.... .... Basi LeGani Chassidic Discourses by Rabbi Yosef Y. Schneersohn ... of Lubavitch & Rabbi Menachem M. Schneerson ...... of Lubavitch ..... ...... ........ www.hebrewbooks.org ... .... .....

.... .... Basi LeGani The Last Chassidic Discourse by the Previous Lubavitcher Rebbe Rabbi Yosef Y. Schneersohn ... Yud Shevat 5710 ( 1 9 5 0 ; (.... and The First Chassidic Discourse by the Lubavitcher Rebbe Rabbi Menachem M. Schneerson ...... Yud Shevat 5711 ( 1 9 5 1 ; (..... . . . . . . .....^ KEHOT PUBLICATION SOCIETY 770 Eastern Parkway Brooklyn, New York 11213 5750 • 1990 . . . . ... .... V

BASI LEGANI Published and Copyrighted by "KEHOT" PUBLICATION SOCIETY 770 Eastern Parkway, Brooklyn, N.Y. 11213 Tel. (718) 778-5436 • (718) 493-9250 • (718) 774-4000 5750 • 1990 ISBN 0-8266-0481-1

.... .... Basi LeGani The Last Chassidic Discourse by the Previous Lubavitcher Rebbe Rabbi Yosef Y. Schneersohn ... Yud Shevat 5710 ( 1 9 5 0 ; (.... Based on a Translation by Rabbi Eliyahu Touger The First Chassidic Discourse by the Lubavitcher Rebbe Rabbi Menachem M. Schneerson ...... Yud Shevat 5711 ( 1 9 5 1 ; (..... Based on a Translation by Rabbi Sholom B. Wineberg Edited by Uri Kaploun

Table of Contents Publisher's Preface ix Editor's Note xiii Customs Relating to Yud Shevat xv Maamar Basi LeGani 5 7 1 0 ( 1 9 5 0 ; (.... Part I Maamar Basi LeGani 1 Part II Maamar HaYosheves BaGanim 26 Part III The Maamar Released for Purim 5710 49 Part IV The Maamar Released for Beis Nissan 5710 ... 66 Maamar Basi LeGani 5711 ( ( 1 9 5 1 ; 81 .....

... Publisher's Preface We are standing at a memorable milestone. The Tenth of Shvat this year marks the fortieth anniversary of the passing of the Previous Rebbe, Rabbi Yosef Yitzchak Schneersohn, of blessed memory. Moreover, this date marks the day of the ascendancy to leadership of the Lubavitcher Rebbe Shlita, Rabbi Menachem M. Schneerson. Before his passing, the Previous Rebbe wrote a four-part series of chassidic discourses (a hemshech of maamarim) based on the verse from Shir Hashirim, — .... .... ..... ... " I have come into My garden, My sister, My bride."1 Its first part, comprising five chapters, was released in advance with the intention that it be studied on Yud Shvat, to mark the anniversary of the passing of the author's saintly grandmother. As it transpired, this was to be the date of his own passing. Since "all the effort of man for which his soul toiled during his lifetime...becomes revealed...at the time of his passing,"2 it is clear that this series encapsulates the parting message of the Previous Rebbe's life-work. Indeed, less than a year later the Rebbe Shlita said: " I would like to suggest that we all commit to memory the maamar entitled Basi LeGani, in its entirety or in part.... In times of confusion or of doubt,...we should think it through. It is not the quantity that counts. What matters...is that we connect ourselves to the source Mastering the maamar will nourish our soul-connection (hiskashrus) with its author not only when we recite it, but at other times too our minds will be suffused thereby with the [Previous] Rebbe's teachings."3 Part II of the series was intended by the author to be studied on the Thirteenth of Shvat, to mark the anniversary of the passing of his saintly mother. Part III was to have been 1. 5:1. 2. Iggeres HaKodesh, Epistle 28. 3. In a public talk, Yud-Tes Kislev 5711. ix

released in time for study on Purim, and Part IV was intended for Beis Nissan, the anniversary of the passing of the author's father, the Rebbe Rashab, of blessed memory. The introductions, conclusions and chapter summaries of the last two Parts were never composed; the Rebbe Shlita released them for publication in the form in which they left their author's hand. Year by year, it has been the custom of the Rebbe Shlita to expound another chapter of the series in a discourse of his own. (The first twenty such maamarim first appeared in 5737 in a Hebrew volume entitled Sefer HaMaamarim Basi LeGani.) The first of the series, delivered on the first anniversary of the passing of the Previous Rebbe, is particularly noteworthy: it was the first maamar delivered by the Rebbe Shlita after he had taken up the mantle of leadership. In honor of the approaching forty-year milestone, Kehot Publication Society is proud to publish these two works in one English-language volume: Basi LeGani 5710, the last series of maamarim of the Previous Rebbe, and Basi LeGani 5711, the first maamar of the Rebbe Shlita. The former series was originally published by Sichos In English in 5740 (1980) in a translation by Rabbi Eliyahu Touger; the latter maamar was originally published by Sichos In English in 5748 (1988) in a translation by Rabbi Sholom Ber Wineberg. For the present volume, both translations have now been edited by Uri Kaploun. The original Hebrew texts were intended to read like transcripts of oral presentations. The translation only partly attempts to convert this structure into the more familiar essay style, while adding phrases where needed — to clarify obscurities and to maintain a free flow of ideas. The original text and the [bracketed] additions are intended to be read as one interwoven continuum. (Parentheses appear as used in x

the original.) All the unbracketed footnotes were written by the Rebbe Shlita for the original Hebrew editions. It is our hope that the publication of this translation will in some measure help this "seventh generation" to accomplish its task4 — of completing the historic process of drawing the Divine Presence back into this material world. Sichos In English Motzaei Shabbos, Rosh Chodesh Shvat, 5750 ... . . . ... ....4. Basi LeGani 5711, end of ch. 3, below. xi

Editor's Note In a tiny Australian townlet called Shepparton, which was to carry the seed of today's thriving empire of Chabad- Lubavitch activity that spans the entire continent, an elderly chassid woke up suddenly one Friday night. This was my late grandfather, Reb Moishe Zalman Feiglin ... , a chassid who for decades had been bound with every thread of his noble soul to the Previous Rebbe, of blessed memory, even though during their time in this world they had never met. As he was then recently widowed, his twelve-year-old grandson (the editor of this volume) slept in his house to keep him company. On that Friday night he hurried anxiously into the diningroom, where I followed him, to discover what had woken him: a framed photograph of the Previous Rebbe, which for years had occupied pride of place on a sideboard at the head of the room, had fallen to the floor. Pointing at the shattered glass he said quietly, "Something has happened!" I did my best to reassure him that there must have been a draft or perhaps a tremor, but to no avail. On Shabbos morning he shared his concern with our learned neighbor Reb Bezalel Wilschansky, the first of the Previous Rebbe's emissaries to Australia, who had come by as always to say Gut Shabbos, and to accompany my grandfather and my father ... to shul. He too sought to reassure my grandfather. Now my zeide was a man who had never been known to be shocked out of his tranquil faith and equanimity. This Shabbos, the only time in my recollection, he could find no peace. Finally, some time after Shabbos, the ominous telegram arrived from Brooklyn. The date of that Shabbos was the Tenth of Shvat 5710 (1950). ...... ... ..... May his everlasting merit protect us. U.K. xiii

Customs Relating to Yud Shvat By the Grace of G-d Rosh Chodesh Shvat, 5711 Brooklyn, N.Y. To Anash, to the students of Tomchei Temimim, and to those who have a bond or a relationship with my revered father-in-law the saintly Rebbe, of blessed memory: G-d bless you all. Greeting and blessings: In reply to the many questions that have been asked about a detailed schedule for the Tenth of Shvat, the yahrzeit of my revered father-in-law, the Rebbe, I would hereby suggest the following:5 1. On the Shabbos before the yahrzeit [each chassid] should attempt to be called for an aliyah to the Torah. 2. If there are not enough aliyos the Torah should be read [a number of times] in different rooms. However, no additions6 should be made to the number of aliyos [at each reading]. 3. The congregation should see to it that the Maftir should be the most respected member of the congregation, as determined by the majority of the congregation; alternatively, the choice should be determined by lot. 4. The congregation should choose someone to lead the prayers on the day of the yahrzeit. It is proper to divide [the honor, choosing] one person to lead Maariv, a second to lead 5. See also the letter of my saintly father-in-law, the Rebbe, concerning the first yahrzeit of his father, the Rebbe Rashab (in Chachmei Yisroel Baal Shem Tov, p. 33). 6. A directive of the saintly Rebbe, on the authority of his father. See also the She'elos UTeshuvos of the Tzemach Tzedek, Orach Chayim 35. xv

Shacharis, and a third — Minchah. In this way a greater number of Anash will have the privilege. 5. A [yahrzeit] candle should be lit that will burn throughout the twenty-four hours. If possible, the candle should be of beeswax.7 6. Five candles8 should burn during the prayer services. 7. After each prayer service (and in the morning, [this means] after the reading of Tehillim), the sheliach tzibbur should study (or at least conclude4 the study of) ch. 24 of Mishnayos Keilim and ch. 7 of Mishnayos Mikvaos. He should then recite the mishnah beginning "Rabbi Chananyah ben Akashyah...," followed silently by a few lines of Tanya,9 and Kaddish deRabbanan. 8. After Maariv, part of the maamar (Basi LeGani) that was released for the day of the demise should be recited from memory. If there is no one to do this from memory, it should be studied from the text. This should also be done after Shacharis, and the maamar should be concluded after Minchah. 9. Before Shacharis, a chapter of Tanya should be studied. This should also be done after Minchah. 10. In the morning, before prayer, charity should be given to those institutions that are related to our Nassi, my revered father-in-law, of sainted memory. Donations should be made on behalf of oneself and on behalf of each member of one's family. The same should be done before Minchah. 11. After Shacharis and the recitation of the maamar, each individual should read a pidyon nefesh. (It goes without saying that a gartl is worn during the reading.) Those who had the privilege of entering [the saintly Rebbe's study] for yechidus, or at least of seeing his face, should — while reading the pidyon nefesh — picture themselves as standing before him. The pidyon nefesh should then be placed between the pages of a 7. The Hebrew word for "beeswax" ( .... ) comprises the initials of the verse, ..... ..... ..... ... — "Those who lie in the dust will awaken and sing joyful praises" (Yeshayahu 26:19). 8. See Kuntreis Bais Nissan, 5708 and 5709. 9. This was the practice of my revered father-in-law, the Rebbe. xvi

maamar or kuntreis, etc., of his teachings, and sent, if possible on the same day, to be read at his graveside. 12. In the course of the day one should study chapters of Mishnayos that begin with the letters of his name. 13. In the course of the day one should participate in a farbrengen. 14. In the course of the day one should set aside a time during which to tell one's family about the saintly Rebbe, and about the spiritual tasks at which he toiled throughout all the days of his life. 15. In the course of the day, people (to whom this task is appropriate) should visit synagogues and houses of study in their cities and cite a statement or an adage drawn from the teachings of the saintly Rebbe. They should explain how he loved every Jew. [Furthermore,] they should make known and explain the practice that he instituted of reciting Tehillim every day, studying the daily portion of Chumash with the commentary of Rashi, and, where appropriate, studying the Tanya as he divided it into daily readings throughout the year. If possible this should all be done in the course of a farbrengen. 16. In the course of the day, people (who are fit for the task) should visit centers of observant youth — and, in a neighborly spirit, should make every endeavor to also visit centers for the young people who are not yet observant — in order to explain to them the warm love that the saintly Rebbe constantly had for them. It should be explained to these people what he expected of them; they should be told of the hope and the trust that he placed in them — that they would ultimately fulfill their task of strengthening the observance of Judaism and disseminating the study of Torah with all the energy, warmth and vitality that characterize youth. * * * If prevailing conditions allow, all the above should of course be continued during the days following the yahrzeit, and particularly on the following Shabbos. xvii

