Ma’amar Basi L’Gani 5734

The Ma’amar

Translated and Annotated by

Heschel Greenberg

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 lens 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 resisting that position of leadership.

Each year the discourse, the Rebbe delivered on Yud Shevat focused and elaborated on one chapter of the Previous Rebbe’s 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 5774 (the fourth cycle) we live with the discourses that the Rebbe said in the years 5714 and 5734.

In the year 5734, Yud Shevat coincided with Shabbos. That year the Rebbe delivered the Basi L’Gani Ma’amar twice. 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. As noted, these discourses are based on a listener’s account and were not reviewed or edited by the Rebbe.

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 personally 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, more recently, “Lahak” (which published a somewhat edited version of the Ma’amar) and were reproduced here in the translation. Additional explanatory footnotes were added by the translator to help clarify some of the concepts in the Ma’amar. These comments are my humble attempt at making some of the arcane concepts somewhat more accessible to the average reader. I cannot vouch for their accuracy.

Some of the differences between this Discourse and the one preceding it will be noted in the footnotes.

I am publishing this translation on the occasion of my birthday ישראל העשיל בן בילא מלכה (on Yud-Gimmel Shevat), the birthday of my daughter ‘חי’ שרה בת לאה תחי (on Yud Aleph Shevat) and my son ‘לוי יצחק בן לאה שיחי (on Chof-Beis Shevat)

It is my fervent prayer that the study of this Ma’amar will bring blessing to all of the above for a year of success, materially and spiritually, long life, good health, Nachas from children etc., and, most importantly, it should hasten the time when we will be reunited with the Ba’al Hilulo and our Rebbe, with the true and complete Redemption by מלכנו !משיחנו, תיכף ומי”ד ממ”ש. אכי”ר Heschel Greenberg 5 Shevat, 5774 Buffalo, New York

The Ma’amar

I have come into My garden, My sister, My bride.

The Ba’al Hahilula¹—in the discourse issued for his histalkus,² cites the Midrash, Shir HaShirim Rabbah, on this verse³:

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.

“The words ‘My garden’ mean ‘My chamber,’ the place where My essence was originally revealed.

For the essence of the Shechinah (the Divine presence) was originally revealed below.⁴ However, reunites with its Maker, the phrase Ba’al HaHilula literally means “the master of the wedding;” which, in Chassidic parlance, refers to the tzadik whose passing we are observing.

the sin of the Tree of Knowledge and subsequent sins—caused the Shechinah to withdraw from below and ascend upward. This process was ultimately reversed through the efforts of the tzadikimrighteous individuals, beginning with Abraham (“Abraham was alone”⁵) who merited and brought the Shechinah down from the seventh heaven to the sixth heaven. And through the efforts of subsequent tzadikim until and including Moses—who was the can be oblivious to its true G-dly nature. For this reason it is referred to as the “lowest” or “lowliest” of all the worlds.

In the first Ma’amar of Yud Shevat 5734 the Rebbe quotes the Midrashic statement, “The world was created as a completed world” (Beresihis Rabbah 14:7) to support the premise that the Divine presence was originally in this world. The Rebbe then offers the rationale for this: The reason for creation is that G-d desired a dwelling place in the lowliest of worlds.”

seventh generation, and “all sevens are beloved”— the Shechinah was drawn from the first heaven back down to earth.

This is the meaning of the verse: “The righteous will inherit the land and they will dwell on it eternally.”⁶ “The righteous” refers to all of the Jewish people, as it says, “All your nation are righteous.”⁷ They “draw down” and effectuate the dwelling⁸ on this earth of “the One who dwells forever.”⁹ This, they accomplish by their efforts at Vayikra Rabbah 29:11.

iskafia sitra achara-suppressing the “other side,” which leads to ishapcha sitra achara-the transformation of the “other side.”

This is consistent with the statement of the Zohar: “When the sitra achara is subdued it elicits the glory of G-d in all the worlds.”¹⁰ The phrase “in all the worlds” implies that this light is equal in all the worlds; it is the level of Sovev kol almin-the Encompassing light. The Zohar refers to this exalted effusion of light as istalek¹¹ which implies that it is “The other side” is the Kabbalistic terminology for evil. This suggests that evil is not an independent existence. It is “merely” the other side of holiness. In addition, it implies that there is no intermediary between good and evil. If it is not on the side of holiness it is, by definition, on the “other side” and is evil. See Tanya Chapter 6.

a transcendent level of light.¹² This level is expressed in the words, “He who dwells for eternity, exalted and holy.”¹³ all levels because it is utterly transcendent. See Torah Or end of Vayakhel.

This explains why, after the Torah was given and the Shechinah descended to the earth, there was a command to construct a Mishkan-portable Sanctuary and Mikdash-Sanctuary (“Mikdash is called Mishkan.”) as it is stated, “Make for Me a Sanctuary and I will dwell in them.”¹⁴ In the Mishkan the most essential service was the service of korbonos-sacrifices. The idea of a korban is to offer all of one’s faculties and senses to the One above.¹⁵ Indeed the extent of the elevation of a Eiruvin 2a. Although Mishkan usually refers to the portable Sanctuary in the desert and Mikdash to the permanent structure in Jerusalem, the Talmud states that, nevertheless, these terms can be used interchangeably.

Korban is that it reaches the “secret of the Ein Sof.”

This process of elevation through the sacrifices generates a reciprocal effusion of light from above that is extended downward. This “from above to below” process is expressed in the words,¹⁶ “a pleasant fragrance,” which our Sages explain to mean that: “G-d says, it causes me a spirit of contentment that I spoke and My Will was carried out,”¹⁷ referring to an elicitation of the Divine down below to dwell in the Mishkan and Mishkan See Zohar 2:239a. 3:26b – cited in the original Basi L’Gani discourse Chapter 18.

(“The Mishkan is called Mikdash”), and within each and every Jew, as the Torah states:¹⁸ “I will dwell in them.”¹⁹ The original Discourse²⁰ continues:

This premise (that the role of the Mishkan is to effectuate iskafia and ishapcha) also elucidates the verse (written in the context of the command to Eiruvin 2a.

