light that was indicated originally by the declaration: “Let there be light—namely the light of chesed. And it is for this reason that it does not say “and it was so,” but rather “and there was light.”³³)

which reduces the flow of Divine energy—albeit so the world would not be overwhelmed by it, nevertheless— causes a loss of that energy and the world can thus be said to be in distress. Indeed, the Hebrew word for distress tzoroh is also related to the word tzarconstricted.

Generally speaking, the two aforementioned movements of the Animal Soul derive from these two constricting forces:

From the constricting power (tzimtzum) that withholds and conceals the intensity of G-d’s light—implied in the words, “and G-d (Elokim) said”—derives the cold indifference to spiritual matters,³⁴ albeit after infinite levels of devolution.³⁵ not by the absence of light but, by the introduction of a new light; one that is more compatible with the limits of the world—instead of the light of chesed, the light of gevurah is generated. As the Rebbe will explain shortly, these two forms of tzimtzum-concealment-constriction are the spiritual counterparts to the two effects of the Animal Soul’s spirit of folly.

Subsequent to this tzintzum the Torah states: “And there was light,” which refers to a level of light the world can tolerate. This light is modulated in such a fashion as to allow it to be accepted by the world. This suggests that this light can relate in some manner to the physical to the extent that the physical can be discerned within the light.³⁶ This will lead to undesirable passion because the light is obfuscated. And one does not see the light, merely the physical manifestation of it.³⁷ to yield negative results it must undergo infinite measures of transformation and devolution, where the root of this process is no longer discernible. This can be compared to the tree that emerges from one seed.

“G-d has made one opposite the other”³⁸ This suggests that just as there exists these two movements in the realm of holiness so too do they exist in the realm of kelipah (the realm where holiness is concealed).³⁹ light of gevurah which is characterized by its intensity. And since this light has become tainted by the physical world that conceals its spiritual radiance its intensity is channeled into passion for material things.

And just as it was explained, specifically, of the Animal Soul of a Jew that derives from kelipas nogah-the translucent kelipah⁴⁰, so too kelipah in general can be divided into two movements: the passion in one area and indifference in another.

Likkutei Torah, parshas Nitzavim⁴¹ explains that, generally speaking there are two obstacles to spiritual growth: The first derives from the chesed mode of kelipah, which is responsible for indifference that prevents one from toiling to do good. The second mode of kelipah derives from gevurah that is characterized by its intense passion 8. Now, the very existence of kelipah is a theological mystery as to how it comes about; how can something contrary to G-d’s will exist and thrive? Chassidic thought, based on the teachings of Kabbalah, explain that there are actually two processes that enable kelipah, this obstructing force, to thrive. In this chapter the Rebbe will explain these two sources of energy that give kelipah its existence and that parallel the two obstructive forces of the Animal Soul discussed above.

that causes one to engage in undesirable and even illicit behavior.

The foregoing analysis enables us to understand the paradoxical dynamic regarding the very existence of kelipah.

The Mitteler Rebbe, in his discourse concerning the Jewish Midwives⁴² expounds on the citation from Etz Chaim⁴³ that the precincts of kelipah are situated between the inner light and the encompassing light; between the “linear” precincts and the “spherical” precincts;⁴⁴ facing the inner “The Middle Rabbi”—Rabbi Dovber of Lubavitch light and with their backs to the encompassing light.⁴⁵ As explained there and, at greater length, in the discourse entitled: “And I have given you one cannot be internalized. In relation to this light—that is also referred to as “Igulim”—everything is equal.

portion more than your brothers” in Torah Or: the kelipos were created and are nurtured to maintain their existence, in two ways:

The first method is through the myriad of contractions of the inner or internalizing light to the point where the light is so constricted that the kelipos can draw, albeit, a small, measure of sustenance.

The second and primary source of sustenance for the kelipos—alluded to in the verse “If you shall rise like an eagle..”⁴⁶—is from the “spherical precincts.” This refers to the encompassing and transcendent areas which can tolerate even the kelipos. This is hinted in the verse: “The spider you can take with your hands, yet is she in the king’s palaces.”⁴⁷ In these the physical and spiritual are 102b ff.

equal. Concerning this level it is said, “If you have sinned, what do you do against Him? And if your transgressions be multiplied, what do you do to Him?⁴⁸ These forces of kelipah can therefore raise themselves to that level.

These two sources of the existence of the kelipos are the basis of the two modalities:

From the root of kelipos that comes from the light that is detached and transcends all, one develops icy indifference to matters of holiness. And from the inner and internalizing light from which they draw sustenance they develop a fiery passion for worldly matters.⁴⁹ The point here is that precisely because it is the king’s palace and therefore so vast and transcendent, even a lowly spider can find for itself a comfortable niche. Similarly, from the vantage point of the transcendent and encompassing light, even the kelipos can find a place to exist and thrive.