May G-d hasten the coming of our Redeemer, and then "those who lie in the dust will awaken and sing joyful praises." And our Nassi among them will give us wondrous tidings, and lead us along the path that leads up to the House of G-d. [Signed:] Menachem Mendel Schneerson xviii

.... .... .... Basi LeGani 5710

1 ..... The following maamar, comprising chs. 1-5 (i.e. Part I) of the series of discourses with the general title of Basi LeGani, was released in advance for study on Shabbos, Parshas Bo, Yud Shvat 5710 (1950), in honor of the yahrzeit of the author's grandmother, the saintly Rebbitzin Rivkah. Part I Basi LeGani 1. .... .... ..... ... — " I have come into My garden, My sister, My bride."1 [Shir HaShirim, the Midrash explains, is not to be taken at face value: it is a metaphor describing the ongoing relationship between G-d and His bride, the Jewish people. The above verse, for example, refers to the time of the construction of the Sanctuary, when the Shechinah came into His garden — for it was then that the Divine Presence, distant for a time, was again revealed in this world.] [The Hebrew word that means "to My garden" is now discussed.] Midrash Rabbah (on the above verse) observes that the word used is not ... [which would mean "to the garden"], but .... [which means "to My garden"] — and this implies ...... [which means "to My bridal chamber." For, as the commentaries on the Midrash explain, this possessive form implies a private place, such as the chamber in which the spiritual union of groom and bride is consummated. The Divine Presence is thus saying:] " I have come into My bridal chamber, into the place in which My essence was originally revealed." 1. [Shir HaShirim 5:1.]

2 Basi LeGani The Midrash continues: "In the beginning, the essence of the Shechinah was apparent in this lowly world. However, in the wake of the [cosmic] sin of the Tree of Knowledge, the Shechinah departed from the earth and rose into the heavens. Later, on account of the sin of Cain and then of Enosh, the Shechinah withdrew even further from this world, rising from the nearest heaven to the second, and then to the third. Later yet, the sins of the generation of the Deluge caused it to recede from the third heaven to the fourth, and so on. This progressive recession of the revealed Divine Presence is alluded to in the wording of the verse that relates that Adam and Eve 'heard the sound of G-d walking about in the garden.'2 R. Abba notes: 'The verse does not use the expected form of the verb, ,.... but rather ..... , which suggests that they heard the Divine Presence springing back in successive stages of withdrawal.' " The Midrash proceeds to explain that [after the sins of seven generations had caused the Divine Presence to withdraw seven spiritual levels from its initial manifestation in this world], seven tzaddikim arose whose divine service drew the Divine Presence down once more into this world below. Through the merit of Avraham the Shechinah was brought down from the seventh heaven to the sixth, through the merit of Yitzchak the Shechinah was brought down from the sixth heaven to the fifth, and so on — until Moshe, the seventh of these tzaddikim (and "all those who are seventh are cherished"3), drew the revelation of the Shechinah down once again into this world below. Divinity was primarily revealed in the Beis HaMikdash, as it is written, .... .. .... ...... ..... — "And they shall make Me a sanctuary and I shall dwell within them."4 Significantly, the last Hebrew word of the verse is not, as expected, ..... [which would mean "within i t " ] , but ..... , which means "within them" — for G-d craves a dwelling place within each individual Jew. 2. [Bereishis 3:8.] 3. Vayikra Rabbah 29:11; cf. the conclusion of the maamar beginning HaChodesh HaZeh, 5700. 4. [Shmos 25:8.]

Chapter 1 3 This concept can grant us an insight into the verse, ...... ..... ... ...... ... .... — "The righteous will inherit the land and dwell forever upon i t . " 5 Now the word ... , here translated "forever", recalls the word .. in the phrase, .... .. .... ..... ... — "He Who dwells forever, exalted and holy is His Name."6 Our verse may thus be understood as follows: The righteous will inherit the land, which is an allusion to Gan Eden,7 because they cause "Him Who dwells forever, exalted and holy is His Name," to dwell and be revealed in this physical world below. With this in mind [namely, the revelation of the Divine Presence in the Sanctuary, and more particularly, the revelation of the divine dimension within himself which each individual secures through the construction of his personal sanctuary], we can better understand the interpretation of the verse, " I have come into My garden," as " I have come into My bridal chamber"; i.e., the Shechinah here speaks of its return to the original location of its essential abode — in the midst of the nether beings. Now the ultimate purpose for the creation of the [spiritual and physical] worlds was that "G-d desired to have a dwelling place in the lower worlds"8: He desired that Divinity be revealed [even on the material plane] below — by means of man's divine service of subordinating9 and transforming10 his physical nature; He desired that the divine soul descend from its spiritual heights and become enclothed in a body with an animal soul, which would conceal and obscure the divine soul's light; and despite all this, [through the study of Torah and the observance of the commandments], the divine soul would refine and purify the body and the animal soul, as well as its portion in the world, i.e., its environment. 5. [Tehillim 37:29.] 6. [Siddur Tehillas HaShem, p. 168.] Cf. Zohar II, beginning of Parshas Vaeira, and Biurei HaZohar, ad loc.; see the maamar in Likkutei Torah entitled Eleh Pekudei, sec. 6, and its Biur, sec. 4. 7. [Sanhedrin 90a.] 8. [Cf. Tanchuma, Parshas Bechukosai, sec. 3.] 9. [In the original Aram., [....... 10. [In the original Aram., [.......

4 Basi LeGani This, then, is the meaning of the above-quoted verse, "And they shall make Me a Sanctuary and I shall dwell within them" — within each individual Jew. The individual brings about this [revelation of the Divine Presence within his personal sanctuary] through his divine service of sifting and refining materiality, by subordinating and transforming his physical nature. In this spirit it is written, "When the sitra achra [lit., 'the other side'; i.e., the cosmic force opposing holiness] is subdued, the glory of G-d rises thereby [and is diffused] throughout all the worlds."11 When the phrase "throughout all the worlds" is used [by the Zohar], it intends to describe a level of Divine light that is diffused equally in all worlds — i.e., [the transcendent order of Divine illumination that the Kabbalah calls] sovev kol almin. [The light of sovev kol almin is unique.] The [spiritual] worlds exist at various levels: in the higher realms the Divine light shines forth in overt revelation, while in the lower realms the revelation is not as apparent. At certain levels, the light is [even] hidden and obscured. The Midrash refers to this variety of levels in its comment on the verse, .. ... .... ... ...... .... .... — "My hand established the earth, and My right hand spanned the heavens."12 It declares: "He stretched out His right hand and created the heavens; He stretched out His left hand and created the earth."1 3 As is known, the right hand signifies a greater light and more overt revelation [than does the left]. And this right hand created "the heavens," signifying the higher spiritual realms, where the Divine light is both more intense and more revealed. The left hand, by contrast, created "the earth," signifying the lower spiritual realms, where the Divine light is both less intense and more concealed. [This concept can be grasped more completely through comprehension of] the differences between the four spiritual 11. Cf. Tanya, ch. 27 [paraphrasing Zohar II, 128b]; Likkutei Torah, beginning of Parshas Pekudei; ibid., Parshas Chukas, the maamar entitled Al Kein Yomru, sec. 2. 12. [Yeshayahu 48:13.] 13. Pirkei deRabbi Eliezer, ch. 18; Zohar II, 20a, 37a and 85b.

Chapter 1 5 realms alluded to in the verse, .. ..... .... ....... ...... ...... .. ...... — "All that is called by My Name, it is for My glory that I created it, formed it, and indeed made i t . " 1 4 These words allude [in descending order] to the Four Worlds [i.e., to the four stages in the creative process] — Atzilus, Beriah, Yetzirah and Asiyah. The manner of illumination in Atzilus differs from that in the other three Worlds, for in Atzilus that [Divine energy] which had been concealed becomes revealed.15 Significantly, the root ( ... ) of the Hebrew word ...... has two very different meanings: (a) "next to,"1 6 and (b) "separate."17 On the one hand, Atzilus is separate enough from its Source to be categorized as a World; on the other hand, it never ceases to be one of the [infinite] worlds of the Ein Sof. This is not the case with the World of Beriah. There we see the beginnings of [seemingly] independent existence: the creation of something from nothing. In the above-quoted verse, the phrases "My Name" and "My glory" signify a state of being that is still at one with its Divine Source. They thus refer to the World of Atzilus, which is still integrally united with its Source — a World in which the Divine light shines forth in utter revelation. The Divine revelation in the other three Worlds is very different [inasmuch as they are creations, and hence perceive themselves as having an identity distinct from that of their Source]. Moreover, as their separate names indicate — Beriah, Yetzirah, Asiyah — there are differences in the degree of light received by each. This differentiation, however, [which varies with the absorptive capacity of each realm,] is true only of that manner of Divine illumination that animates the various Worlds immanently. This kind of light is called memaleh kol almin [lit., "that which fills all the worlds"]. 14. [Yeshayahu 43:7.] 15. On this entire subject see the Biur to the maamar entitled Ki Kaasher HaShamayim in Torah Or, Parshas Bereishis; ibid., Parshas Vayeira; ibid., the Biur to VeEleh HaMishpatim; etc. 16. [As in Bamidbar 11:17.] 17. [As in Vayikra 6:3.]

6 Basi LeGani But there is another kind of light, a light that is oblivious to the particular limitations of the various realms. Transcending them all, it illumines them equally. This kind of light is called sovev kol almin [lit., "that which encompasses all the worlds"]. When the above-mentioned quotation spoke of the glory of G-d rising and being diffused "throughout all the worlds," it was speaking of this kind of light, which is absorbed by all worlds equally. If this light is to be elicited and drawn into all the worlds, man must labor at his task of beirurim, sifting and refining materiality, by subordinating and transforming his physical nature. This is what is meant by the above statement from the Zohar. "When the sitra achra is subdued" — i.e., when by laboring at his divine service a Jew subjugates the forces of unholiness and darkness is transformed into light — the ensuing light is superior because it issues from the darkness.18 When darkness itself is thus transformed into light, this light is superior in that its illumination is manifest even in this physical world below: it is drawn equally into all worlds. In these terms we can understand the above-quoted statement of the Zohar: "When the sitra achra is subdued, the glory of G-d rises thereby [and is diffused] throughout all the worlds." This refers to the transcendent level of Divine light, that which is sovev kol almin, whose diffusion19 equally encompasses all worlds below and above. This, as explained above, is what is meant by the verse: "And they shall make Me a sanctuary and I shall dwell within them" — within each individual Jew, through his labors in the divine service of subjugating his physical nature and transmuting darkness into light. In this way the resultant light 18. [A phrase in Koheles 2:13 speaks of "the advantage of light over darkness." The above teaching understands the words .. .... not as "over darkness" but as "from darkness" — alluding to the superiority of light that results from the metamorphosis of darkness.] 19. On the use of the term ..... [here translated "diffusion"] as equivalent to ..... [here translated "rising"], Torah Or (end of Parshas Vayakhel; see there) comments: "In the Zohar this hamshachah is described by the verb istalek,...for this refers to the revelation of the transcendent light of sovev kol almin which encompasses all worlds in an exalted manner."