“Make for me a Sanctuary”): “You shall make the beams for the Mishkan of Shittim (acacia) wood standing upright.” The word “Shittim” is cognate to the word for straying or deviating from the straightforward path.²¹ It is also connected to the word shtus-folly as in the statement: “A person does not transgress unlike a spirit of shtus-folly entered him.”²² To explain: The Mishkan’s objective for the fulfillment of “And I will dwell in them” is achieved by iskafia-suppressing the sitra achara, which will ultimately lead to its transformation-ishapcha. To facilitate the Mishkan becoming a dwelling place for G-d—“in them”—one must take “shittim-the spirit of folly,” suppress and transform it; and thereby transform darkness into light. This entails suppressing one’s deviation downward from the Terumah 26:15.

straightforward path of holiness, and even transforming it into a state of “holy folly”’ i.e., deviating upward from the straightforward and conventional path of holiness; transcending logic and knowledge. This is how we bring about the fulfillment of “And I will dwell in them.”

In Chapter four [the chapter that corresponds to this year²³], the discourse continues to elaborate on the means through which one achieves this service of, initially, suppressing and negating the deviation from the straightforward path of Torah and Mitzvos, by returning to it, and then reaching beyond that path by “deviating”—in the positive sense of the word—upward to the level of “holy folly,” a path that transcends reason and logic.

[The above addresses the question, how could one who strayed from the proper path return to the Sefer HaMa’amarim ibid. p. 116ff.

path of Torah and Mitzvos and even go beyond the straightforward path that transcends reason?] The explanation given there is based on the abovementioned premise that “a person cannot transgress unless a spirit of folly enters him.” However, this spirit of folly can only conceal the G- dly soul’s emotions. It cannot conceal the essence of the G-dly soul. Thus, when a person makes an effort to reveal and express the essence of his G-dly soul it dispels the concealment, and enables one to ultimately go beyond the norm of reason and logic. This matter still needs further clarification. How could any part of the G-dly soul, even its emotions, be concealed? Tanya states:²⁴ “The second soul in See below Chapter 5.

Israel is a part of G-d above.” The Alter Rebbe adds the word “mamosh-actually.”²⁵ It is therefore problematic how could there be anything in this world that can conceal and obstruct, not to mention oppose, the Divine soul which is G- dly, even if it is merely its emotional side?

Now a similar question has been asked about the world, in general,²⁶ the word for which “olam” implies concealment:²⁷ How can it conceal and Iyov 31:2.

obstruct G-dliness? The Alter Rebbe (in Sha’ar Hayichud Va’he’emunah²⁸) explains that just as creation ex nihilo, which derives from G-d’s attribute of Gedulah-greatness and is therefore beyond the grasp of the human mind, since G-d and His attributes are truly one, so too no creature can fathom G-d’s attribute of Gevurah, the attribute responsible for tzimtzum, the contraction and concealment of His creative power that prevents G- d’s creative power from being revealed to His creatures.

And while we are able to comprehend intellectually how the creation was created by its Creator it does not extend to our feelings. For if it was perceived by us we would feel that our existence is an extension The question is: How can something obstruct its very life-force and source of its existence? The Rebbe will cite the Alter Rebbe’s answer to this question and argue that it does not answer the question about the Animal Soul’s ability to conceal the Divine Soul.

of the life force and spirituality analogous to the effusion of the ray and light of the sun. [Moreover, as explained in Sha’ar Hayichud Vo’he’emunah,²⁹ there is a more precise analogy [for the relationship of the world to its Divine Lifeforce]: It is akin to the light of the sun when it is still within the orb of the sun. In that state it cannot even be referred to as a being; it is absolute naught and nothingness.³⁰] G-d’s ability to mask the life force, so that no creature is overwhelmed and nullified,³¹ is indeed a manifestation of His strength and omnipotence.³² In relation to the sun, which is clearly not a separate entity from its source.

Now, if with regard to the world there is a need to clarify how it is possible for its vivifying light to be concealed, how much more so does the Animal Soul’s ability to obstruct the G-dly Soul beg for clarification.

Moreover, whereas, with respect to the obstructive nature of the world, we can understand that it derives from G-d’s attribute of Gevurah, this clarification is inadequate to explain the Animal’s or wrong. It would, of course, eliminate the entire purpose of existence, which is for us to make a dwelling place for G-d by our actions.

Soul obscuring of the G-dly Soul, for it is more than just concealment and obstruction. In this case it knows that it is G-dly and is still opposed to it. The question therefore is: How can a creation oppose its Creator, a veritable part of G-d Himself. This contravenes G-d’s very system He instituted within Creation.³³ At this point the question seems to be: While the creation can conceal the presence of its Creator, it is not a natural phenomenon; it is rather due to a special G-dly power of tzimtzum. However, the Animal Soul is very much aware of the existence of a G-dly soul, yet it chooses to oppose. How could it oppose something that it knows exists? The distinction between the concealment of G-d in creation and the concealment of the G-dly Soul within man comes into sharper focus in the next paragraph. However, in the next few paragraphs the Rebbe modifies the question.

This is analogous to the distinction drawn between the miracle of the splitting of the Red Sea and other the G-dly Soul to be concealed by the Animal Soul. If that were the case, however, that it was G-d’s miraculous power, our Sages would have acknowledged that incredible miracle. For, as the Rebbe will explain shortly, miracles that involve transformation of one entity into another are comparable to the splitting of the Red Sea where the water turned into dry land. This miracle, and those like it, is characterized as “difficult.” Nowhere do we find the obfuscation of the G-dly Soul by the Animal Soul designated as “difficult.”

The question is magnified upon appreciating the difference between the way the creation conceals the presence of the Creator and the Animal Soul’s opposition to the G-dly Soul. The creation merely obfuscates but does not negate. A table may not reflect its G-dly nature, but it does not tell us to go against G- d. It is, in that sense, neutral. By contrast, the Animal Soul is anything but neutral as it causes us to engage in behavior that contradicts the G-dly Soul’s interests. To allow for this phenomenon, there must either be a greater miracle on G-d’s part, which would have been expressed by ur Sages and referred to as “difficult,” or, alternatively there must be a “natural” explanation for this phenomenon as the Rebbe will explain below that the Animal Soul actually possesses a higher source.

miracles. The Mitteler Rebbe, in Sha’ar Ho’Emunah explains, at length, why the splitting of the Red Sea is characterized as “difficult.” Indeed, it is regarded as the most difficult of miracles, so much so, that it became the model for anything that is deemed to be difficult. Those things are described “as difficult as the splitting of the Red Sea.”³⁴ At first glance, the question can be asked, what is so difficult? After all, G-d was the one who created the nature and boundaries of the sea as well as the parameters of dry land.³⁵ The explanation, however, is:

Chapter 29ff and 32ff.