Now the goal is for us to transform the folly of the “other side.” This we accomplish through Torah and Mitzvos. Thus, it follows, that they two possess two elements that parallel the two elements within kelipah.

Our Sages stated: “I have created the Yetzer Haraevil impulse, and I created Torah for it as spices.”⁵⁰ Now, Torah, in its pristine state is utterly elusive, “it is hidden from eyes of all living;”⁵¹ “Then I was so distant from and transcends either, the person develops a sense of disregard for anything spiritual. Spirituality has no value just as physicality has no value in that context. If this influence is dominant than the person maintains an “I don’t care about anything” attitude.

by Him…all delight.” Yet, Torah also possesses the ability to be a spice-antidote to the Yetzer Hara.

The same can be said of Mitzvah observance. Notwithstanding the fact that they are His statutes and His judgments,⁵² nevertheless Mitzvos also possess the power to refine us, as our Midrashic Sages declare: “Does G-d care if we slaughter an animal from neck or from the nape of the neck? Mitzvos were given to us only to refine the creatures,”⁵³ as the Rambam expounds on this issue at length in his Guide for the Perplexed.⁵⁴ Mishlei 8:30. These two verses describe Torah as G- d’s “personal” delight, elusive from us. Yet, Torah also possesses the quality of dealing with the Yetzer Hara-the evil impulse.

From all of the above it is clear that Torah and Mitzvos also possess these two elements. And for this reason it is said in relation to Torah, “G-d came from Sinai, and rose from Seir to them, He shined forth from mount Paran… Seir and Paran represent all of the kelipos and nations of the world.⁵⁵ And. More specifically, they parallel the two ways the kelipos manifest themselves; through coldness and through passion, as explained above⁵⁶ These two forms of kelipah are represented by Seir and Paran or Esav and Yishmael.

Yishmael personified the chesed-kindness form of Kelipah, whereas Esav personified its gevurah characteristic.

And it is to these forms of Kelipah that the Torah states, “G-d came from Sinai and shined from Seir.” As the Midrash explains, G-d took the Torah and Beracha 33:2.

offered it to each and every nation and language. (In another source⁵⁷ it mentions Esav and Yishmael specifically.)

Chassidus⁵⁸ addresses the question, why did G-d offer the Torah to all the nations if they did not accept it? The answer is that this empowered the Jewish people to refine and elevate all the nations of the world.⁵⁹ This is consistent with the exposition in Toras Chaim on this week’s parsha⁶⁰ commenting on the words “When Pharaoh sent the nation away.”⁶¹ The fact that it was Pharaoh who Tanchuma, Beracha 4. Avodah Zarah 2b. Zohar III, 193a.

sent and liberated the Jewish nation is symbolic of the refinement of Egypt.

This then is the deeper meaning of “when Pharaoh sent the nation away.” It suggests that Pharaoh himself went along with the nation. This implies that they took everything out of Egypt, as it says in a preceding verse, “and you shall empty out Egypt.”⁶² From all of the above it is clear that Torah itself comprises these two aforementioned elements. The Torah, therefore, comprises both the right and the In the Hebrew text the word “es” precedes the words “the nation.” The word “es” is often translated as “with.” Hence the verse now reads: “When Pharaoh sent with the nation,” to suggest that Pharaoh—and Egypt whom he represented—accompanied the Jews in their liberation.

left. The Torah was given from G-d’s “right” as it says, “From His right hand.” And immediately after that it adds, “a fiery law given to them” indicating that Torah also contains an element of fire, which is associated with the left.⁶³ These two elements of Torah are mentioned in this verse in the context of Seir and Paran because they protect, refine and elevate these two nations.

The same duality can be found with regard to Mitzvos, the commandments. Mitzvos are divided into the two categories of prescriptive and Beracha 33:2. This is the conclusion of the verse in which G-d comes from Seir and Paran. As will be explained shortly these two elements of Torah correspond to the two nations of Seir and Paran.

proscriptive commandments. These two categories correspond to the two elements that they refine. The Tzemach Tzedek,⁶⁴ explains the concept of a “double edged sword”⁶⁵ based on the discourse concerning the Hebrew Midwives⁶⁶ that the kelipos derive their sustenance in two ways: either by facing the internalizing light and by having their backs to the encompassing light. In other words, either by the exalted nature of G-d’s light or by the light that is contracted by way of the tzimtzum. To prevent the flow of energy to kelipos in any of these two channels, the Mitvzos too possess two movements, the prescriptive and proscriptive. The prescriptive Mitzvos are designed Prescriptive are the things we are required to do such as giving Tzedakah. Proscriptive are the things we are commanded to desist from such as theft. These are the dos and the don’ts. They are frequently referred to as “positive” and “negative” Mitzvos.

specifically to affect the physical world, while the proscriptive commandments are geared to enable us to rise above it. Now, since our efforts are divided into two modalities, there must also be two corresponding modalities within the world that we are enjoined to affect.