Chapter 1 7 is enhanced and "the glory of G-d rises [and is diffused] throughout all the worlds," for the transcendent light of sovev kol almin is thereby revealed. Summary: The essence of the Shechinah was apparent in the lower worlds. The chapter explains that the ultimate purpose for the world's creation is G-d's desire for a dwelling place in the lower worlds. This terrestrial abode is constructed through man's divine service — subduing and transforming his physical nature. In this manner he causes the transcendent light of sovev kol almin, which illuminates all worlds equally, to be revealed.

8 Basi LeGani 2. The divine service in the Mishkan and in the Beis HaMikdash centered around the task of beirurim, the refining of materiality — through the subduing of man's physical nature, which brings one to the yet loftier goal of transforming darkness into light. For this reason, one of the modes of divine service in the Sanctuary was the offering of sacrifices. This was not merely a physical act; the participation of the Kohanim and Levi'im, who accompanied the offerings with their hymns and musical instruments, demonstrates that these sacrifices were a spiritual mode of divine service taking place in a man's soul. In the personal sphere of a man's service of G-d, the theme of a sacrificial offering is alluded to in the verse, ... .. ..... ... .... ... .. ..... .. .... ... [.... ...... .. ......]:"A man who shall bring from you an offering to G-d, — of the cattle, of the herd and of the flock, shall you bring your offering."2 0 The order of the opening words here is problematic. If the intention of the verse was simply to describe the laws of offering a sacrifice, it would have said, "A man of you who shall bring," and so on. As is well known, however, the transposition ("A man who shall bring from you...") shows that the verse intended to teach a fundamental principle of the sacrifices, insofar as they are carried over into every man's personal service of G-d. The opening phrase should thus be understood as follows. The verb used here for "bringing an offering" is ,..... which shares a common root with the verb meaning "to draw near." And indeed, the function of the sacrifices21 was to bring one's spiritual faculties and sensibilities closer to G-d. The opening Hebrew phrase can thus be understood to speak of a man who seeks to draw near to G-d. And the irregular order 20. [Vayikra 1:2.] See Kuntreis Limud HaChassidus, ch. 12; the maamar beginning Taama, 5709 (Kuntreis 62), ch. 2 ff. 21. See the above-mentioned maamar beginning Taama, and the references given there.

Chapter 2 9 of the words in the verse now allows it to be interpreted as follows: "If a man wants to bring an offering, i.e., if he wants to draw near to G-d, then this is from you, dependent on you." [The possibility and responsibility for the closeness of a man's connection with G-d lies within himself.] Let no man say, "How shall I approach G-d?" He may well know his essential lowliness; he may well realize to what degree he has tainted his soul through improper conduct; he may well grasp the prodigious distance that he has thereby imposed between himself and G-d. But in answer to his question, the Torah assures him: "Your nearness to G-d is all from you; it depends only on yourself." For it is within the reach of every Jew to say, "When will my deeds approach the deeds of my forefathers, Avraham, Yitzchak and Yaakov?"22 No bounds, blocks or obstacles whatever can prevent a Jew from elevating himself and attaining a closeness to G-d. Moreover, "G-d does not confront His creatures with unfair demands,"23 but bestows His revelation and His light upon each individual according to his capacity. In the words of Midrash Rabbah, "When I make demands upon them, I do not demand according to My capacity, but according to theirs"24 — according to each individual's personal potential. Hence no hindrances can prevent one from rising to attain a closeness to G-d. The first lesson, then, that the verse about sacrifices teaches a man who seeks to draw near to G-d is that the capacity to do so is ... — "from you," dependent upon himself alone. The same word, however, holds another implication. The sacrificial object to be offered is not only an actual animal; rather, as three words of our verse teach: — ... .... ... "From you shall there be a sacrifice to G-d." The object that needs to be sacrificed is the animal within a man's heart, viz., his animal soul. 22. Cf. Tanna dvei Eliyahu Rabba, ch. 25. 23. Avodah Zarah 3a; see also beginning of Sefer HaMaamarim — Yiddish. 24. Bamidbar Rabbah 12:3.

10 Basi LeGani After stating in general terms that the offering to G-d is to be brought "of the cattle," the verse proceeds to enumerate the detailed categories of animal that need to be sacrificed: "of the herd and of the flock shall you bring your offering." For every man has his own distinctive task of self-refinement. One man has to sacrifice an animal nature that is as gross as a goring ox; another has to cope with an animal nature that resembles a sheep — albeit an animal, but at least more docile. (The meaning of each of these categories in a man's personal divine service is discussed at length in Kuntreis HaTefillah, 5660 [by the Rebbe Rashab].25) The verse closes on the same lines: ...... .. ...... — "you (plural) shall bring your offering." For each individual has his unique challenge of self-refinement. When the offering of an actual animal was brought in the Beis HaMikdash, it was sacrificed on the altar. The Talmud (Yoma 21b) relates that it was consumed by a divine fire that crouched there like a lion. (Rashi explains that a fiery coal fell from heaven during the time of Solomon.) So too the Zohar26 speaks of "a lion that would consume the sacrifices." This heavenly fire has its counterpart in the divine service that takes place within each man; this is the flame that flares in his divine soul. This is alluded to in Shir HaShirim:27 ..... .... .. ..... .-. — "Its coals are coals of fire, the flame of G-d." Midrash Rabbah (cited in Yalkut) likens this fire to fire from heaven: it does not consume water, nor is it quenched by water. Similarly, the fiery love of G-d in the divine soul of a Jew cannot be quenched. This is alluded to in the next verse in Shir HaShirim:28 ... .... .. ..... ..... .. ..... ...... .. ...... — "Great waters cannot quench the love, nor can rivers drown it." The turbulent waters29 are the worries of 25. See also the talk [by the Rebbe Rashab] of Simchas Torah, 5661, in Toras Shalom; the second maamar beginning Mashcheini, 5700. 26. I, 6b; II, 278a; III, 17a; and elsewhere. 27. [8:6.] 28. [8:7.] 29. See at length in Torah Or, beginning of Parshas Noach; the series (hemshech) of maamarim entitled Mayim Rabim, 5636; and elsewhere.

Chapter 2 11 making a living and the other confusing disturbances that distract a person from his divine service, from the study of Torah and the observance of the mitzvos. Despite all these disturbances, rivers cannot drown this fiery love of G-d, for it resembles heavenly fire that nothing can extinguish. [Just as a physical offering was consumed by the divine fire on the altar, similarly, in the personal sphere,] the offering, which is each individual's animal soul, has to be consumed by his personal divine fire. In this way the animal soul too will be taught to develop a love for G-d. This is hinted at in the wording of a phrase from Shema: ..... .. .. ..... ... .... — "You shall love the L-rd your G-d with all your heart."30 [The word used for "your heart" is not ... , but .... .] The doubling of the middle letter [suggests a plural form, and] is thus interpreted by the Talmud31 to mean [that a man is commanded to love G-d] "with the whole of your dual heart; i.e., with both your desires," so that the animal soul too will love Divinity. This comes about through the enclothement32 of the divine soul within the animal soul. For initially,3 3 the animal soul has no knowledge of Divinity nor any sensitivity for it whatever. Nevertheless, when the G-dly soul — which is enclothed in it — meditates on spiritual concepts in a manner in which the animal soul can also comprehend, the animal soul also draws nearer to them. (As is explained elsewhere, a pervasive impression is thereby made upon it that Divinity is comprehensible.) This continues to the point that the animal soul is transformed from its bestiality; it is elevated and consumed by the fiery coals of the divine soul's yearning for G-d [just as an animal offered in the Beis HaMikdash was consumed by the fire of the altar]. [This is the sublimation spoken of in the verse:] ... ...... .... ... — "There are many 30. [Devarim 6:5.] 31. [Berachos 54a.] 32. [In the original, [........ 33. Cf. the hemshech of Rosh HaShanah, 5710, chs. 12, 13, 21ff.

12 Basi LeGani harvests in the strength of an ox."3 4 [I.e., a man can harness the power of his animal soul to the service of G-d.] [In the Beis HaMikdash, one of the purposes of the offerings was the refinement of the world.] The offering of a physical sacrifice caused the G-dly sparks invested within the mineral, vegetable and animal components of the world to be refined and elevated. Similarly, the offering of a spiritual sacrifice [within oneself] refines and elevates the animal soul and transforms its darkness into light. In this manner, "They shall make Me a sanctuary, and I shall dwell within them" — within each individual. This is accomplished through his divine service of subordinating his animal nature, particularly in a manner that leads to its transformation. For then, as the Zohar states, "When the sitra achra is subdued, the glory of G-d rises thereby [and is diffused] throughout all the worlds." This refers to the revelation of the transcendent light which is called sovev kol almin. Summary: This chapter explains the parallels between the offering of a sacrifice in the Beis HaMikdash and an individual's divine service of self-refinement. It emphasizes that drawing near to G-d depends on one's sacrificing something from within himself. It discusses the fire from above; i.e., the way in which the G-dly soul, enclothed as it is within the animal soul, teaches it to share in its love of G-d. 34. [Mishlei 14:4.]

Chapter 3 13 3. Through the above explanation, we can appreciate why the Mishkan, the Sanctuary in the wilderness, was built of acacia wood.3 5 As we have seen, the primary function of the divine service in the Mishkan and in the Beis HaMikdash was the transformation of darkness into light — by means of the sacrificial offerings (and particularly through the incense offering36). This service revealed the light of G-d in the world. The word used in the Torah for "acacia" is ... , the root of which implies deviation37 in either direction, higher or lower, from a middle path. The same root also implies foolishness,38 for foolishness ( .... ) is a deviation from the middle path of knowledge and wisdom. There is a foolishness that stems from the unholy side of the universe. The Torah therefore uses a derivative of the same root ( .... ) when speaking of the unfaithful wife who "turns aside,"39 for, as Rashi explains there, "she deviated from the paths of modesty." The same root appears again in the name of the location ( .... ) in which the Jewish people encamped40 [on their way out of Egypt, and where they sinned through idolatry and licentiousness]. Their conduct there is another instance of foolishness that stems from unholiness.41 In this vein our Sages comment on the above-mentioned wife who "turns aside" ( .... ): 'No man commits a sin unless a 35. [In the original, [.... .... 36. See Torah Or, Parshas Vayeishev, beginning of the maamar entitled BeChaf- Hei BeKislev; and in Or HaTorah, Parshas Toldos, see the gloss on the beginning of the maamar entitled Re'eh Reiach Beni. 37. On this entire subject see the hemshech entitled Vechacha, 5637, ch. 39ff.; Kuntres Uma'ayon [by the Rebbe Rashab; English translation by Rabbi Zalman I. Posner (Kehot, N. Y., 1969)]. 38. [Bamidbar Rabbah, Parshas Balak 20.] 39. [Bamidbar 5:12.] 40. [Bamidbar 25:1.] 41. Sanhedrin 106a; Sifri, Bamidbar Rabbah and Tanchuma on the end of Parshas Balak.