G-d molded and established the respective parameters of the sea and dry land. As explained there, the sea represents the most sublime of levels, and is therefore employed as a metaphor for the “hidden worlds,” whereas dry land is inferior to the sea, being merely a recipient.³⁶ As such, the act of splitting the Red Sea, “transforming sea into dry land,”³⁷ totally reversed the nature G-d instilled in the sea and dry land. From the vantage point of nature and the creation it is considered to be “difficult.”³⁸ In the abovementioned citation from the Mitteler Rebbe’s Sha’ar Ho’Emunah.

Similarly here: The ability outside forces have to oppose the emotions of the G-dly Soul represents a total reversal of the way G-d molded and established the natural patterns of His world.³⁹ (It is therefore incomparable to the obscuring effects of G-d’s attribute of Gevurah on the world.)⁴⁰ Although Tanya⁴¹ asserts that the sitra achara (which animates all things which are associated with the “three entirely impure Kelipos” as explained there in detail⁴²) has no genuine existence for which which conforms to certain patterns within specific parameters, changing those parameters is deemed “difficult.”

reason it is likened to darkness that has absolutely no substance. Nevertheless, G-d did indeed endow it with the “license” and ability to rise up and oppose the holiness of the G-dly Soul.

The question therefore remains: If this is true, why is it then not described as difficult, comparable with the difficulty in splitting the Red Sea? We do not find our Sages applying that designation to this matter.

cover and obscure their content; these kelipos conceal the Divine within creation). The first category are the three pure forms of impurity (described in the prophet Yechezkel’s vision of the Divine chariot (Yechezkel 1:4) as a “storm wind,” “a great cloud” and “a flaring fire.” The second category referred to as kelipas nogah (A kelipah that shines) is based on the description of Yechezkel: “And a light that was around it.” The three impure forces are responsible for all the things and actions in the world that either directly negate G-d or His commandments, or the objects that are off limits to the Jew. kelipas nogah, by contrast, represents objects and actions that are neutral because they can go either way..

The above is discussed, by the Tzemach Tzedek, in his unique style, in his Sefer HaChakirah⁴³ where he poses an apparent contradiction: On the one hand, G-d is beyond the realm of impossibility,⁴⁴ nevertheless, we find the description of “impossible” (such as the co-existence of two opposites) ascribed to many matters of holiness.

The Tzemach Tzedek reconciles these two seemingly contradictory facts:⁴⁵

When we say that for G-d the impossible is impossible, that is true relative to the Creator. There is no way one can understand, grasp and conceive of the Creator. The term nature cannot be applied to Him. Hence, there can be no impossibilities for Him.

I.e., the distinction made between G-d’s ability to obscure His presence and the creation’s ability to transform its nature.

When discussing a created being, one cannot ascribe to it two opposites in its state as a created being; it is an impossibility.

The same would seem to hold true in our discussion. Notwithstanding the Torah’s empowerment of the “other side” to oppose the holiness of the G-dly Soul, when it comes to actually engage in opposition it does so as a created, adversarial being. If so, there is a basis for the puzzling question: What power does a created entity have to oppose and wage war against the realm of holiness. In the recent publication of this discourse (Lahak) there is an insertion that appears to be a note the Rebbe added in response to a question that was raised concerning the premise that the term “difficult” must be applied to any situation in which two opposites coexist. This appears to be contradicted by the statement in the Talmud (Yoma 21, end of side a, see there for cross references) that the Ark did not occupy any space (despite the fact that it has precise measurements). This is indeed in the realm of impossibility (and yet, the Talmud does not designate it as “difficult”).

The Rebbe’s answer is that there is no practical difference in making that designation.

[The Rebbe seems to be suggesting that there are phenomena that are indeed in the category of “difficult” but there is no useful purpose in making that statement. There are no lessons to be derived from the knowledge that a given miracle is “difficult.”] “Moreover,” the Rebbe continues, “it was a miracle that occurred in the Beis Hamikdash where there were 10 constant miracles (Avos 5:5).”

[It was not a novel or extraordinary event relative to the place in which it occurred; it doesn’t evoke a sense of incredulity as major miracles would evoke in other less miraculous settings.] This, the Rebbe continues, “is in stark contrast with the subject of marriage etc. [about which the term difficult is applied. In these cases that affect our behavior and reactions it is important for us to know the incredible miracle that G-d does for us in finding our match and providing for our sustenance—the two miracles that are compared to the splitting of the sea].

The Rebbe then addresses the reason for mentioning that the splitting of the Red Sea is difficult. What practical application is there in this information? In what way is it different from the miracle of the Ark?

The Rebbe explains: “Regarding the splitting of the Red Sea it is mentioned only in passing.” [It is not mentioned as an independent statement; it is merely used as a This question is magnified according to the Tzemach Tzedek’s exposition⁴⁶ of the phrase “difficult as the splitting of the Red Sea.” The Tzemach Tzedek asks, why is it that the creation of the world, which is creation ex nihilo,⁴⁷ not described as “difficult.” It is a far greater wonder point of comparison for the finding of a match.] “Similarly,” the Rebbe concludes, “the term “difficult” should have been employed to describe the opposition of the sitra achara that we experience on a daily basis. This information would give us encouragement to be victorious over it (as explained in Tanya Chapter 29)”.

[There is indeed, a practical reason, for the Sages to have underscored the uniqueness of the miracle of the Animal Soul’s ability to oppose the G-dly Soul. Tanya, Chapter 29, which the Rebbe references, describes how one can combat the Animal Soul’s desensitization process by reflecting on its lowliness. Knowing that the Animal Soul’s power is, in truth, an anomaly that requires a major miracle akin to the splitting of the sea, will aid us in realizing the nullity of the Animal Soul.] than the splitting of the Red Sea, as explained in Sha’ar Hayichud Vo’he’Emunah.⁴⁸ The Tzemach Tzedek answers that the fact that creation is a greater wonder than the splitting of the Red Sea is only insofar as the power of the Creator is concerned. However, to transform the sea into dry land within the parameters of nature and creation entails a measure of difficulty that doesn’t even exist in the creation ex nihilo.

[Although, Sha’ar Hayichud Vo’He’Emunah, cited above, explains that creation itself is exclusively the domain of the Creator, who creates by virtue of His infinite greatness and kindness, nevertheless, once the world was created, and the created beings exist as created beings, there are no contradictions or difficulties inherent in the process of creation].⁴⁹ Creation exhibits a far greater transcendence over nature than splitting of a sea.

This then is why the phrase “difficult as the splitting of the Red Sea” is applied because this difficulty cannot be found even in creation ex nihilo.