To understand this concept, we must preface the Rebbe MaHarash’s discourse entitled Mi Kamocha When we do a prescriptive Mitzvah, such as giving Tzedakah, we shape and mold the world into the ideal world G-d had intended it to be, rather than the world the kelipos would allow for it to become. This engaging aspect of Mitzvos counters the way kelipos are recipients of the G-dly energy that engages and is internalized within the world.

When we refrain from transgressing by observing the proscriptive Mitzvos we thereby allow ourselves to be withdrawn from the world that beckons us to engage it in unholy ways. This power of resistance and detachment neutralizes the aspect of the kelipos that thrive on the detached nature of G-dly light.

bo’eileim Havaye (which was one of the discourses he recited every two or three years as a way of purifying the world, a point that was revealed by the Ba’al HaHilula, as is well known⁶⁷), where he explains these two elements as they are manifested in the world.

The world was created creatio ex nihilo, creation of something out of nothing. This negates the manner of creation of cause to effect. No matter how many Sefer HaMa’amarim 5629, p. 148 ff. See also Hemshech, Mayim Rabim 5636, p. 158. Sefer HaMa’amarim 5643, p. 95 ff. Hemshech 5666 p. 432. Sefer HaMa’amarim 5681 p. 107. Basi L’Gani 5734, and discourse Uvnei Yisroel halchu ba’yabasha 5733 and the subsequent discourse). References cited in the beginning of Sefer HaMa’amarim 5749, p. 9 (second discourse of Mi Kamocha).

levels of descent and decline from cause to an effect, the final effect is connected to and has something in common with the first cause. In stark contrast, when something physical is created from something spiritual it constitutes the ultimate example of something created out of nothing, as the discourse cites the Sefer HaIkkarim in this regard.

This explains the phenomenon of this world possessing the combination of two opposites:

On the one hand, the entire process of creation is one where the source of creation is utterly concealed. It cannot even be compared to an endless chain of levels from cause to effect (to the extent that one can use the term “endless” in that context). Creation is out of absolute nothing and naught. On the other hand, out of this nothingness emerged true existence and not just an illusion of existence. The foregoing discourse (of the Rebbe Maharash) proves that the world is not a mirage, In other word, the physical world has absolutely no true existence because it reflects nothing of its source.

from the Mishnah in Sanhedrin that states: “Two people were gathering cucumbers [through sorcery], one gathers and is not liable and one gathers and is liable. The one who performs the act is liable; the one who creates an illusion is not liable.”

From this we see that even when one performs an act that is contrary to G-d’s will—i.e., gathering cucumbers through sorcery, which negates the possibility of ascribing reality of the phenomenon to G-d’s will, for this act of gathering cucumbers through sorcery actually causes him to become detached from G-dliness—it is still regarded as a bona fide act. This can be deduced from the Mishnah that considers two scenarios: either it was an illusion or he performed a genuine, and therefore punishable, act. This demonstrates that even when one performs an act that severs one’s connection to G-d, the Torah still regards it as real and not an illusion.⁶⁸ 67a.

The above thus illustrates how our world manifests two contradictory tendencies that parallel the two aforementioned modalities.⁶⁹ Now, just as we find these two modalities in the world that a Jew is charged with the responsibility to work with, there is also a similar duality within the Jewish people for whom the world was created.⁷⁰ existence of anything else other than our physical world. Torah, the way Chassidus sheds light on its teachings, embraces the paradox that the world is both ayinnothing and yesh-something. Indeed, Chassidus argues, to deny the reality of our world would lessen the validity of Torah that was given to engage and affect the world.

This premise will assist us in understanding the words of the Maggid, in Or Torah,⁷¹ commenting on the verse “Let us make man in our image…”⁷²:

“This means, to use an analogy, a person who has a son, even if the son passes him by and is no longer in his face; nevertheless the image of the son is etched in the father’s thoughts. However, if one never had a son, it is untenable to suggest that the image of the son that will be born to him in the future should be etched in his thoughts. He did not yet see him and did not recognize his image. This is the way it is with mortals. For G-d, however, it is possible to say that even before the Jewish people were created that their image was already etched in His thought. This is what it our Sages have said, The world’s penchant is to obstruct the reality of G-d’s existence and to screen His light—for the word olamworld means concealment. The role of the Jewish people is to remove that veil and obstruction. And since the world that they have to engage and change is divided into two dimensions, so must they, the agents of change, be so divided.

“Israel arose in thought,” because for G-d the past, present and future are all one.”

At first glance his words are difficult to understand. Why does he cite the analogy of mortals and then apply it to G-d? He could have stated at the outset that for G-d past, present and future are equal so that it is possible for the image to be there even before the world was created.