14 Basi LeGani spirit of folly ( .... ) enters him."4 2 This spirit of folly derives from the kelipah, from the unholy side of creation, and it covers over the truth. It is advisedly called a spirit of foolishness, just as the Evil Inclination is called "an old and foolish king."4 3 This unholy spirit of folly veils the revelation of Divine light; it obscures the truth and the vitality of G-dliness. For G-dliness is both truth and life, as in the verse, "HaShem is the true G-d, the living G-d."4 4 For this reason, the evil spirit of folly is called [by the Kabbalists] kelipah, for like a peel or shell that covers the fruit within, it obscures and conceals the revelation of Divine light. For otherwise, how could a person ever sin? Indeed, this is possible only because he lacks the sensitivity45 to realize that he thereby separates himself from G-d; it seems to him that his Jewishness remains intact. If he would only realize the plain truth, that by sinning he becomes separate from G-d, then on no account would he sin. For by his very nature, a Jew neither wants to be separate from G-d, nor can he be separate from G-d. The proof of that statement is seen when a Jew is put to the trial of being forced to deny his faith. Then, when there is no room for the mistaken thought that he will not be separated thereby from G-d, he is willing to risk his life, to undergo suffering and pain, and to give up his very life in Sanctification of the Divine Name. This phenomenon is observable even at the lowest levels of spiritual attainment, even among the most lightminded and most sinful of Jews. Why? — Because they know and sense that in such a case compliance would sever them from the G-d of Israel, and this no Jew can tolerate. In the case of other sins, however, people lack the awareness and the sensitivity that these too separate them from G-d; they imagine that they are still as fully Jewish as they were before they sinned. This delusion 42. [Sotah 3a.] 43. [See Midrash Rabbah on Koheles 4:13.] 44. [Yirmeyahu 10:10.] 45. See Tanya, chs. 24 and 25; Kuntres Uma'ayon, the second maamar and following.

Chapter 3 15 emanates from the spirit of folly described above, that obscures the light and revelation of G-dliness to the point that they are not felt. This spirit of folly deadens one's sensitivity. The power of one's physical drives46 and the burning urgency of the animal soul's desires cool one's ardor and numb one's sensitivity for spiritual things. A person can become so bound up and excited by his passions and material desires that his awareness of spiritual feelings becomes utterly hidden to the point of total insensitivity. He no longer feels the pleasant sweetness and the goodly value of fulfilling the mitzvos. Likewise, he no longer senses the lowliness of his distance from G-d, which has been brought on by his misdeeds. And the underlying cause of this entire process is the animal soul, which covers up and obscures the light of the G-dly soul. Now the fundamental nature of the G-dly soul is G-dliness. This is especially true of the unique spark47 of G-d that is related to the body of any particular individual. By means of this spark, the soul appreciates all G-dly things, and is keenly aware of anything that opposes G-dliness. It wants no part of anything in which G-dliness is not manifest; when faced with something that actually opposes G-dliness, he flees as if from danger or from death. Indeed, it is clear to the G-dly soul that spiritual death is much worse that physical death. Its only desire is to connect with G-dliness and to make vessels for G-dliness. However, the gross materiality and the self-assertiveness of the animal soul muzzle the spiritual tastes of the G-dly soul. This is self-evident: pleasure-seeking worldly enjoyment obscures 46. Cf. the maamar beginning VaYomer Moshe, 5709 (Kuntreis 63), chs. 12 and 13. 47. This is possibly a reference to a statement in Etz Chayim, Shaar Derushei Abiya, ch. 1 (which is cited in Likkutei Torah, in the second of the maamarim beginning VeSamti Kadkod, ch. 2): "There is a minute spark, which is Divinity... , and this spark is garbed in a created spark...that is called the yechidah." It seems more probable that this is a reference to the abovementioned "created spark." See also Likkutei Torah, Parshas Emor, the maamar beginning VeNikdashti, ch. 5; Derech Chayim, ch. 8; Kuntreis HaAvodah, ch. 5.

16 Basi LeGani one's sensitivity to G-dliness. Indeed, in the Holy Tongue, the very word for "world" ( .... ) is related to the word for "obscurity" ( .(.... This situation is the very opposite of the ultimate purpose for which the universe was created, for "G-d desired to have a dwelling place in the lower worlds" by means of man's labor of refining his body and animal soul, his physical nature. Man was placed in this world in order to sift it and refine it. Instead, the very opposite can occur. The world covers up the light of truth within him, to the point where he becomes so coarse and so materially oriented that he loses every trace of spiritual perceptiveness. This contrary course of behavior is brought about when a person is dominated by his animal soul, which is firmly fixed and rooted in worldly desires. That is its nature and its goal. That is what such a person ponders on and thinks about and talks about with zest. Exercise of these feelings, and in particular the enjoyment of worldly things, negates the divine soul's sensitivity to G-dliness. This happens mainly because the animal soul is intrinsically frigid with respect to spiritual matters. That is how the animal soul is constituted. Its very name, the animal soul, describes it. All its vigor and all its feelings are directed only toward things that are animal in nature. This is what we in fact observe in people who are dominated by their animal nature: not only are they devoid of the Torah's wisdom and of upright character, but they moreover act like animals, trampling and scorning spiritual matters of which they have no conception. Like an animal that lacks the sensitivity or the discernment to know whether it is trampling on the ground or on plants or on men, these people scoff at the Torah and the mitzvos. (Some of these people choose their own paths: one mitzvah they decide to observe, another mitzvah they spurn, and so on.) This behavior results from the brazenness and cold insensitivity of the animal soul and the spirit of folly that it induces. They can cover the light of truth to the degree where a person will sin, thus achieving the very opposite of the

Chapter 3 17 divine plan for creation. For G-d desired that the world be created in order that it be refined, thus becoming a vessel for His presence. Instead, the animal soul effects the exact opposite. The world is not only left unrefined and unpurified, but it serves moreover to cover the light of truth. Thus, the spirit of folly of the animal soul causes the truth to be hidden. Summary: This chapter explains how the spirit of folly and one's powerful desires — and the animal soul in its entirety — obscure the truth, thus dulling one's sensitivity to G-dliness, one's appreciation of the value of the mitzvos, and one's awareness of the lowliness of being separate from the mitzvos.

18 Basi LeGani 4. Though, as stated above, the world obscures G-dliness — i.e., the spirit of folly stemming from the animal soul can obscure the light and truth of the G-dly soul — this affects only the middos, the emotive attributes of the G-dly soul, but not its essence. The bond of the soul with its Divine Source is alluded to in the phrase, .... ... ..... — "Yaakov is the cord of His inheritance."48 The connection of the soul to G-d is compared to a cord4 9 comprising 613 strands. The cord is the soul itself: it is the soul that connects a Jew to G-d. The 613 strands are the 613 faculties of the soul that are spoken of in Tanya, ch. 51. This metaphor can be better understood in terms of the teaching of our Sages (Sanhedrin 4:5): .... ... .... ...... .... ..... — "Every man is obligated to say, 'For me was the world created.' " As we have seen, the word in the Holy Tongue for "world" has the same root as the word for "obscurity", for the very existence of the world conceals G-dliness. Perceived from this perspective, the above statement teaches that "every man is obligated to say, 'For me was G-d's initial self-concealment and self-limitation created' " — so that I should seek out the Divine element within the world and elevate it. Man is so structured that he has 248 organs and 365 sinews, a total of 613 components. The universe, which is a macrocosm of man, therefore parallels this structure throughout all its spiritual realms, throughout all the stages in the progressive descent and self-concealment of the Divine light. For this reason, too, [since it is the soul that connects a man's body and environment to G-d,] the soul likewise has 613 faculties, and there are 613 mitzvos dependent on them. [These 613 faculties of the soul are the 613 strands] of the cord connecting man to G-d and establishing unity between 48. [Devarim 32:9.] 49. See Iggeres HaTeshuvah, chs. 5 and 6.

Chapter 4 19 them, just as the body of a cord that is suspended from above connects both ends. Similarly, with the cord of the soul, the upper extremity is connected to G-d; i.e., [in Kabbalistic terms,] the final letter hei of the Four-Letter Name of G-d ( -. ... ) is connected to the first three letters. The lower extremity of the cord of the soul is bound below; i.e., the lower reaches of the soul, that are known as the "reflection" of the soul, are enclothed in the body and give it life. Through this explanation we can understand the abovementioned verse, "Yaakov is the cord of His inheritance." [The name .... is not only the name of the Patriarch but also refers to his descendants, the Jewish people. This name comprises two elements: the letter yud stands for the Name of G-d; the remaining three letters ( ... ) mean "a heel."] Through the cord of the soul, even those individuals who are at the humblest of levels — even the heels, so to speak, of the Jewish people — are firmly bound to the very Essence of G-d, and are able to realize their potential as part of His inheritance. When a Jew denies G-d or commits a sin punishable by kares (excision), he affects the totality of his connection; he touches the very essence of the soul. This is alluded to in the verse, ........ ... ...... ...... .... ...... — "Your sins have made a separation between yourselves and your G-d,"50 i.e., between yourselves and the G-dliness within your specific soul. As is well known,5 1 nothing can obscure the connection of the essence of the soul. For this reason, when the totality of a soul's connection is threatened [by certain categories of sin], the individual concerned senses that he would thereby become separate from G-dliness — and, as has been said above, no Jew is willing or able to be thus severed from G-d. He therefore stands up staunchly for his Jewishness. Other sins, however, such as those not punishable by excision, affect only particular strands of the cord in the above metaphor; when the same individual is confronted by such sins, they do not arouse as powerful a response within him. 50. [Yeshayahu 59:2.] 51. See Tanya, ch. 19; Kuntreis HaAvodah, ch. 5.

20 Basi LeGani When one transgresses one of G-d's commandments, whether a positive or a prohibitive mitzvah, one strand of the connecting cord is snapped, (robbing that particular faculty of the soul of its connection with G-d, and) weakening the entire connection. However, since only particular strands are cut, the individual will not react as strongly. In these matters, the emotions of the animal soul conceal the emotions of the G-dly soul, to the point where one cannot perceive the Divine light. Thus they can bring an individual to sin. This is the work of the spirit of folly that derives from the sitra achra, from the unholy side of the universe. It conceals the light of spiritual truth from a man until he is no longer light-sensitive; he sinks lower and lower until he transgresses the prohibitions of the Torah. All this stems from the spirit of folly, as explained above. Summary: The above chapter explains how the spirit of folly can cover only the emotions of the G-dly soul; it cannot conceal its essence nor its essential connection with G-d.

Chapter 5 21 5. As we have seen, man has a potential for deviating from the middle path, lower than reason and understanding; this deviation [by which he sinks to the level of an animal] is called the folly of unholiness. Similarly he has a potential for a deviation above reason and understanding [and by means of this deviation he can approach self-transcendence]. This level of conduct is also called folly, the folly of holiness. Thus we read (Kesubbos 17a) that "it was said of R. Yehudah the son of R. Ilai that at weddings he would twirl a sprig of myrtle as he danced before the bride." The Talmud goes on to say that "as Rav Shmuel bar Rav Yitzchak danced, he would juggle three ('twigs of myrtle' — Rashi). Said R. Zeira: 'This venerable sage is embarrassing us' ('by making light of the respect due to Torah scholars through his undignified behavior' — Rashi). When Rav Shmuel bar Rav Yitzchak passed away, a pillar of fire appeared, separating him from all those who were near him." R. Zeira thereupon retracted his previous remark. [Three versions of his retraction are recorded in the Talmud.] The first: "The venerable sage has been well served by his sprig" .....) 'the sprig of myrtle with which he used to dance' — Rashi). The second version: "The venerable sage has been well served by his folly" ( ...... , 'for he clowned like a fool' — Rashi). The third version: "The venerable sage has been well served by his policy" ( ...... , 'by his customary course of conduct' — Rashi). Folly of this kind transcends understanding, and thus represents a wondrously superior mode of conduct. [The following citation from the Talmud52 throws light on the nonrational — i.e., superrational — conduct of the abovenamed Sages at weddings.] "If a man ( ... ) and a woman ( ... ) are found worthy, the Divine Presence abides between them. For ... is composed of 52. [Sotah 17a.]