This is consistent with the Tzemach Tzedek’s explanation⁵⁰ of the verse, “And you shall raise your staff and stretch out your hand…”⁵¹ written in connection with the splitting of the Red Sea. The word “staff” (as explained there and will be explained further below⁵²) refers to the entire structure of hishtalshelus.⁵³ evoke a sense of amazement that we should designate it as “difficult.” However, when we see a transformation of nature occurring within the system, that does indeed evoke a sense of amazement and incredulity. It therefore warrants employing the term “difficult.”

[The reason why the term matcha is employed here rather than the synonym “shevet”⁵⁴ is to preclude the lower worlds of BY”A⁵⁵ that are called shevet, for reasons explained there. Matcha alludes to both the world of Atzilus⁵⁶ and that which is above interlocked within the next in a downward progression to give rise to our physical world.

The meaning then of G-d’s instruction to Moses to “raise your staff” is to go beyond the most sublime levels of hishtalshelus to bring about the splitting of the sea, as will be explained, in the text, shortly.

Atzilus. Strength and fortitude are the hallmarks of these worlds, which explains why it is called “your staff.”⁵⁷ To transform the sea into dry land, inasmuch as they exist within the parameters of nature, he had to raise his staff even higher than the worlds that are beyond Atzilus.

After that he had to “stretch out his hand,” the word for hand yadcha is related to the letter yud. This means that the letter yud, which represents the very genesis of the flow from above downward,⁵⁸ must character to existence, albeit, one that is totally devoted and subordinated to G-d. There are also dimensions that are even more abstract and G-dly than Atzilus. These dimensions are expressive of G-d’s infinite Being. Yet, even to describe G-d as infinite is a limitation. Moses’ needed to raise his staff to reach even beyond the most sublime of worlds to access the Divine power to split the sea.

be activated to effectuate the splitting of the sea and its transformation into dry land.

To summarize: To effect the transformation of the sea into dry land he had to: ”raise his staff,” i.e. reach out to a level that even transcends the worlds that are above Atzilus.

All of the above serves to magnify the question regarding the Animal Soul’s ability to wage a daily war against the G-dly Soul. Not only does the Animal Soul conceal and obstruct the G-dly Soul, it also becomes its adversary. In other words, the instruments of revelation. A letter reveals and brings forth an idea. In Hebrew the word letter-os actually denotes “bringing forth.” The entire process of revealing and expressing G-d’s sublime energy is therefore represented by the letter yud. It would not have sufficed for Moses to merely “raise his staff” i.e., to reach beyond the most sublime levels to access G-d’s most transcendent power; he also had to create the mechanism for that power to be revealed and manifested down here to split the sea. This process is alluded in the words, “and stretch out your hand-yadcha, i.e., your ‎yud.

“other side” counters with outright opposition. We are compelled to conclude that the power it has to be an adversary is “more potent” than the power of the G-dly Soul, as it were.⁵⁹ We can understand this by first prefacing the exposition in the writings of the Arizal⁶⁰ on the verse, “…[M]an does not live by bread alone, but rather, that man lives from all the utterances of G- And not just obfuscation.

d’s mouth.” There is a well-known question that has been raised concerning this verse: Isn’t G-d’s utterance found within man? Why does a humanbeing then have to receive his sustenance from G-d’s utterance within bread?

In this context,⁶¹ the Ba’al Shem Tov, in Keser Shem Tov,⁶² cites the verse written with respect to the Manna (the subject just read in Parshas Beshallach⁶³): “He afflicted you and let you go hungry. He fed you with Manna, which you have never experienced, nor have you fathers experienced, to make you realize that man does not live by bread Ekev 8:3.

alone, but rather, that man lives from all the utterances of G-d’s mouth.” At first glance, the question arises, what is the connection between these matters?⁶⁴ Furthermore, how can it be said that “he afflicted you and let you go hungry” in relation to the words “He fed you the Manna.”⁶⁵ Ekev 8:3. Here the verse is quoted in its entirety.

The Ba’al Shem Tov explains by citing the aforementioned citation from Likkutei Torah of the Arizal who cites the question posed by philosophers, what is the soul’s life-force? It would be illogical to assert that the soul derives its life from the physical bread and food. The philosophers appear confounded by this problem.

The Arizal answers by referring to the way the world was created by G-d’s Ten Utterances. These utterances are the “word of G-d” referred to in the verse: “Forever Your word stands in the heavens.”⁶⁶ This is what sustains the inanimate, vegetative, animal and also the human⁶⁷ species. The body that Why would the human being need to be nurtured by a substance of a lower grade?

derives its nourishment from the physical food parallels the soul deriving its sustenance from the word of G-d embedded within the food.

This then is the meaning of the foregoing verse:

“Man does not live by bread alone.” The word “alone” implies that man cannot live when the bread is alone; i.e., the physical detached from the inspiration of the spiritual.

“[The] Man lives” refers to the soul that is called ha’adam-person with the definite article because it is the essence of the person.

“[M]an lives from all the utterances of G-d’s mouth,” means that when you utter G-d’s name with concentration when reciting the blessing before eating,⁶⁸ this utterance of G-d arouses the In the Hebrew the word used is ha’adam, which, when translated literally, yields: “the man.” The reason it uses the definite article is to allude to the fact that we are dealing with the person’s soul, specifically, the unique aspect of the human-being.

“utterance of G-d’s mouth” embedded within inanimate, vegetative and animal foods. This Divine utterance, embedded within the food, then joins with the Divine utterance within the soul to nurture the person’s soul.

To explain:⁶⁹

There is a principle “the higher something is the lower it will fall.”⁷⁰ In a subsequent section of the Ma’amar,⁷¹ it discusses how the animal, vegetation Ba’al Shem Tov links these two renditions: When our G- dly utterances (i.e., our blessing before partaking of the food) are done properly then we activate the Divine utterance within the food to merge with the Divine utterance of our soul. This is what truly animates us.

and the inanimate are lower than the human being, which, in turn, proves that they possess a spark that originates in a higher place. And when this source is revealed, this Divine utterance gives life to the Divine utterance of the person.

Form the above it follows that whatever is true about the inanimate, vegetative and animal, can be said about those things that are even lower than the inanimate. These lowliest entities comes from an even higher place; higher even than the level that is elicited to give existence to the category of the inanimate.