One can suggest that this commentary was written in sequence to an earlier comment⁷³ where he explains the well-known saying of our Sages (in Zohar and Midrash,⁷⁴ cited by Rashi at the very beginning of his commentary on the Torah): “The Torah should not have commenced except with ‘this month is unto you’⁷⁵, why did he reveal to them the account of Creation…”? The Maggid explains this by way of a parable of a father who See Bereishis Rabbah 1:4.

contracts and edits his level of understanding to make small talk with his little son. The father enjoys this experience because his son derives pleasure from this.” Here too we confront a similar difficulty. We can understand why a physical father has a son who is born a child with the limits of a child.⁷⁶ However, G-d could have created them as adults from birth. And, indeed, this is the way it actually was with Adam and Eve, as the Midrash states that they were created at the age of twenty.⁷⁷ They were adults when they were created.

One can offer the following explanation: The Maggid’s answer to the question as to why the Torah begins with Genesis is that it represents the process of tzimtzum, which was made necessary at creation. The parable of the father lowering his level of understanding to relate to the child is analogous to G-d creating the world with the knowledge of the delight He receives from the delight of the Jewish people, notwithstanding their infantile level.

Since the purpose of creation was that our service should involve our own initiatives and efforts, there was therefore a need to have the concept of a minor child. This entails the paradox of the need to commence his life’s work as a minor, but it must be a minor that is a son. In other words, it was crucial that the son have a connection to his father and then through his own energy develop and mature from childhood to adulthood. With this premise we can also understand the follow up commentary on the words “Let us make man.”⁷⁸ Inasmuch as the objective of creation is for human endeavor that involves their own power, he therefore provides an analogy of how this process operates with a mortal down here. In the physical The paradox here is that G-d wants an entity that is both close (a son) and distant (an infantile child).

realm, there is first the existence of a son and only afterwards can he be etched in the thoughts of the father. After discussing the process in the physical world he then proceeds to explain how the process works in relation to G-d.

The difference between the two is comparable to the Alter Rebbe’s exposition in Likkutei Torah concerning the self-sacrifice of a son for his father. Strict Jewish law does not demand of the son to give his life for his father. Your own life takes precedence. This is echoed in the law that one who can retrieve either his own lost object or his father’s may give precedence to his own.⁷⁹ The rationale for this is that notwithstanding the son’s relationship to his father—“a son is the knee of his father⁸⁰—after he is born he becomes an independent person.

Bava Metzia 62a.

By contrast, even after Adam was created “in our image and in our likeness” he still remained “truly, an integral part of G-d.⁸¹ Therefore, in relation to G-d there is an obligation to give one’s life, not just theoretically but also literally.

Consequently, the Jewish people also possess two states: initially they are likened merely to a small child, or a child of a physical father.⁸² Eventually they grow and mature into the adult child; the children of G-d.⁸³ Bereishis 1:26. Sha’arei Orah, s.v. Rani v’simchi, end of chapter 16 (p. 31a).

All of the above relates specifically to this lowly physical world. To fulfill G-d’s desire to have a dwelling place specifically in the lowliest physical world⁸⁴ the soul must descend from the “high roof to the low pit.⁸⁵ To clarify why the emphasis on this lowly physical world,” we must preface the Rebbe Rashab’s discourse (in the Hemshech 5672, the discourse entitled Oteh Or⁸⁶ and the discourse entitled L’ma’an da’as of Simchas Torah 5680⁸⁷).

There it is explained that the true appreciation for the infinite gap that exists between G-d and His creation can only be in this physical world. All other manifestations of Divine light that is generated from G-d, no matter how many aspects of G-d, Torah and Mitzvos: their transcendent level and the level that involves the world and works within its confines.

gradations of tzimtzum that it is subjected to, the light (Or) essentially remains analogous to the Luminary (Ma’or), its source. One can therefore imagine that there is some relationship between the Luminary-source and the light that emerges from it; although there is a huge gulf between them they are not incomparable.

By contrast, the creation of the “keilim-vessels” are generated in a manner where they are detached from their source. This is particularly true in this physical world where the creation is ex nihilo.. There can be no greater something from nothing than there is in the creation of physicality from spirituality. This mode of creation represents the All of the divine energies that are generated from the Luminary are generated through vessels or instruments that channel the light and color it according to the hue of the vessel. The vessels, unlike the lights, can clearly be recognized as being incomparable to the source. The light, on the other hand, appears to be a perfect reflection of the Luminary since always cleaves to it. With respect to the vessels that are not attached to the source there is no room for that deceptive thought. Certainly, our physical world leaves no room for a misconception of its relationship with its Divine source.

greatest descent involved in the process of creation. And it is entirely distinct from the process of cause and effect.

And it is therefore precisely in this arena that we see the infinite gap between G-d and the world. And once we realize the infinite gap that exists in the physical world we can then extrapolate and apply it (and indeed it has the impact) on the light as well. The effect is that the light feels this gap. In other words, the light detects that it is not only a sampling of the Luminary–source, but it reaches an even more exalted realization—that it is infinitely removed from its Maker, even including the Luminary.⁸⁸ There is no other form of creation in which the G-dly energy has to “lower” itself to the extent that it must to reach the physical world. It is so utterly removed from and incomparable with its spiritual source.