22 Basi LeGani .. ('fire') and the letter ... ;. is composed of .. and the letter .. When a man and a woman are found worthy, [i.e., when they approach marriage in a G-dly way], the letters . and . combine to spell the Name of G-d: the Shechinah dwells in their midst." (Moreover, the Divine Presence then becomes manifest in the kind of marriage that is called .... ... .. — "an everlasting edifice.") Because a marriage thus elicits such prodigious spiritual power, the joy of the Sages at weddings would burst the conventional bounds of propriety. Indeed, in the wake of the dancing of Rav Shmuel bar Rav Yitzchak, he was granted a sublime revelation of Divine favor: "a pillar of fire appeared, separating him from all those who were near him" — a true revelation of Divine light. The explanation [for the necessity for this folly of holiness, for this pattern of behavior that transcends reason,] lies in the following teaching regarding the infinite Ein-Sof light: "No thought can grasp Him at all."5 3 For G-d transcends the very category of understanding. The subtlest of spiritual concepts is still within the reach of the mortal mind, but that which transcends the very category of understanding is beyond the grasp of mortal thought. The Tanya (ch. 18) expresses the concept as follows: "In relation to the Almighty, Who is beyond intelligence and knowledge, and Who can in no way be comprehended by any thought — all men are like fools before Him. As it is written, ' I am foolish and ignorant, I am as a beast before You — and I am constantly with You...,'5 4 meaning that 'because I approach You as a fool and a beast [i.e., through the irrational power of faith] — precisely therefore and thereby am I constantly with You.' " In order to relate to G-d's Essence one must make a selfeffacing commitment that transcends the bounds of reason. Hence this level of spiritual attainment is also called folly. 53. [Cf. Tikkunei Zohar, Introduction II: Pasach Eliyahu.] 54. [Tehillim 73:22-23.]

Chapter 5 23 Similarly, we find a prophet referred to as a madman, as in the verse, "Why did this madman come?"55 For during the revelation of prophecy a person has to divest himself of materiality;56 he has to step beyond his understanding and emotions, and to attain a level of self-nullification beyond all limits of reason. For this reason too prophets would remove their clothing during prophetic revelation. Thus we find, "Shaul also removed his clothes and prophesied."57 The need for clothes first came about as a result of the sin of the Tree of Knowledge of Good and Evil. Before the sin "[Adam and his wife] were naked, and they were not ashamed."58 After the sin, man's feelings [hitherto instinctively good] comprised both good and evil — indeed, this is the core of their sin — as is implied in a later verse, "They knew that they were naked."59 At this point they first felt the need for clothes. The ultimate source for the experience of feelings comprising both good and evil is one's awareness of his own intellect and emotions. Prophecy thus demands "divesting oneself of one's clothes," i.e., divesting oneself of this awareness of one's own intellect and emotions, and nullifying one's own faculties and sensibilities. Thus Rambam writes in Hilchos Yesodei HaTorah:60 "It is one of the fundamental tenets of the faith to know that G-d grants prophecy to men. Prophecy will rest only on a man who is wise and courageous, who overcomes his desires, and whose desires never overcome him in any matter." Such conduct, which entails a deviation that transcends the accepted norms of reason and understanding, is called folly. 55. [II Melachim 9:11.] 56. Tanya, Kuntreis Acharon, the maamar beginning LeHavin Mah SheKasuv BiPri Etz Chayim, citing Ra'aya Mehemna, Parshas Mishpatim; see also Zohar II, 116b; Tur Shulchan Aruch, Orach Chayim 98; the Alter Rebbe's Shulchan Aruch, loc. cit., and Hilchos Talmud Torah 4:5. 57. [I Shmuel 19:24.] 58. [Bereishis 2:25.] 59. [Ibid. 3:7.] 60. [7:1.]

24 Basi LeGani Having now understood the two levels of folly ( .... ), we can now revert to the explanation of why the Mishkan had to be built specifically of acacia wood ( .... ). As stated above, the intent of the divine service in the Mishkan and Beis HaMikdash was to transform darkness into light to the degree where the darkness itself would be luminous; i.e., to transform the spirit of folly that stems from "the Other Side" into the folly of holiness. The Mishkan was therefore made of acacia wood, whose very name in the Holy Tongue ( .... ) echoes the word for folly ( .... ). For it thus embodied the principle that conduct which is folly — in the sense that it is lower than reason — ought to be transformed into conduct which is folly in the sense that it transcends reason. We may now more fully appreciate the teaching, "And they shall make Me a sanctuary and I shall dwell within them." G-d dwells "within each individual" through his divine service of personal refinement which transforms darkness into light, and through his efforts at turning the sub-rational elements of the world into the superrational. [On a practical level:] There are things that people do only because everyone does them. Certain folkways that are conventionally held to be proper, for example, crystallize into unalterable laws. Such unreasonable habits ought to be transformed through one's own endeavors: instead of remaining below reason, they should be elevated above reason. Business commitments, for example, pressing as they may be, do not generally overrule the times that convention prescribes for eating and sleeping. They do, however, sometimes set aside (or even cancel) the fixed times that should be regularly scheduled for Torah study and prayer. A man who feels accountable to his soul should ask himself: "Is there any wisdom in such conduct?" For who is the man who knows when his time will come? In the words of Midrash Rabbah,61 "It is not given to man to tell [the Angel of Death]: 'Wait until I have settled my accounts and arranged my household... ' " How, then, can a man expend his soul's 61. Devarim Rabbah 9:3.

Chapter 5 25 energy on goals that have no substance, and utterly forget the purpose for which his soul descended to this world? Let him realize that this possibility comes only from the spirit of folly, which he was given to elevate and transform. With that realization, he will stand fast and fix times for the study of Torah. And then " I will dwell within each one of them" — Divine light will be revealed within his soul and illuminate it. This is the meaning of the above-quoted statement of the Zohar. "When the sitra achra is subdued" — i.e., when the foolishness of the animal soul and the excitement of worldly pleasure have been transformed into holiness through the fulfillment of Torah and mitzvos — then "the glory of G-d rises thereby [and is diffused] throughout all the worlds": the transcendent light of sovev kol almin will shine forth in lustrous revelation. Summary: The above chapter explains that [just as there is a folly that derives from the unholy side of the universe, so too] there is a folly of holiness, a deviation above the bounds of reason. An example of this is the fact that prophecy requires that one first divest himself of the awareness of his own mind and emotion [i.e., that one transcend one's own mind and emotion]. The fact that the Mishkan was made of acacia wood ( .... ) is a reminder of how in one's daily life one can transform the folly of evil ( .... ) into the folly of holiness.

26 Basi LeGani The following maamar, comprising chs. 6-10 (i.e. Part II) of the series of discourses with the general title of Basi LeGani, was released in advance for study on 13 Shvat 5710 (1950), in honor of the yahrzeit of the author's mother, the saintly Rebbitzin Shterna Sarah. Part II HaYosheves BaGanim Prologue ...... ..... ..... ....... ..... ........ — "You who dwell in the gardens, friends listen to your voice; let me hear i t . " 6 2 As Rashi amplifies the metaphor, G-d is here addressing the House of Israel: "Though you are dispersed in exile, pasturing in alien gardens, you abide nevertheless in places of worship and in houses of Torah study. Friends are listening: the ministering angels who are your friends, children of G-d as you are, come to hear your voice in the houses of worship." This interpretation is based on the Midrash Rabbah:63 "Whenever you, the Children of Israel, sit in your synagogues and houses of study, reading the Shema and engaging in the study of the Torah, 'friends are listening' — I [says G-d] and My retinue of angels go there to hear your voice." The Midrash goes on to say that "friends" refers to angels, since between them there is neither envy nor hatred nor competition. Therefore it is granted to those who abide in gardens — in the synagogues and houses of Torah study — that angelic companions listen to their voice. To understand the above concept, we must first reexamine the explanation in the previous maamar — that the divine service in the Mishkan and Beis HaMikdash involved the transformation of darkness into light to the point that the 62. [Shir HaShirim 8:13.] 63. [Cf. Shir HaShirim Rabbah, ad loc.]

Prologue 27 darkness itself grows luminous; moreover, that the Mishkan was therefore made of acacia wood ( .... ), for in this Sanctuary the folly ( .... ) of unholiness was transformed into the folly of holiness. And, as we have seen, through this service G-d fulfills His promise — that " I will dwell among them," and the transcendent light of sovev kol almin will be revealed.

28 Basi LeGani 6. The above teaching will allow us to understand why the boards of which the Mishkan was constructed are called ..... , as in the verse, — ..... .. ...... ..... ... .... ...... "And you shall make upright boards for the Mishkan of acacia wood."6 4 This may be understood by way of the Introduction to the Zohar,65 which describes the nature of the letters that constitute the alphabet of the Holy Tongue: "When G-d came to create the world, all the letters presented themselves in turn before Him" [in the hope that He would begin the creation with them]. The Zohar goes on to say that the letters kuf ( (. and reish ( .) belong to the evil side of the universe. In order to ensure their continued existence, they place the letter shin ( (. between themselves, together forming a bond [for the Hebrew word for "bond" is spelled ... ]. Earlier on, the Zohar gives the Creator's reply to the letter . in these words: "Since the letters of falsehood take you as a companion [for . and . and . together spell ... , which means 'falsehood'], I do not want to begin creating the world with you, in order that falsehood should not be maintained." The Zohar concludes: "From this we learn that whoever wants to lie should first base himself on an element of truth [as with the initial letter . of ... ] so that his lie can be maintained. For . is a letter of truth, the letter of truth with which our forefathers communed." The letters . and . [which the Zohar describes as evil letters] correspond to the letters . and . [that are holy letters], (for . resembles . and . resembles .). In fact . and . are similar66 not only in their form but also in their meaning. The letter ...) . ) is related to the word .... , which means "poverty". In the spiritual realms it refers to the Sefirah of Malchus, "that has nothing ( .... .. ) of its own" [i.e., it merely 64. [Shmos 26:15.] 65. [I, 2b.] 66. On this subject see Zohar III, 180b; Pardes, Shaar HaOsios, ch. 3; Or HaTorah, end of Parshas Lech Lecha.

Chapter 6 29 receives and transmits the downward flow of Divine beneficence]. In the realm of the soul, this state [of poverty] is reflected in the power of speech, that merely receives and articulates [lit., "enclothes"] the spiritual faculties that are above it. For example, in the expression of intellect or emotion [speech contributes nothing]. The letter ...) . ) is similarly related to the state of poverty, as is evident from the verse that says (Mishlei 10:15j, ..... .... .... — "The ruin of the poor is their poverty." Likewise,6 7 ... ..... ... — "[Give me neither] poverty nor riches." Yet despite their similarity of meaning, the two letters are distinct. Indeed, if one substitutes one for the other one can destroy68 worlds. Thus our Sages teach:6 9 "Whoever prolongs the pronunciation of the word ... [when reciting the Shema] will have his days and years prolonged." This only applies "if he clearly enunciates the final letter 70". . If, however, he were to substitute a . [thereby producing the word ... ("other"), and thus declaring his faith in another god], he would be "destroying worlds." Likewise [in the reverse situation] in the verse, .. ...... ... ... — "Do not bow down to another god."7 1 Here, too, "the final letter . must be clearly enunciated, for if he were to substitute a . [thereby producing the word ... ('one'), and thus making this prohibition refer to the One G-d], he would be destroying worlds." Thus, though . and . have resemblances in form and meaning, they are still far apart: . is a holy letter, while . belongs to the evil side of the universe. The difference in appearance between them consists of the appended letter yud .) ) at the back of the .. The letter . reflects the quality of selfnullification and self-diminishment.72 In the spiritual realms, [the letter .] refers to the Sefirah called Malchus in the World 67. [Mishlei 30:8.] 68. Vayikra Rabbah 19:2. 69. [Berachos 13b.] 70. Tur Shulchan Aruch, Orach Chayim 66. 71. [Shmos 34:14.] 72. Zohar I, 20a.