This is the general difference between “kelipas nogah-the translucent shell” and the “shalosh kelipos hatmei’os-the three totally impure shells.” Tanya explains that the three totally impure kelipos possess no good; thus they are totally impure. This premise is questioned by the Rebbe Rashab (in his discourse entitled Vayigdalu HaNe’arim⁷² and in several other End of Chapter one.

discourses): How could it be said that they possess no good and they are totally impure? If they exist, existence can only come from positive energy.⁷³ The Rebbe Rashab explains that existence can manifest itself in a manner of kelipas nogah and it can manifest itself in the manner of shalosh kelipos hatmei’os.⁷⁴ The analogy to these two forms of existence is the mixture of forbidden substances in permissible substances. The same is true of kelipas nogah; it is a mixture of good and evil, which can manifest itself either where the majority is good, half good or the minority is good. But even that minimal good is truly good and can exist independently or in a mixture with the negative.

See Sefer HaMa’amarim 5670, p. 104. Hemshech 5672, Volume 2, p. 770.

By contrast, shalosh kelipos hatme’os have no good because the good that enables it to exist is not at all discernible. The parallel to this in the laws of forbidden mixtures is: “chaticha na’asis neveilah, where the piece of food become infected by the forbidden substance and acquires the status of the forbidden food itself.”⁷⁵ However, the fact that the spark has descended so low proves that its root and source is extremely high; higher even than the source of the Divine utterance in the realm of the inanimate, and even higher than the Divine utterance of the G-dly soul.⁷⁶ Chullin 100a. When a piece of forbidden food mixes into kosher food and there is no ratio of 60 to one, the entire mixture acquires the status of forbidden food.

From all of the above we can understand how it is possible for the Animal Soul to oppose the G-dly Soul’s agenda, even within the parameters of the created being. Nevertheless, despite the Animal Soul’s ability to conceal the power of the Divine Soul, it only empowered to conceal and obstruct the emotions of the G-dly Soul. Emotions are expressions of the soul.⁷⁷ However, when dealing with the soul’s G-d does not have to super-impose His Suprarational power to make this opposition happen although it is contrary to the system of nature. The system itself allows for the Animal Soul’s ability to counter the G-dly Soul because in its source the Animal Soul is higher.

essence that is beyond division and defies exposure, the Animal Soul cannot oppose it, nor can it conceal and obstruct its presence.

We will better understand this concept with the Maggid’s exposition, in his Likkutei Amarim,⁷⁸ on the verse “And you shall raise your staff” cited above:

G-d’s initial desire to create a world was motivated by the delight he would have in doing so. This delight derives from the efforts of the tzadikim. When a person performs his duty to fulfill the will indivisible, unassailable and inaccessible to threats from the outside. It is the innermost sanctum that is not vulnerable. And when that essence is touched nothing can convince the person to do anything counter to that essence. This is the explanation given in Chassidus, specifically in Tanya Chapter 18-19 and in the original Basi L’Gani discourse) of the phenomenon of a Jew giving his life for Judaism despite not having any conscious interest in it.

of the “Primordial One” he causes Divine delight. It is known that everything can be elevated to its root and source. Thus, when a person performs his service to bring joy to his Maker, he elevates those things with which he performs his service to the Primordial will and to the Divine delight, which is a This term describes G-d as the source of everything, rather than His infinite reach, which is referred to as the Ein Sof. Even G-d’s light, which is Ein sof-infinite is not without a source—G-d’s essence. Hence Kadmon is the ultimate source and beginning of everything. This beginning is akin to the power of delight in the human being which is the innermost drive that motivates a person to want something. The point of the Maggid is that if one performs his service to G-d with the intention of fulfilling G-d’s essential will, he is actually taking that which he utilizes to fulfill that will and elevates it to its Source, the Primordial Will and Delight. Once one reaches the source he has the power to alter nature—transform sea into dry land. Inasmuch as everything flows from the source, once one “reaches” the Source they can realign everything that emerges from it. More specifically, as the text will explain, the divisions within nature no longer exist as a result of one reaching the Source relative to which there are no divisions.

realm characterized by a simple unity that transcends division.

Since at that level there is no division, therefore, by way of this elevation to the Primordial will, one has the capacity to alter the sea into dry land.⁷⁹ (Alternatively, the example given by the Maggid, “One who tells the oil to burn can tell vinegar to burn.”⁸⁰ With this premise the Maggid explains the verse “And you shall raise your staff” stated in conjunction “In this context “simple” means a non-divisible, noncomposite unity.

with the splitting of the Red Sea. The Hebrew word for “staff” can also be rendered “leaning.” This refers to a situation in which one can lean in the direction of that which is holy and good or the opposite. Concerning this the Torah says, “And you shall raise your staff:” Raise it to a place above, to the place of will and delight.⁸¹ The result of this will be: “and stretch out your hand.”⁸² The word hand-yadcha alludes to the letter yud; a seminal letter which alludes to the genesis of a process⁸³ that enables the energy to “lean” and i.e., the potential for leaning in two different directions symbolized by the staff, which has the connotation of “leaning.”

extend downward ultimately resulting in the splitting of the sea.

This explains why the Animal Soul does not have the ability to conceal the essence of the G-dly Soul. The G-dly soul’s essence has the capacity to raise the Animal Soul to its root that leads to the possibility of its suppression and transformation.⁸⁴ Now, just as the above applies to the effect of the G- dly Soul over the Animal Soul, so too it is with respect to its effects on the world. G-d, from His perspective as Creator, is concealed from His creation. Nevertheless, the world is a true existence.⁸⁵ Once the Source is extended downward, its power of unity prevails and the sea and the dry land are no longer disparate entities.

Now, Maimonides writes:⁸⁶

“All the beings… came into existence only from the truth of His existence… This is implied by the prophet’s statement, ‘And G-d, your G-d is true.’⁸⁷ He alone is true and no other entity possesses truth that compares to His truth. This is what the Torah stated: ‘There is no true existence besides Him.’”⁸⁸ Despite the fact that the world obscures its true nature, and would therefore seem to be a façade or a mirage, nevertheless, the Rebbe stresses, this does not dictate that the world is a non-existent reality. This premise is one of the paradoxes Chassidic thought expounds on. There are two realities: Reality from G-d’s perspective and reality from our perspective. However, even that second reality has validity from G-d’s perspective because it is a manifestation of His power of Creation couple with His parallel power of tzimtzum, to conceal His reality from creation.

Now, despite this, the Torah states: “In the beginning G-d created the heavens and the earth.”⁸⁹ The Rebbe Maharash (in several of his discourses,⁹⁰ especially the one entitled Mi Kamocha⁹¹) cites this verse as compelling proof that the creation of the world is a true existence, for the Torah of Truth indeed states “In the beginning G-d created.”