It may be suggested that the first source and root of the two modalities that pervades all the levels that were elaborated on above is the fact that the G-dly force within creation comprises two aspects: The Creator and the creation. The duality that exists within the world, and especially within the realm of kelipos, emerges from this duality. In addition, this duality also manifests itself in the intermediary state of Torah and Israel, for which the world was created, as it says, “Bereishis-in the beginning. This is interpreted to mean because of Torah and Israel that are called reishis-beginning, the world was created.⁸⁹ Inasmuch as we are even transcends His role as the Ma’or. However, if not for the creation of the physical world that gap would not be noticeable and appreciated since it seems that Or is a reflection of, and therefore, related to, and within range of the Ma’or. However, when we see the true infinite gap in this physical world it “alerts” us to the fact that everything—including the most sublime level of Divine light (Or) is something out of nothing. The Rebbe goes a step further. The recognition that there is an infinite gap between our world and G-d actually has an effect on the way the Divine light sees itself in relation to its source.

discussing G-d in His mode of creation one can postulate that there is the duality of the Creator and the creation. And it may be posited that this is the first root and source for the duality in all of the categories enumerated above.

All of the above was created, given and revealed to us so that it is ultimately translated into concrete action, which is the essential thing. The goal is for there to be a Jew, who was created for the purpose of serving his Maker, and who succeeds in fulfilling this in actuality; in thought, speech and action. In general terms, it involves both the G-dly soul and the Animal soul; the body and the soul.

With this accomplished, one fulfills his role and mission as a soldier in G-d’s army⁹⁰ to make a dwelling place for G-d in the lowest world. And this is the meaning of “and He shall dwell forever on Literally: “I was created to serve my Maker.” (Mishnah and Beraisa, end of Kiddushin.)

it.” And this is how one generates the return of G-d to His garden-dwelling; to the place where His essence was originally revealed. For the essence of the Shechinah was initially in this lowly world.

However, in the future Messianic Age all of the above will be enhanced exponentially. In that age that G-dly light at the apex of the hierarchy of worlds will change its relationship with the world. In the future the kav—even the lowest part of the kav—will be attached to the great circle.⁹¹ All of this will become manifest with the coming of our righteous Moshiach. Then “the glory of G-d will See beginning of discourse where this verse is explained as a reference to the tzadikkim succeeding in bringing the Shechinah down to this world.

be revealed and all flesh shall see it together that the mouth of G-d has spoken.” This means that even the physical flesh shall be able to see. As explained in Sha’ar Ho’Emunah,⁹² that seeing then will be akin to physical vision with eyes of flesh that transcend intellectual vision and even beyond the level of prophetic vision. We already experienced a sampling of this vision at the giving of the Torah at Mount Sinai. But we will enjoy the full experience of this level with the true and complete Redemption, imminently, with the coming of our righteous Moshiach.

Yeshayahu 40:5.

Translated with an introduction and notes by Rabbi Heschel Greenberg, from Ma’amarim of the Rebbe, Volume One: Basi L’Gani (Jewish Discovery Center).

Footnotes

1. Literally: His ascent; a term used for the passing of a righteous person. ↩

2. Basi L’Gani 5710 (Sefer Ha’Ma’arim 5710, p. 111 onward. This discourse was submitted by the Ba’al HaHilula for Yud Shevat 5710, the day of his histalkus. ↩

3. In the original discourse of the Previous Rebbe, the reference to the Midrash is phrased as: “in the Midrash Rabbah bimkomo-in its place,” meaning that the Midrash’s comments are on that verse in Shir Hashirim. The Rebbe in all of his discourses on this verse emphasizes this term “in its place.” The need to emphasize that point is presumably due to the fact that this Midrashic exegesis can be found in several places in Midrash Rabbah and the Rebbe calls our attention to this particular version of the Midrash. Chassidim, however, read into this term a deeper meaning. In the Midrash’s version on this verse the ↩

4. The emphasis of the word “My” is to indicate that when G-d says “I have come to My garden/dwelling place” He was coming to a world that was already His because at the time of creation the Shechinah dwelled in this world. The presence of G-d at the revelation at Sinai and construction of the Mishkan was merely restoring G-d’s presence in this world. As the discourse will explain, the salient difference between the Shechinah’s presence at Creation as compared with its return at the time of Sinai and the building of the Mishkan is that the latter is generated by our efforts. ↩

5. The implication of this is that G-d orchestrated the first sin. If not for that transgression we would not have the challenge from our evil impulse and human endeavor would not be possible. ↩

6. Yechezkal 33:24. ↩

7. Moses was unique among the other six righteous people. For they succeeded in bringing the Shechinah down one level, Moses succeeded in bringing the Shechinah from the spiritual realm down into the physical. That was a qualitatively far greater achievement. ↩