30 Basi LeGani of Atzilus, "that has nothing of its own" for [including, as it does, the letter .,] it represents the ultimate state of selfnullification and humility. The Sefirah of Malchus in the World of Atzilus thus becomes a point [i.e., it retracts all selfexpression] below the Sefirah of Yesod. In this it reflects an approach of self-negation and selflessness in relation to the other Sefiros. This quality enables it to become a capacious vessel, for, as our Sages express it, "an empty vessel can contain, a full vessel cannot."73 If, by way of analogy, a disciple is to become a vessel capable of receiving the teachings of his master in full measure, he must first attain the ultimate in self-nullification and humility. He must do more than forgo his awareness of self; he must attain a level of self-nullification and selfnegation. Indeed, the more he contracts himself in selfnullification, the more will he be able to receive. Likewise, no preparation is needed before one lifts a light burden. If the burden is heavy, however, the more one concentrates one's efforts in preparation, the more readily will he be able to lift even a heavy burden. [Speaking of self-nullification as a precondition to the study of the Torah, the Sages declare that] "it cannot be found among the arrogant" nor among "those who are as full of selfesteem as the sea."74 It goes without saying that an arrogant person, who is utterly lacking in self-nullification, is no fit vessel for receiving the Torah. But neither is the "one who is full of self-esteem." This phrase refers to a student who in the course of his study has not attained total self-nullification; he is still unduly aware of his own personality. A student who ponders over his master's teachings while they are being delivered, for example, would do better to simply listen, and only thereafter to concentrate on deepening his grasp of them. Otherwise he will absorb them [only] according to the dictates of his own understanding, because he is still lacking in self-nullification. 73. Berachos 40a; and see Chiddushei Aggados, ad loc.; Torah Or, end of Parshas Mishpatim; the maamar beginning Ani LeDodi, 5700, ch. 3. 74. Eruvin 55a.

Chapter 6 31 The true disciple, by contrast, having internalized the dictates of holiness, has totally negated his individual existence. This state is the goal of all divine service, and it is epitomized by the self-nullification of the above-mentioned attribute of Malchus. Hence all revelations of Divine light are elicited by the humility and self-nullification represented by this attribute. This concept grants us an insight into the verse, .... .... ... .. .... .... .. ... ...... ... — "A prayer of David: G-d, incline Your ear and answer me, for I am poor and needy."75 [The first word ( .... — "prayer") also signifies connection.] The "prayer of [King] David" thus alludes to the process of connection and self-nullification of the attribute of Malchus [lit., "sovereignty"]. Indeed, the request ("incline Your ear and answer me") gains force for the very reason that the supplicant is poor and needy: he has attained the selfnullification that characterizes the attribute of Malchus. This state of mind is expressed by the self-effacing letter .. The letter ., by contrast, is not supplemented by the selfnullifying letter .. On the contrary, it represents self-centered arrogance, for which reason it is "one of the letters that belong to the evil side [of the universe]." [If it is filled with selfishness, how can it be described as poor?] The forces of evil are poor in that they have no [direct] connection with G-d. And in turn, this very state of poverty and severance inflates their self-centered perception of their own identity. Summary: Both the letters . and . represent a state of poverty. The letter . is holy by virtue of the fact that at its back it has an appended letter ., signifying self-nullification. This is the attribute that enables one to become a recipient; a disciple, for example, ought to negate his sense of personal identity while he is receiving his master's teachings. The letter . represents the opposite frame of mind. 75. [Tehillim 86:1.]

32 Basi LeGani 7. The letter . which differentiates between these two letters is appended behind the letter .. Though . is the smallest of all the letters, it is the head of them all, in the sense that [the writing of] each letter begins with it. Indeed, "The World to Come was cre¬ ated with the letter yud."76 This concept is alluded to in the phrase, — .. .. ..... ..... "For all that is in heaven and on earth [is Yours]."7 7 The Aramaic translation [of the word .. ("all"), cited in the Zohar78] means "united in heaven and earth." This refers to the Sefirah of Yesod through which Malchus receives the flow of Divine light. The next word in the verse, .... ("heaven"), comprises two elements — .. ("fire") and ... ("water"). Fire stands for the attribute of Gevurah ("severity") and water for the attribute of Chesed ("lovingkindness"). [These two attributes in turn serve as the source of all the other Divine emotive attributes.] The final word, ... ("earth"), stands for the attribute of Malchus. The verse thus teaches that by means of the Sefirah of Yesod, Chesed and Gevurah unite with Malchus. [Evil, however, lacks this quality; as implied by the verse,] .. .... ... — "And the poor man had nothing"7 9 [lit., "...lacked all"]. [The word .. ("poor man") is related to the letter ... , and the word .. ("all") is related to the above-mentioned Sefirah of Yesod, which in turn is related to the letter ..] The verse can thus be understood to mean that the letter . lacks [the unity alluded to in the verse that speaks of] "all in heaven and on earth," since it lacks the attribute of Yesod that brings about the above-described union [of the attributes that are represented by heaven and earth]. This situation leads to the concealment of the power of speech, [which is a metaphor for the spiritual energy emitted by the Sefirah of Malchus]. This is hinted at in the verse that 76. [Menachos 29b.] 77. [I Divrei HaYamim 29:11.] 78. [I, 31a.] 79. [II Shmuel 12:3.]

Chapter 7 33 begins, ...... ..... ...... — " I was dumb with silence, I held my peace."80 The Divine power of speech is thus silenced because the light and life-force that animates the forces of evil is merely a reflection of a ray from a Divine source which is (so to speak) outward [i.e., "reluctant"]. [This concealment allows for the existence of evil.] [The contrast between the unity that is generated by holi¬ ness and the fragmentation that characterizes evil is highlighted when one compares the way in which Yaakov and Eisav each described their wealth.] Yaakov said, .. .. .. — " I have all"; Eisav said, .. .. .. — " I have much."8 1 Holiness, which is per¬ sonified by Yaakov, has .. , the element that "unites heaven and earth." The forces of evil, which are embodied in Eisav, lack the uniting element of .. ; instead, they have .. — "much", implying a multiplicity of physical blessings. Explaining this concept further, the Zohar82 cites a teaching of the Master of the Heavenly Academy: "He who is small is great, and he who is great is small." For that which is holy is "small" in the sense that it possesses the capacity for self-diminishment. In this spirit it is written, — .. .... .... .. ... ... "How shall Yaakov stand? — For he is small."83 Nevertheless he is "great", in the sense that the unifying element of .. is re¬ vealed within him. By contrast, he who describes himself as having .. — i.e., as being great, as a man characterized by multiplicity — is "small". Of him it may be said, — ... ... .. "The poor man [in this context: 'the evil man'] lacks all ( ".(.. Being unable to benefit from the unifying quality of .. , the only blessings he enjoys are physical ones. [The latter conception of poverty reappears in the interpre¬ tation of the Zohar on the phrase,] ...... ... ..... — "Young lions are in need, and go hungry."84 [Utilizing the similarity be¬ tween ...... ("young lions") and .... ("bulls"),] the Zohar85 80. [Tehillim 39:3.] 81. [Bereishis 33:11, 9.] 82. I, 122b; III, 168a. 83. [Amos 7:5.] 84. [Tehillim 34:11.] 85. III, 259a.

34 Basi LeGani understands this verse as alluding to the seventy bulls that were sacrificed in the Beis HaMikdash during Sukkos. Like the sev¬ enty patron angels of the nations that they represent, the number of these bulls diminished daily. Being blessed with nothing richer than material bounty, they are described as being "in need," and "poor". Speaking likewise of these seventy bulls, the [Kabbalistic text entitled] Mikdash Melech understands them to be referring to the forces of evil. Both interpretations are valid. Since the spiritual life-force that animates them is merely a reflection of a ray from a (so to speak) outward radiation of Divinity, it is invested in them in an exceedingly tenuous manner. This very obscuring of the spiritual life-force in turn increases their gross self-assertiveness. Pharaoh, for example, boasted, "The Nile is mine, and I made i t . " 8 6 This claim is the very opposite of the truth. [Pharaoh made this statement because the river used to rise at his approach. In fact, however,] this phenomenon resulted from the blessing that Yaakov gave him (as Rashi notes in his comment on the verse, — ..... .... "And Yaakov blessed Pharaoh"87). In fact, Pharaoh's very name hints at his stiffnecked insensitivity to G-dliness. For the letters that constitute the name .... can be rearranged to spell ; ... ("the back of the neck"), which is a metaphor for stubbornness. In boasting that "the Nile is mine," he was thus ungrateful enough to deny [the source of his blessings]. The life-giving influence that he received from Above served only to bloat his ego. Summary: The chapter continues to explain that the . appended at the back of the . signifies the unifying element that is known as ,.. as in the verse, .. .. .. (lit., " I have all"). This element is lacking in the spiritually poor man who is described as .. , a word that is cognate with the name of the letter .. When the forces of evil claim, .. .. .. (lit., " I have much") — signifying a multiplicity of blessings, though merely material ones — this merely increases their self-centeredness. 86. [Cf. Yechezkel 29:3, 9.] 87. [Bereishis 47:10.]

Chapter 8 35 8. In the realm of holiness, the letter . is formed from the letter . [by the addition of an inverted letter . in the lower left corner]. Likewise, in the realm of evil, the letter . is formed from the letter 8 8 . [by the addition of a long descending line in the corresponding corner]. [Just as the letter . incorporates a letter ., by virtue of which it is included in the realm of holiness,] so too the letter . incorporates a letter . — in front, as its left leg; the letter ., by contrast, has its letter . appended to its back. This difference in position reflects the difference between the respective modes of union [of the spiritual spheres that these letters represent]. The letter . receives its spiritual sustenance from the letter . that precedes it, thus exemplifying the [imperfect] mode of union that is called .... ..... (lit., "back to back"). In the case of the letter ., whose letter . is in front, the union is of the [perfect] mode that is called .... ..... (lit., "face to face"). This union [with its consequent flow of life-supporting spiritual energy] is effected through the giving of tzedakah ("charity"). As is noted in the writings of the AriZal,89 the word .... is comprised of the word ... and the letter :. charity raises the . [from its poor state] and turns it into a .. Our Sages taught a similar lesson when they observed that the names of the letters .... and ... can be read as a phrase: .... .... — "Show kindness to the poor."9 0 [Understood in the light of the above, this means that] the letter . receives its spiritual sustenance from the letter ., and this process produces [the state of completion represented by] the letter .. [The above process takes place in the realm of holiness. By contrast,] the letter . is formed from the letter .. The . is 88. Pri Etz Chayim, in the Introduction to Shabbos; Shaar HaKavanos, s.v. Techum Shabbos. 89. Taamei Mitzvos, Parshas Re'eh; Shaar HaMitzvos and Sefer HaLikkutim, ad loc.; and elsewhere; see also Meorei Or, s.v. .... 90. Shabbos 104a.