The Rebbe Maharash also adduces “proof”⁹² to support this contention from the law⁹³ of “two people were gathering cucumbers [with sorcery], one gathers and is not liable and one gathers and is liable: one who performs the act is liable; the one G-d’s exclusive title to truth.

who creates an illusion is not liable.” From here it can be demonstrated that the world’s existence is not an illusion but rather genuine reality. However, this reality derives from “G-d your G-d is true;” and “All the beings… came into existence only from the truth of His existence.”⁹⁴ It may be said that our mission in this world is to reveal its true existence; that it is from His true existence that all existence comes into being. It is achieved by the service represented in the words of “raise your staff,” as interpreted by the Maggid (cited above), whereby one raises the world to its root and source, reaching the Primordial will and delight. This means that he reaches His true existence.

When one achieves this level changes can occur such as the statement cited above: “The One who says to If all existence were an illusion, what is the difference between one who “performs the act” and the “one who creates an illusion?”

oil it should burn can say to vinegar it shall burn,” as well as the transformation of the sea into dry land. Moreover, not only does this cause the suppression of evil, as in the verse, “And his enemies will lick the dust,”⁹⁵ but in addition, it also brings about the transformation of the sitra achara; the transformation of darkness into light and bitterness into sweetness.

The rationale for this effect is that the process of transformation takes place when one rises up to the Primordial will and delight. From that vantage point there can be transformation; not only When we reach the source of our existence, we can be in control of the lower reality that is our natural world.

transformation of oil and vinegar or sea and dry land but also the transformation of darkness into light and bitterness into sweetness.

This explains why the words “And his enemies will lick the dust,” which is the idea of iskafiasuppression are followed by the words: “All nations will serve Him,” which embodies the idea of ishapcha-transformation. And thus “…the kings of Sheva and Seva will offer gifts.”⁹⁶ This will lead to the ultimate result: “His glory will fill the entire earth,”⁹⁷ through which this lowly world is rendered “My garden, My dwelling place.”

This is also the meaning of the words “The righteous will inherit the land and they will dwell on it eternally.”⁹⁸ They cause the Eternal to dwell on the earth; [which parallels the abovementioned verse]: “and His glory will fill all the earth,” which will extend to all of details and aspects of the earth.

Ibid. verse 11.

All of the above is achieved by the tzadikim—“And Your nation are all tzadikim”—endowed with the treasures that are revealed to us by the Supreme King of Kings, the Holy One, blessed is He. These treasures are entrusted to us by the officers to the troops who are the ones who actually bring about victory; the dwelling of G-d within them.

This will lead to “Israel will do Teshuvah and be redeemed forthwith.” For, “a man will arise from the House of David who meditates on the Torah and is engaged in Mitzvos as his ancestor David. He will wage G-d’s war and be victorious and he will build the Holy Temple in its place,” subsequent to which he will gather all the Jews,⁹⁹ with the true and complete Redemption; may it be nigh, literally!

See Rambam, Hilchos Teshuvah, 7:5.

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. The word Hilula (which means wedding) is used to describe the passing of a Tzadik at which time the soul ↩

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

3. Basi L’gani 5710 (Sefer Ha’Ma’amarim 5710, p. 111 onward). This discourse was submitted by the Ba’al HaHilula to be studied on Yud Shevat 5710, the day of his Histalkus. Although it was originally dedicated by the Previous Rebbe to his grandmother, the Rebbetzin Rivkah of blessed memory who passed away on Yud Shevat, it was understood that this discourse was his last direct message to us. ↩

4. See Bereishis Rabbah 19:7. The term “Below” refers to our physical, corporeal world, the last and lowliest of all the various spiritual worlds. Spiritual worlds are characterized by their awareness of and devotion to G-d. The spiritual worlds are different gradations of spiritual consciousness. Unlike the spiritual worlds, the physical world which we inhabit ↩

5. Yechezkel 33:24. This verse underscores Abraham’s uniqueness. The Rebbe is intimating that the power to reverse the process of G-d’s withdrawal from the world was attributed to Abraham’s uniqueness; standing single handedly against the entire world to promote pure Monotheism. ↩

6. Tehillim 37, 29. ↩

7. Yeshayahu 60:21. See Sanhedrin beginning of Chelek. ↩

8. See Maharzav on Bereishis Rabbah ad loc. Matnas Kehunah and Maharzav on Bamidbar Rabbah 13:2. ↩

9. I.e., the tzadikim cause the Divine presence to once more be revealed in our physical world. The simple meaning of the verse is that the righteous will be rewarded by living forever on the earth. The inner dimension of this verse is that the righteous will inherit the land—Gan Eden or paradise—because they cause the One who dwells forever to dwell upon the earth. ↩

10. See Tanya Chapter 27 and Likkutei Torah, beginning of Parsha Pikudei (taken from Zohar, II 128b). See also there 67b. 184a. Torah Or, Vayakhel 89d. Likkutei Torah, Parshas Chukas 65c. ↩

11. Usually translated as “departed” but is more precisely translated as “ascended” implying that the Divine light generated by iskafia is of a level that relates equally to ↩

12. G-d’s energy or light manifests itself in two modalities. The first, referred to as Memale kol almin, is the immanent force of G-d that is modulated to conform to the status and needs of each and every creature. It represents the internalizing light of G-d. By contrast, the modality known as “Sovev kol almin” (literally “surrounds all worlds,” but, more precisely “encompasses all worlds”) is the transcendent Divine light, in relation to which all worlds are equal. This light cannot be absorbed by the highest of worlds, neither are the lowest precincts indifferent to it. This transcendent aspect of G-d is revealed below when we suppress and subdue the negative forces. ↩

13. Shabbos Shacharis liturgy. This reference speaks of G-d’s dwelling and refers to G-d as “exalted and holy” indicating G-d’s transcendence. This supports the retranslation of the verse cited above that refers to how tzadikim cause the dwelling of the transcendent aspect of G-d to be revealed below. ↩

14. Terumah25:8. ↩

15. See Sefer Habhir #46 (109). See also Sefer HaMa’amarim 5709 p. 27. The very word Korban implies bringing something close. The physical process of the Korban involved burning an animal on the Altar where the meat of the Korban literally is consumed by and ascends in the fire and smoke. This parallels the spiritual dynamic of causing one’s faculties and senses to be consumed in the G-dly passion and elevated and brought near the One above. ↩