8. See Matnat Kehunah and Maharzav on Bamidbar Rabbah 13, 2. Maharzav on Bereishis Rabbah 19, 7. ↩

9. In the original Basi L’Gani, the term “land” here refers to Gan Eden-Garden of Eden, the place where the souls of the righteous receive their reward. At the beginning of creation, Adam and Eve were placed in the physical counterpart of the Garden of Eden. Perhaps, the emphasis on this place as the reward for the righteous is that it is “measure for measure.” The transgressions caused the departure of the Divine presence from Gan Eden. Therefore they are rewarded by basking in the light of the Shechinah in Gan Eden which was affected by the sins and restored by their efforts. ↩

10. See Tanya, end of chapter 27. Likkutei Torah beginning of Parshas Bechokosei (based on Zohar 128b. See also there 67b. 184b). Torah Or, Vayakhel 89d. Likkutei Torah, Chukas 65c. (These references were taken from the Rebbe’s footnotes to the Ma’amar of the year 5732.) The point of this quote from the Zohar is that the righteous, by virtue of their suppression of the “other side” elicit the glory of G-d that is equally revealed in all worlds—i.e., the transcendent light, the essence of the Shechinah. The term “in all the worlds,” according to the interpretation in the original discourse, Basi L’Gani relates not to where the light is generated, but to the quality of light that is elicited—a light that transcends all the worlds. ↩

11. Yeshayahu 60:21. See Sanhedrin, beginning of Chapter Chelek. ↩

12. 5733 (the year this discourse was delivered) – was the third year of the second cycle. This year (5773) we learn this chapter of the series of discourses for the fourth time—See “foreword” of the discourse of the same title 5728 (Sefer HaMaamarim Melukat, volume 2, p. 238; p. 257). See also the Rebbe’s footnote (23) to the Ma’amar of 5748. ↩

13. The Hebrew name given to a person or an object is not just an arbitrary name. The letters of the “Holy Tongue” are actually Divine instruments of creation. Thus, as will be explained shortly, the name Shittim given to the wood used in the construction of the Mishkan transmits the very objective of the Mishkan. ↩

14. Cited in Toldos Ya’akov Yosef, parshas Shemos (37d). Sha’ar Hayichud Vo’he’emunah cited in next n. 24. ↩

15. Or Torah of the Maggid, end of parshas Bereishis, et al. ↩

16. Chapter one. ↩

17. The word shittim is related to two different words: deviation and folly. Here the Rebbe is suggesting that the two translations are interrelated: The reason one strays from the path of righteousness is the spirit of folly. Indeed, the very definition of folly is deviation from the norm. In the original discourse of the Previous Rebbe, he emphasizes that there are two forms of folly. Deviating “downward” from the path of normalcy and decency is evil folly. When one deviates “upward” from the path of normalcy, that too is folly, but it is “holy folly.” And this holy folly is needed to neutralize te negative form of folly. ↩

18. Chapter three. ↩

19. It is a basic doctrine in Chassidic thought that nothing in the physical realm—even evil—can possibly exist if there was no parallel to it in the spiritual realm. As the Rebbe emphasizes in his first discourse, Basi L’Gani, of the year 5773, this does not mean that in the realm of holiness there is even a trace of evil. It merely suggests that there must be a parallel force in the ↩

20. Keser Shem Tov sec. 247 (32b). ↩

21. Bereishis 1:3. ↩

22. The Rebbe seems to be suggesting that the Midrash’s statement that the Torah is the blueprint of creation is rooted in the very first verse of Bereishis. Hence, this verse—even before we proceed to the following verses that describe the creation—contains within it the entire order of existence. ↩

23. These Ten Attributes are the “building blocks” of all of creation. ↩

24. They are: Chochma-conceptual knowledge, Binaelucidation, Da’as-attachment to the idea ↩

25. Z”a is an acronym that stands for “z’eir anpin”, which translates as “the small visage” or the “small face.” This is kabbalah jargon for the six emotional attributes of G- d as they are modulated to relate to the process of creation. There is a more sublime Divine “emotional” energy that is called “Arich anpin” or the “long visage” wherein the emotional surge of Divine energy is unrestricted and too sublime for creation. Malchus, which translates literally as “sovereignty” is the seventh ↩

26. See Rashi on Bereishis 1:14. ↩

27. Zohar, volume 1, p. 264a (in the deletions). Volume 2, p. 127b. 167a. ↩

28. Sec. 57 (190) ↩

29. See Ramban and Bechaye on this verse. ↩

30. See Zohar, volume 2 167a. Tikkunei Zohar, Tikkun 30 (74a). ↩

31. Megillah 10b. ↩

32. Distress is a condition where one’s energy—physical or emotional—is depleted. The process of tzimtzum, ↩

33. In other words: This verse that describes the process of creation includes two separate expressions that connote two separate modes of constriction of G-d’s light. The first—alluded to in the name Elokim—is where G-d withdraws His light, and is marked by the absence of the powerful Divine light. The second process of tzimtzum—alluded to in the word Vayehi— represents the second tzimtzum that is characterized, ↩