36 Basi LeGani similar in shape to the letter ., except that while the two legs of the . descend to the same point, the left leg of the . continues below. This shaft is alluded9 1 to in the verse, ..... ...., ... — "Her feet descend to death."9 2 It is further alluded to in the statement of the Sages, that "Gavriel descended and implanted a shaft [or: reed] in the sea. It gathered a bank around it on which was built a mighty city" (Rashi adds: "which harasses the Jewish people").93 This is the shaft of the letter . that is formed in the realm of evil, and that harasses the Jewish people. In the terms of Chassidus this may be explained as follows: The three lines9 4 that form the letter . stand for the three "garments" [i.e., means of expression] of the soul — thought, speech and action. The left line is thus separate from the other two, in order to point out the distinction between action as against speech and thought. It is true that thought is known as the garment that is connected [to the individual concerned], and is therefore perceived only by himself. It is true too that speech [differs in that it] is known as the separate garment, for it relates to an additional individual. Yet thought is comparable to speech, while action retains an incomparably more separate existence from the individual. A similar pattern may be seen in the order of the spiritual realms. A verse was quoted [above in ch. 1, alluding to each of the spiritual worlds in turn]: .. ..... .... ....... ...... ...... . ; ...... — "All that is called by My Name, it is for My glory that I created it, formed it, and indeed made it." The verb ...... refers to the World of Beriah, which is the world of thought; the following verb, ...... , refers to the World of Yetzirah, which is the world of speech. At this point, however, the flow of the verse is interrupted by the word ; . ("indeed") — in order to indicate a separation between these worlds and that signified by the final verb, ...... ; viz., the 91. See Sefer HaLikkutim, loc. cit. 92. [Mishlei 5:5.] 93. [Shabbos 56b.] 94. See Torah Or, the first maamar beginning Chayav Inesh; Likkutei Torah, beginning of Parshas Balak; and elsewhere.

Chapter 8 37 World of Asiyah, the world of action, which is represented by the left leg of the letter .. In the realm of holiness, the letter . depicts someone whose three soul-garments — his thought, speech and action — are filled with the light of the Torah, with its wisdom, and with the character traits [that it extols]. Thus, with his faculty of thought he thinks Torah thoughts. Likewise, with his power of speech he utters the words of the Torah. Even if he lacks the sophistication and the intellectuality to understand [all the texts that he reads], he nevertheless makes a point of speaking of Torah subjects, and repeating phrases from the Torah and the prayers. Likewise, he exercises his faculty of action in the fulfillment of the mitzvos. Moreover, in his material affairs he implements the injunction, .. ..... .... ... .... — "Let all your deeds be for the sake of heaven."95 This rule obtains in all the mundane matters that are [not mitzvos, but are] permitted by the Torah. Concerning business, for example, the Torah states, ... .... .... — "Six days you shall work."9 6 Its intention, however, is that one's profit should enable him to fulfill, observe and practice mitzvos, such as tzedakah and deeds of kindness. Likewise, [a certain measure of success in business relaxes financial worries and] frees one's mind and heart for Torah study — so that he can learn, teach, observe and practice throughout the fixed times that he sets aside for Torah study, and for the "service of the heart,"97 i.e., prayer. When one conducts his life in this manner, not only does he gain his times of study and thus actually bring life to his soul, illuminating it with the light of Torah and prayer; he also sees to it that his business itself is carried out (while being directed for the sake of heaven) as it should be. This means that he is scrupulously careful not to deceive, steal, delude or lie, for he knows that G-d detests such behavior — and could he possibly do something that is opposed to His will? 95. 96. 97. [Avos 2:12.] [Shmos 20:9.] [Taanis 2a.]

38 Basi LeGani Moreover, his heart is clearly lit up with the simple belief that is implanted in the heart of every Jew, that .... .. ... ..... — "It is the blessing of G-d that brings wealth."9 8 Furthermore, he believes that this blessing will come only when his business is a fitting vessel for it. His other activities, such as eating and drinking, are similarly carried out for the sake of heaven, so that with a healthy body9 9 he will be able to study and pray, and serve G-d through the fulfillment of the mitzvos — each man according to his level and according to his spiritual metabolism. For some men are masters of Torah; some are masters of prayer; some are masters of good deeds, of tzedakah and acts of kindness — which means that they sustain the poor and the Torah scholars, both with their personal exertion and with their contributions. When one's intention is for the sake of heaven, it goes without saying that his activities themselves are carried out as they ought to be. Within the realm of permitted things, for example, he will be careful not to overindulge in eating and drinking, since his intention is not to pamper himself but to maintain his health. In other fields, too, a person who (for example) administers a charitable fund will speak gently and warmly. Even though at times he will [find it necessary to] adopt a forceful stance and to be adamant so that a particular matter will be settled in the best way possible, he will still speak in a relaxed and reasonable manner, and will do his utmost to spurn pride. For what matters to him is the essence of the matter — [that he is occupying his position only in order] to carry out the will of G-d. The above describes [the course of conduct signified by] the letter . of the holy side of the universe. The letter ., by contrast, represents thought, speech and action that are motivated by the forces of evil. It is formed from the letter ,. which represents thought and speech that derive from "the Other Side." Hence, when a man's mind is filled with alien 98. [Mishlei 10:22.] 99. [Rambam, Hilchos Deos 5:1.]

Chapter 8 39 [i.e., unworthy] thoughts and imaginings, and when his mouth is filled with unG-dly words — not necessarily forbidden talk, such as slander and gossip and the like, but even an excess of idle prattle — he thereby constructs the shaft of the letter ,. that represents action. His unworthy thoughts and speech cause him to fall into unworthy deeds, which in turn draw him, like the descending shaft of the letter ., down to everincreasing depths. This concept may be understood in terms of an interpretation of the verse, ..... .. ... .. ... — "The pit was empty: there was no water in i t . " 1 0 0 The difference between ... ("well") and ... ("pit") lies only in the middle letter of each. The former word, spelled with an ., refers to the soul, as in the phrase, .... .... ... ... .... — "A spring of gardens, a well of living waters."1 0 1 Well-waters spring forth from below, and thus bring an abundance of water. The soul likewise is obliged to descend into the body which is described as a deep pit, but through its involvement in Torah and mitzvos it can rise to ever loftier levels. In this way it becomes "a spring of gardens," a wellspring that gushes forth revelations of G-dliness, through its divine service in refining and elevating the body and the animal soul. The term "gardens" refers to Gan Eden, the Garden of Eden, as in the verse, — ......... .... "And [G-d] planted a garden in Eden."1 0 2 The plural form of the word refers to the two levels — the Higher Garden of Eden and the Lower Garden of Eden. [This service generates] a stream of water, a brook of pleasure for the souls in Gan Eden when they ascend there. [The above discussion refers only to a ... ("a well").] A ... ("a pit"), by contrast, is empty, as in the above-quoted verse, "The pit was empty: there was no water in it." On this the Sages comment: "If the verse states that 'the pit was empty,' 100. [Bereishis 37:24.] 101. [Shir HaShirim 4:15.] See Likkutei Torah, Parshas Chukas, the maamar beginning Az Yashir; the maamar beginning Shechorah Ani, 5702 (Kuntreis 46); the maamar beginning Maayan Ganim (in Sefer HaMaamarim — Yiddish). 102. [Bereishis 2:8.]

40 Basi LeGani do I not understand 'that there was no water in it'?! These words do however appear — in order to tell us that though it contained no water, it did contain snakes and scorpions" (Shabbos 22b). The pit refers to the animal soul: it contains no water [which is a metaphor for the Torah1 0 3], but it does harbor snakes and scorpions — extraneous thoughts. The above describes the letter kuf. [The unholy lifestyle that it represents is a wretched] imitation of man, like the comparison of a monkey1 0 4 (kof in Hebrew) to a man. For the very word ... ("man") comprises letters in the Holy Tongue that stand for thought, speech and action:1 0 5 the letter . represents thought; the letter . is the initial letter of ..... ("speech"); and . is the initial letter of .... ("action"). In the realm of holiness, a man's thought, speech and action are filled with the light of holiness; in the realm of evil, they are filled with alien thoughts. We are now better able to understand the statement from the Zohar [cited in ch. 6 above], that since . and . are evil letters, they take the . [as an ally]: they appropriate a reflection of a reflection from the life-force that radiates from the holy side of the universe, and thereby ensure their continued existence. Summary: In the realm of holiness, from the letter . the letter . is formed: one's thoughts and words bring one to deeds — all three soul-garments surging with the Torah and its commandments. Correspondingly, in the unholy realm, from the letter . the letter . is formed: by harboring thoughts and words spawned by "the Other Side," one falls into undesirable deeds. 103. [Bava Kamma 17a.] 104. Pri Etz Chayim and Shaar HaKavanos, loc. cit; Meorei Or 100a; and elsewhere. 105. Likkutei Torah, beginning of the second of the maamarim that begin Behaalos'cha; and elsewhere.

Chapter 9 41 9. The goal of the divine service in the Mishkan and in the Beis HaMikdash was to transform darkness into light through the refinement of the material world, by means of the sacrifices. [Related to this is the spiritual role of the vertical beams of the Mishkan — the ..... , a word whose spelling was discussed in ch. 6.] Concerning this the Torah states, ..... .. ...... ... ...... — "And you shall make upright boards for the Sanctuary of acacia wood." The fact that these boards are referred to as ...... ("standing") is related [and not only etymologically] to the fact that the mitzvos are referred to as ...... ("pillars").1 0 6 The 613 mitzvos of the Torah and the seven mitzvos ordained by the Sages are known as the 620 pillars of light. [This total is the numerical equivalent of the letters that spell the word ... , signifying a state of being in which G-d's transcendent light is revealed.] Just as a pillar connects a roof to the floor below, so do the mitzvos draw down G-d's infinite light and connect it with the worlds below. For this reason the acacia boards of the Mishkan stood upright: they were pillars that connected the infinite light with the nether worlds. This can be further understood through the interpretation of the Zohar1 0 7 on the verse, ... ... ... — "Destroy [lit., 'rebuke'] the wild beast of the reeds."1 0 8 [The word ... means both "reed" and "shaft".] The "reed" ( ... ) is the male element of evil; the "wild beast of the reeds" ( ... ... ) is the female element of evil. To "destroy the wild beast of the reeds" means that one should cut short the descending shaft of the letter ., whereupon it becomes a .. This is hinted at in the verse, ... ...; .... — "The reeds and rushes shall wi l t . " 1 0 9 106. Concerning the "620 pillars of light" see the prayer of R. Nechunia, cited in Pardes 8:3. The concept is explained in Iggeres HaKodesh, Epistle 29. 107. III, 251b; Sefer HaLikkutim on Tehillim 68. 108. [Tehillim 68:31.] 109. [Yeshayahu 19:6.]

42 Basi LeGani And when the . is turned into a ., the word ... becomes ... ("behold"), a word that connotes revelation, as in the verse, .... .... .... ... ...... .. — "And it will be said on that day, 'Behold, this is our G-d.' " 1 1 0 This verse refers to the revelation of light in the Messianic era, a revelation that depends on our divine service in the present. For this reason, in the Messianic era the transcendent light of sovev kol almin (which illumines all worlds equally) will be revealed chiefly in the body. This revelation will come about as a result of our present labors in the refinement of the materiality of this world. For a divine soul descends below, where it is enclothed in a body and an animal soul. Numerous hindrances and obstacles here confront the individual in whom this divine soul abides, obstructing the path of his Torah study and his observance of the mitzvos. In this lowest of worlds, moreover, evil prevails. Undaunted, he perseveres nevertheless in his divine service, studying the Torah and fulfilling its commands. Indeed, the challenge rallies him to the prodigious exertion of a warrior. (For, as is well known, victory goes to the side that is forceful and energetic.) And, as a result of his labors, such an individual generates the superior light that shines forth from the refinement and elevation of darkness. We are now in a position to better understand the prophecy that speaks of Mashiach: ..... ..... — "And his feet shall stand [that day on the Mount of Olives]."1 1 1 He shall stand firm on both feet — unlike the letter ., which stands only on its shaft, as unstable on its sole support1 1 2 as the falsehood that it symbolizes. Mashiach will stand on both feet as does the letter ., as stable as the truth that it symbolizes. And this state depends in turn on man's divine service — in transforming the evil of the letter . (which had been formed from the letter .) into the . of holiness. The above concept explains the command that the boards of acacia had to stand upright, for this position represents unalterable endurance. This stance will reveal [the ultimate 110. [Ibid., 25:9.] 111. [Zechariah 14:4.] 112. Shabbos 104a; Zohar III, 127b.