16. Mentioned in Vayikra 1:10 and in multiple verses as G-d’s response to the sacrifices. ↩

17. Toras Kohanim, cited by Rashi. This implies that sacrifices were not just a unilateral endeavor which involves our offering to G-d. There is also a response from G-d who expresses His satisfaction with our offering. In addition, the word for pleasure, “nachas,” also has the connotation in Hebrew as “descent,” indicating G-d’s “drawing down” of Divine energy below in response to our ascent above through our offerings. ↩

18. In the verse cited above that begins with the words: “Make for Me a Sanctuary.” Our Sages questioned the plural form “in them” and explained that through the Mishkan-Mikdash the Divine dwells in each and every Jew. In the series of Basi L’Gani discourses the emphasis is on how we can create our own Mikdash to bring the Divine presence within ourselves, as will be addressed shortly. ↩

19. See Likkutei Torah, (beginning of Parshas Naso 20b, et al) where this exegesis is attributed to “Our Sages.” See Reishis Chochma, Sha’ar HoAhavah, near the beginning of Chapter 6. Alshich on the verse cited in the text. Shaloh 69a. 201a. Chelek Torah Shebiksav, Terumah 325b. 326b. See Likkutei Sichos Volume 26, p. 173, n. 45. ↩

20. Chapter 3. ↩

21. This subject is discussed in greater detail in the original Basi L’Gani discourse, chapter 3 (Sefer HaMa’amarim p. 114ff.) See also Siddur (Im Dach), Drushei Chasunah 128a. Basi L’Gani 5658. Kuntres Hamayon 26:1. ↩

22. Sotah 3a. ↩

23. Sefer HaMa’amarim Melukat Volume 2 p. 238, “pesach davar” and f. 2. and P. 257. See Translator’s Introduction. ↩

24. Chapter 2. ↩

25. Mamosh. This additional word is meant to convey the idea that the words of Iyov were not hyperbole or only to be understood figuratively. ↩

26. That conceals the Divine within it. The Rebbe is introducing here a similar question about how existence, in general, can conceal its G-dly nature. The Rebbe will then demonstrates that the concealment of the G-dly Soul by the Animal Soul poses an even more powerful challenge. ↩

27. Likkutei Torah Shlach 37d. Biurei Hazohar of Tzemach Tzedek Volume 1) p. 355 ↩

28. Tanya part 2, Chapter 4. ↩

29. Chapter 3. ↩

30. Our existence is more than just an extension of G-d’s existence. We are totally subsumed within Him and therefore, it is only G-d’s power of Gevurah and tzimtzum that enables us to be totally oblivious to our true Divine existence. ↩

31. If G-d’s power would be evident we would be totally overwhelmed by it and that would make it impossible for us to function, let alone have free choice to do right ↩

32. Literally: “These are indeed His strengths!” This is an expression based on the Midrash (Yalkut Shimoni # 1071.) and Talmud (Yoma 69b) describing the way the Men of the Great Assembly restored the usage of the praise for G-d as “mighty.” Daniel ceased using this praise because he argued “strangers are enslaving His children, where are His powers?” The Men of the Great Assembly responded to this challenge: “These are indeed His strengths! He restrains His will and shows how He can delay venting His anger.” This expression thus captures the idea that G-d’s ability to conceal His strength is actually the greatest manifestation of His power ↩

33. The question here seems to be: While we can accept the notion that G-d has the ability to conceal Himself from us, how do we explain the mechanism for the Animal Soul’s obscuring of the G-dly soul? Their respective natures were determined by G-d. The Rebbe, below, anticipates the argument that G-d could also have performed a “miracle” that would allow ↩

34. Pesachim 118a. Sotah 2a. See there for cross references. See Zohar I:207b. II:170a. In the abovementioned references marriage (the ability to find a mate) and earning a livelihood are deemed “difficult” and are compared to the splitting of the Red Sea. ↩

35. What prevents G-d from altering the nature He Himself created? ↩

36. It is therefore employed as a metaphor for the “revealed worlds” that is on the receiving end from the “hidden worlds.” The Rebbe reinforces the idea that “sea” and “land” are radically different creations, for even on the spiritual plane they represent radically different, even opposite, entities. ↩

37. Tehillim 66:6. ↩

38. In other words, from the perspective of the Creator nothing is difficult or impossible. However, from the vantage point of the system G-d invested in creation, ↩

39. The nature of the G-dly Soul is part of the system G- d created. For one part of the system to ignore and oppose another part should be characterized as “difficult” based on the abovementioned definition of “difficult.” ↩

40. Concealment of G-d’s presence is the nature of the world; the obscuring, and especially opposing, of the G- dly Soul is not. ↩

41. Chapter 29. ↩

42. The Alter Rebbe (Tanya Chapter 6) describes the two forms of kelipos (lit. “shells,” so called because they ↩

43. 34b ff. ↩

44. Nimna HaNimnaos-Literally: The impossible [for Him] is impossible. This concept is discussed by the Rashba in his Responsa (1:418) cited by the Tzemach Tzedek. ↩

45. I.e. that on one hand, there is nothing impossible, yet we cite certain things as being impossible. ↩

46. See Or HaTorah, Acharei (p. 564). ↩

47. I.e. Creation of something out of total nothingness, which is unlike human creations which always involve taking something and altering its shape or any of its other characteristics. ↩

48. Chapter 2 (77b). ↩

49. Once we see the world operating according to a fixed system (although the existence of the system itself is beyond our comprehension how it came about ex nihilo) creation itself ceases to be a wonder and it does not ↩

50. Or HaTorah Beshallach, 515ff. ↩

51. Beshallach 14:16. ↩

52. End of Chapter 3. ↩

53. Hishtalshelus-Literally: “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 ↩

54. These two words are used interchangeably but they are not synonymous. The shevet is a pliable branch of a tree, whereas the mateh is when it is formed into an unbendable staff. ↩

55. BY”A is an acronym for the lower three spiritual realms in descending order: Beriah (creation), Yetzirah (formation), Asiyah (action of completion).These worlds are different plains of G-dly consciousness. ↩

56. Atzilus, “the World of Emanation” is the highest “world” in the sense that it represents the level and consciousness wherein all of G-d’s attributes are one with G-d. This is in contrast with the lower three world of BY”A which are aware of G-d’s overarching presence but nevertheless, the perception in these world is, in varying degrees, that there is a semi-independent ↩

57. A staff (mateh) in contradistinction to a branch (shevet) is solid, unbendable, because it represents the higher, more powerful spiritual worlds. ↩