34. It is easily understood how concealment of the spiritual intensity can render someone cold to spirituality. It does not explain, however, the obsession with materialism and worldly pleasures. For this to happen there must be a second form of tzimtzum, which the Rebbe addresses shortly. ↩

35. The Rebbe is making it clear that the indifference to spirituality is not a direct consequence of the tzimtzum. In order for the constriction of the intense Divine light ↩

36. The Rebbe seems to be saying that the spiritual light that is vested within creation after it undergoes the second tzimtzum acquires some of the characteristics of the world to which it gives life. ↩

37. Once the light is so constrained and concealed it allows for the possibility of the person becoming enamored with the material world. The rationale behind this is that the second tzimtzum not only conceals the intensity of the light, it enables the substitution of one form of light for another. As will be explained in the next chapter, it substitutes the light of chesed, with the ↩

38. Koheles 7:14. See Tanya, chapter 6. Iggeres Hakodesh sec. 2, End of Kuntres Achcron. ↩

39. Referring to all that exists that is devoid of overt holiness, including outright evil. This term is the Kabbalistic term for evil, inasmuch as evil is seen as nothing more than the obstruction of the G-dly good. Included in the category of kelipah are also neutral things and the Jewish Animal Soul. Unless we use these neutral items and our Animal Soul for holy objectives they too obstruct the G-dly reality of existence. However, these neutral forms of kelipah are called kelipas nogah, because, as the word nogah suggests, these do allow some light to shine through them. The shell is translucent. They have redeeming value and can be salvage for good and G-dly goals. See Tanya Chapters 6- ↩

40. See preceding footnote. ↩

41. 51d. ↩

42. Toras Chaim, Shemos 42b ff. ↩

43. Sha’ar 42b ff. ↩

44. The “inner precincts” are the levels of G-dly energy that seek to be internalized within each world and level of creation. This level is also called “yosher-a straight line” because like a vertical line it moves progressively downward. Similarly, this light moves from level to level, attenuating and modulating the light to conform to a successively lower level. The “spherical precincts” (or “encompassing light”), by contrast, refer to the utterly transcendent and elusive levels of Divine light that ↩

45. The meaning of this cryptic statement is that as will be explained in the text the kelipos have two energy sources: The first is to look for nourishment from the internalizing forces of holiness. The second source is to derive their nourishment from the transcendent forces, as will be explained in the text shortly. The difference between these two options is that to derive form the internalizing source, the kelipos must have some modicum of respect for and subservience to G-d. The other option, by contrast, allows them to thrive no matter how rebellious and evil they become, because relative to that transcendent level everything—good and evil—are equal. However, the kelipos cannot “look this transcendent light in the face,” because that would be too powerful a light and would “blind” them. Thus, the Arizal states that they face the inner light and have their backs to the encompassing light. ↩

46. Ovadiah 1:4. This intimates that the kelipos rise to the highest levels to receive their sustenance unchallenged. ↩

47. Mishlei 30:28. See Bereishis Rabbah, end of #66. Emek Hamelech, Sha’ar 6, chapter 14. Sha’ar 9, chapter 98. ↩

48. Iyov 35:6-7. ↩

49. The explanation for this is that when one derives his or her energy from a spiritual perch that has little regard for positive or negative action since this level is ↩

50. Kiddushin 30b. The simple meaning of this statement is that Torah is the antidote to our evil impulse. The usage of the word “spices” is explained elsewhere: Torah does not destroy our impulses it “spices” them by transforming them into a good impulse. ↩

51. Iyov 28:21. ↩

52. See end of Psalm 147:19. ↩

53. Tanchuma, Shemini 7. Bereishis Rabbah, 44a. The Midrash states emphatically that the Mitzvos are not for G-d’s sake but for our sake, despite the fact that they are ascribed to Him exclusively. This points to the same duality that exists within Torah that parallels the duality within the kelipos-the spirit of folly, which Torah and Mitzvos were designed to change and transform. ↩

54. Part III, chapter 32 ff. ↩

55. Or HaTorah, Devarim p. 15. Beracha p. 1840 (based on Likkutei Torah, Nitzavim there). ↩

56. Based on Likkutei Torah ibid. ↩

57. Sifri and Rashi, Beracha ibid. ↩

58. Or HaTorah, Beracha, cited above. ↩

59. The very fact that G-d offered them the Torah provided them with some connection to it and its refining qualities, so that they would be receptive to the process of refinement when the Jewish people practiced these Mitzvos. ↩