58. The letter yud is the smallest letter in the Hebrew Alphabet and is the beginning of every letter. Letters are ↩

59. In the first Ma’amar the Rebbe adds to the question: “When the G-dly Soul is garbed within the Animal Soul in a manner that allows the Animal Soul to conceal the G-dly Soul we have two opposites coexisting in relation to both the G-dly soul and the Animal Soul. From the perspective of the Animal Soul, the question is, how does it become receptive to the G-dly Soul and yet remain an Animal Soul? It is a contradiction in terms! And from the perspective of the G-dly Soul the question is: how does it remain a G-dly Soul while the Animal Soul conceals it? This too is a contradiction in terms. The coexistence of two opposites is only possible for the Creator and does not manifest itself within creation. ↩

60. Likkutei Torah of Arizal, Ekev 8:3. ↩

61. i.e., the premise that man must depend on the Divine utterance within bread and cannot be sustained just by the Divine utterance of man. ↩

62. Sec. 194. See Alter Rebbe’s Likkutei Torah, Tzav 13, end of side b ff. Et al. ↩

63. Parshas Beshallach 16:4ff.—Beshallach, which was read on Yud Shevat of the year in which this Ma’amar was delivered, introduces the subject of Manna. The next quote in the text, however, is from Ekev, when Moses recounts the events of the past. ↩

64. What is the connection between the way we were hungry and the knowledge that we do not live by bread alone etc.? ↩

65. The question is: how is feeding the Manna associated with hunger? [See Talmud (Yoma 84b) where it provides 2 simple explanations.] The answer of the Ba’al Shem Tov is not directly presented in this Ma’amar. However, in the preceding Shabbos Ma’amar the Rebbe cited the Ba’al Shem Tov’s answer that their hunger was a result of their inability to appreciate the refined spiritual nature of the Manna. And it is this spiritual aspect of the Manna that is the tru animating force of all food that we consume. In the case of the Manna it was clearly felt by all that it was more spiritual than physical, and that its spiritual constitution was the real source of nourishment. ↩

66. Tehillim 119:89. See Sha’ar Hayichud Vo’he’Emunah Chapter one where the Alter Rebbe explains how the process of creation is a continuous one, wherein the original utterance that was the creative force is continuously being renewed to create every part of creation every instant. ↩

67. “Midaber”-Literally: the speaker. The major distinction of the human being is his ability to communicate through speech. ↩

68. There is a play on words here: Literally the verse is referring to that which comes from G-d’s mouth; here the emphasis is on what comes out of our mouth. The ↩

69. A question still remains, why the Divine utterance in the food is necessary at all for our sustenance. Couldn’t the Divine utterance of the soul nurture itself? And if it needs to be activated, why couldn’t recitation of a blessing with concentration suffice? ↩

70. See Ma’amarei Admor Hazaken 5564 p. 126. See the references in Sefer Hamafteichos L’sifrei Admor Hazaken (Kehot 5741) entry Kol hagavoha… Sharei Orah 58a ff. 65a ff. Et al. ↩

71. The original Basi L’Gani discourse, end of Chapter 14. ↩

72. Of the year 5665 (Sefer HaMa’amarim 5665, p. 104). ↩

73. Nothing could possibly exist without a Divine spark that animates it. How then can we characterize these kelipos as being totally evil when they do, in fact, possess a Divine spark which is certainly good? ↩

74. See above n. 57 for a brief discussion concerning these two categories of impurity. ↩

75. Sefer HaMa’amarim 5665 ad loc. ↩

76. Higher than the lowest rung of existence (inanimate), which has the highest source, and higher than the highest rung of existence (the soul) which is manifestly sublime. ↩

77. The soul can be divided into two dimensions: The soul’s attributes and its essence. The attributes represent the many layers through which the soul expresses itself and there is the soul’s essence that cannot be expressed. The soul’s emotions, for example, are the manner through which the soul allows itself to be revealed. If the soul expresses a love for G-d; as powerful and spiritual that love may be, it does not capture its essence. Since the emotions do not really define the essence, an opposing emotion can come and wreak havoc on the G-dly Soul’s emotions. The essence, by contrast, is beyond reach of any negative force. It is ↩

78. Sec. 134 ↩

79. Sea and dry land, as underscored above, are two diametrically opposite creations. Yet relative to the Source, all divisions cease. ↩

80. Ta’anis 25a. The Talmud relates the story of R, Chanina ben Dosa whose daughter told him they were out of oil. His response was that the same G-d who gave oil the property to light can endow vinegar with the same property. And, indeed, that is exactly what happened. Rabbi Chanina was one whose whole being was consumed with a desire to satisfy G-d’s will. He was therefore able to reach that level—the Source—from which the divisions of oil and vinegar no longer exist. ↩

81. Where there is no leaning in either direction; there is only unity. ↩

82. The continuation of the verse: “And you shall raise your staff.” ↩

83. That brings the Source to which the staff was raised down into the world that can split the sea and elevate, suppress and transform the Animal Soul. ↩

84. Once one rises to the root where there is no leaning in two directions, the Anima Soul is no longer an adversary. ↩

85. See also BasiL’Gani 5733 Chapter 7. ↩

86. Hilchos Yesodei HaTorah 1:1, 1:4. ↩

87. Yirmiyahu 10:10. ↩

88. Vo’eschanan 4:35. ↩

89. Bereishis 1:1. ↩

90. Hemshech Mayim Rabim 5636, Chapter 158. See also Sefer HaMa’amarim 5626 p. 190. 5628 p. 191ff. 5743 p. 94. 5681 p. 107. Basi L’Gani 5733. ↩

91. Sefer HaMa’amarim 5629, p. 148. ↩

92. In the text it uses the term “like a proof” implying that it is not a conclusive proof. Perhaps it can be argued that within the illusion of reality there can be an illusion within an illusion. ↩

93. Sanhedrin 67a. ↩

94. Notwithstanding the reality of our existence; it is only real and true by virtue of its Divine source, which represents ultimate truth. ↩

95. Tehillim 72:9. There is a custom to recite a psalm daily, which corresponds to one’s age (Igros Kodesh, Rebbe Rayatz, Volume 1, p. 31. Volume 10 p. 53). On the 11th of Nissan 5733 (the 71st birthday of the Rebbe), the recitation of this psalm commenced (and continued until the 11th of Nissan of the year 5734). The Chassidim adopted the custom to recite their own psalm as well as the Rebbe’s. ↩

96. Ibid. verse 10. ↩

97. Ibid. verse 19. ↩

98. Tehillim 37, 29. ↩

99. See Rambam, Hilchos Melachim 11:4. בס”ד ↩