60. Beshallach 174a. ↩

61. Beshallach 13:17. ↩

62. Shemos 3:22. See also Bo 12:36: “And they emptied out Egypt.” This provides additional support that the Torah was intended to refine the world. And despite the fact the refinement of Egypt occurred prior to the giving of the Torah, nevertheless it is still connected to Torah since the entire saga of the Exodus was a preparation for the giving of the Torah. ↩

63. Left and right correspond to the two attributes of chesed and gevurah, kindness and severity respectively. The right hand, which is the more dominant hand is the giving hand, while the left withholds, a gesture of gevurah. Similarly, water which sustains life is a metaphor for chesed, whereas fire, with its destructive power is suggestive of gevurah. ↩

64. Or HaTorah, Parshas Vayechi, P. 429a ff. in his notes on the discourse s.v. V’ani nasati lecha shechem echad al achecha, published in the addenda to Torah Or. ↩

65. Tehillim 149:6. ↩

66. Cited and discussed above in chapter 4. ↩

67. Igros Kodesh, of Rebbe Rayatz, volume 6, p. 267 (cited in Hayom Yom, entry 28 Tammuz. Sefer HaMa’amarim 5659, p. 224. Perhaps, the Rebbe emphasizes the point that this discourse was repeated frequently by the Rebbe MaHarash to purify the world, because this is the focus of the present discourse—the role of Torah and Mitzvos as agents of purification of the world. ↩

68. There are philosophies that maintain that the world we inhabit is an illusion. Other philosophies deny the ↩

69. The aspect of creation that is not real—it is something out of absolute nothingness—parallels the transcendent aspect of G-d that does not relate to and engage the world, whereas the aspect of creation that is real and substantive corresponds to the aspect of the Divine that engages the world and is internalized within it. ↩

70. Chassidic literature elucidates the meaning of the phrase that the world was created for the Jewish people. ↩

71. 2c. ↩

72. Bereishis 1:26. ↩

73. Or Torah 1:1. ↩

74. See Bereishis Rabbah 1:2. See Likkutei Sichos, volume 15, p. 104, n. 41 and in the marginal note there. ↩

75. Bo 12:2 ↩

76. And therefore the father must lower himself to the level of the child. ↩

77. Bereishis Rabbah 14:7. ↩

78. The question raised earlier was why the need to provide the analogy of a father and son, and then have to qualify the analogy by stating that G-d does not have the limits of a human father and child. It could have simply explained, as it does in the end, how G-d has the Jewish people etched in His thoughts because past, present and future are equal to Him. ↩

79. Ibid 33a in the Mishnah. ↩

80. Yonas Elem, beginning of Chapter 2. See Eiruvin 70b. Tosphos, Yevamos 3a, s.v. mikamei. Rashi, Kesubos 92a, s.v. kiba’al, et al. ↩

81. Tanya, beginning of Chapter 2. ↩

82. We exist initially as spiritual minors and as physical children of our fathers, with the limitations that that relationship entails, as explained above. The physical relationship—with its limitations—is a metaphor for our spiritual infantile level in our early stages of spiritual development. ↩

83. Here too, the Rebbe demonstrates that the Jewish people exist on two planes: The first is that they are within the constraints of the world—the minor child. And the second dimension is where they exist as the adult children of G-d. These two levels parallel the two ↩

84. Tanchuma Naso 16. Tanya, beginning of Chapter 36. Et al. ↩

85. A metaphor employed by the Talmud—Chagigah 5b. ↩

86. Chapter 7 (Hemshech 5672, volume 1, p. 11 ff.) ↩

87. Sefer HaMa’amarim 5680, p. 50 ff. ↩

88. The Divine emanation of light (Or) is a reflection of its source, referred to in Chassidic parlance as the Ma’or, translated here as the “Luminary.” Although the Or is a reflection of the Ma’or, there is an infinite gap between them. It thus goes without saying that there is an infinite gap between Or and the Essence of G-d, which ↩

89. Rashi, Bereishis 1:1. ↩

90. Bo 12:41. ↩

91. Sefer HaMa’amarim 5659, end of p. 110 ff. Hemshech 5672, beginning of p. 117. See Or HaTorah, Bereishis, 41b. The “Great Circle” refers to the pre-tzimtzum light that is utterly transcendent. The kav is the liner flow of light that follows the tzimtzum and descends progressively down to animate the lowest levels; the farther it descends the more limited it becomes. However, in the Messianic Age, the Great Circle will touch and affect the kav-line, even at its lowest point. ↩

92. Chapter 25. See Likkutei Sichos, volume 9, p. 63. לעילוי נשמת הרה”ג הרה”ח אי”א נו”נ עוסק בצ”צ שליח כ”ק אדמו”ר מוהר”ר מנחם מענדל בהר”ר נחום הלוי ע”ה נלב”ע יו”ד כסלו, תשע”ג Dedicated to the memory and elevation of the soul of Rabbi Menachem Mendel ben Harav Nochum Halevi ע”ה Who passed away on the Tenth of Kislev, 5773 May his soul be bound in the bond of life ↩