Chapter 9 43 source for such potential, viz.,] G-d, as in the verse, ... .. .. ..... — " I am G-d: I do not change."1 1 3 And at that time we will palpably see that the world and everything in it derives its life-energy from G-d. Summary: The upright boards of the Mishkan are pillars that connect G-d's infinite light to the lower worlds. The above chapter explains how through man's divine service below, the shaft ( ... ) of the letter . is cut short, transforming ... into ... , which implies a revelation of light, the revelation of G-d Who is unchanging. 113. [Malachi 3:6.]

44 Basi LeGani 10. The whole of the above is implicit in the teaching of our Sages on the verse, .... .. .... ...... ..... — "And they shall make Me a sanctuary and I shall dwell within them": not "within it," but within each individual Jew. For when each individual transforms darkness into light, "the glory of G-d rises [and is diffused] throughout all the worlds," and a superior form of light is revealed.114 [In the Mishkan,115 the transformation of darkness into light is hinted at in] the use of acacia wood, whose name in the Holy Tongue ( (... .... echoes the evil-based folly ( .... ) that needs to be refined and transmuted to serve holy ends. This wood was used for the vertical boards, whose name ( ..... ) likewise hints at their elevation of two similar combinations of letters — ... ("falsehood") and ... ("bond").1 1 6 In terms of the personal spiritual tasks that are collectively termed avodah, the above processes entail transforming one's pleasurable attraction to worldly things into a warm sensitivity to G-dly things. One's attraction to worldly things derives from sources that are lower than intellectual;117 by means of the Torah and the mitzvos one can convert it into light, so that one is enabled to appreciate the pleasant sweetness that is to be found in the fulfillment of the Divine commandments and the study of the Torah. [This manner of avodah reflects the interpretation of the verse,] .... .... — ...... : " I have come into My garden," implying G-d's return "into My bridal chamber." This is a metaphor for the place where G-d first chose to focus His Presence.118 For G-d's primary intention in creating the worlds was His desire to have a dwelling place in this lowly world. 114. [Cf. end of ch. 1.] 115. [Cf. ch. 3.] 116. [Cf. ch. 6.] 117. [Cf. ch. 5.] 118. [Cf. beginning of ch. 1.]

Chapter 10 45 And this dwelling is built through man's endeavors in the subjugation and transformation of materiality. When a man conducts himself in this manner, [both possible interpretations of the above-quoted opening verse materialize in his life]. That verse reads: "You who dwell in the gardens, friends listen to your voice; let me hear it." [According to the first interpretation,] the voice of the mortals who engage in the study of the Torah and the observance of the mitzvos is listened to by "those who dwell in the gardens" — by the souls who dwell in the Higher and the Lower Garden of Eden,1 1 9 where each is accorded its abode according to the level of its divine service during its stay on earth. Because of their bond with each other, these souls are called "friends"; indeed, "at times one soul emanates from another."120 Each such soul Above addresses the Jewish people on earth: "Let me hear your voice," for the Torah and mitzvos below elevate the souls Above to ever more exalted levels of spiritual perception. [According to the second interpretation1 2 1 of the same verse,] it is G-d Who is addressing the House of Israel: "You are dispersed in exile, pasturing in alien gardens. It is of you that the prophet speaks when he says, .. ..... ..... ..... ..... .... — 'Like the four winds of heaven have I spread you abroad.'1 2 2 Nevertheless, you abide in places of worship and in houses of study, where you dedicate fixed hours for the public study of the Torah. And there you are visited by the angels, who are called friends because 'between them there is neither envy nor hatred nor competition,' and they 'listen to your voice.' " By virtue of their deeds, the people of Israel are called .. ..... — "the hosts of G-d," as in the verse, .... .... .... ... .... .. ..... .. .... ..... — "It was on that very day that all the hosts of G-d left the land of Egypt."1 2 3 The reference to 119. [Cf. above, end of ch. 8.] 120. [Cf. Maaneh Lashon, p. 10.] 121. [Cf. above, the Prologue to ch. 6.] 122. [Zechariah 2:10.] 123. [Shmos 12:41.]

46 Basi LeGani Israel here is explicit. So too in the verse, .... .... .... ... ..... .. .. ... ..... .... ..... .. ...... — "It was on that very day that G-d brought the Children of Israel out of the land of Egypt by their hosts."124 Now why are Israel called by this name, when the word ..... [though it sometimes serves as one of the Names of G-d] never appears as a Divine Name in the Torah? On another occasion, too, the same term clearly applies to Israel: .. .... .... ... ...... .. ........ .... ..... — "On this very day I brought your hosts out of the land of Egypt."1 2 5 [An analysis of this word will throw light on our subject.] The word ... allows for three different interpretations: (a) an army; (b) a set time, as in the verse, — ... ... ..... ... ... "Has not a man a fixed time on earth?"126 (c) varied beauty, as a derivative of ..... . This term appears in a comment of the Sages (Rosh HaShanah 11a) on the verse, ...... ..... ..... ... .... — "And the heavens and the earth were completed, and all their host."1 2 7 Interpreting the final word .... as implying ...... , they read: "And the heavens and the earth were completed in all their varied beauty." The third meaning alludes to the various levels of Jewish souls. Some are intellectuals — masters of Torah, masters of sublime mysteries, masters of wisdom. Some are simple folk — merely masters of good deeds, who observe the Torah and its commandments with artless faith, and who support the Torah, each to the best of his ability, through personal and financial effort. For the ultimate in beauty cannot be attained by one color alone; beauty lies in the harmony of many hues, as in the combined endeavors at divine service of these varied souls, who in unison draw down to this world a revelation of G-dliness. This third meaning of ... is connected to the second and to the first. 124. [Ibid., 12:51.] 125. [Ibid., 12:17.] 126. [Iyov 7:1.] 127. [Bereishis 2:1.]

Chapter 10 47 There is a verse that states, .... ..... ... ... ... — "Days were created, and [lit.:] for him one of them."1 2 8 For "a man has a fixed time on earth": every man is apportioned the fixed span of "the days that were created." And when he fills those days with the divine service of refining materiality, through subjugating and sublimating the unholy element within it, he is worthy indeed of being counted among the "hosts of G-d" — which was the first meaning of the term. All the above teachings underlie the above-quoted verse: "It was on that very day that all the hosts of G-d left the land of Egypt." The hosts of G-d are the people of Israel, who through the above-described divine service of refining materiality purify and elevate the world. They explode the delusion that makes worldly existence appear to be a meaningful entity. They lay bare that lie ( ... ); in its place they reveal the Divine energy that in fact animates the world. Moreover, they transpose the letters of ... [which is a mystical allusion to evil] into ... . Their involvement in the Torah and its commandments constructs [within their personal Sanctuary] the upright beams of acacia wood, that stand like pillars to connect G-d's infinite light [with the finite world below].1 2 9 And it is by virtue of this that the people of Israel are called the hosts of G-d. But ... also implies a limited time. It is the life-task of every man, during the "days that were created" for him, to realize within his life the continuation of that verse: ... ... ... — so that his divine service should reveal within himself the illumination of ... , the One G-d. Summary: The chapter continues to explain how the ... (implying evil) and ... (falsehood) of the world can be transformed into ... (one of the wooden columns in the Sanctuary that connect the infinite light with the world below). Thereby G-d is (so to speak) enabled to say, " I have come back to My garden — to My bridal chamber"; i.e., G-dliness becomes manifest in this world. "Friends" 128. [Tehillim 139:16.] See Likkutei Torah, end of Parshas Shlach; the maamarim beginning Tov Li and BeYadcha Afkid (in Sefer HaMaamarim — Yiddish). 129. Cf. above, ch. 9.

48 Basi LeGani (who are the angels or souls in Gan Eden) "listen to the voice" of the Torah and prayer of the House of Israel. By virtue of this divine service the people of Israel are called the "hosts of G-d." The chapter concludes by explaining the three interrelated meanings of the word ... : an army; a fixed time; varied beauty.

Chapter 11 49 The following maamar, comprising chs. 11-15 (i.e., Part III) of the series of discourses with the general title of Basi LeGani, was released in advance for study on Purim 5710 (1950). Part III 11. Let us examine from a deeper perspective why the Jewish people are called ..... .. , the hosts of G-d. The word Tzvaos is one of the seven holy Names of G-d that may not be erased. It was first revealed as such by the Prophets,130 for in the Torah it is used only in reference to the Jewish people. Let us now seek to understand what particular quality of the Jewish people earned them the title of "the hosts of G-d," and why it was first accorded them when they left Egypt. [Concerning the unique significance of each of the Divine Names,] the Midrash Rabbah (Shmos 3:[6]) writes: "Do you desire to know My Name? — I am named according to My deeds.... When I wage war against the wicked I am called Tzvaos." It is clear, then, that this is a name of war. So too we read in Shaarei Orah of R. Yosef Gikatilla: "The Name Tzvaos relates to the Sefiros of Netzach and Hod [lit., 'victory' and 'glory'], and from there evolve all the wars in the world." The attribute of [seeking] victory is to be found only in a great man. If someone speaks up in defiance of a lesser man, he may retort boldly, but he will not overrule him. A great man, however, will endeavor to vanquish anyone who speaks or acts contrary to his will, and will seek to establish the truth of his position. Indeed, the Sages teach that "any scholar who does not bear a grudge and seek revenge like a snake is not a scholar" (Yoma 23a). Rashi explains that the scholar will seek 130. Berachos 31b; explained in Torah Or and Toras Chayim, beginning of Parshas Bo.

50 Basi LeGani revenge and maintain a bitter grudge in his heart as a snake does. (The reason that the snake is used as a metaphor is explained there.131) The Talmud questions the above-quoted teaching of the Sages, noting that the Torah commands: .. .... ... .... — "You shall not avenge nor bear a grudge."1 3 2 And the Talmud itself answers that a sage is permitted such conduct, for the vengeance and the grudge allowed him (and indeed required of him) are not (G-d forbid) of the kinds forbidden in the Torah, which are related to money [or other material matters]. He who is permitted such conduct must be a sage of unquestioned integrity. Indeed, the Talmudic term for "sage" ..... ... — — implies one who is a self-effacing disciple of wisdom;133 it is for the sake of wisdom that he directs all his actions and affairs. This attitude lies at the root of [a true desire for] victory, and it applies only to a man of stature. Moreover, the greater the individual, the greater this desire. A king, for example, is chosen from his entire nation on account of his superior stature. Thus we read of Shaul HaMelech:1 3 4 .... ... .... ..... ... .... ..... ..... .... ... ... — "There was no better man than he among the Children of Israel; from his shoulders and upwards he was taller than any of the people" (I Shmuel 9:2). Such a king has a greater tendency to express his desire for victory, even to go to war, and to triumph. A war may be motivated by the desire for spoil, or — more basically — by the desire to win in a battle of conflicting wills. In the former case, a war is merely a test of strength and courage. A war of the latter kind will be a battle of wits, if the king is to achieve the kind of victory that will satisfy his will. The desire for victory will be aroused only when the king is opposed by a formidable obstacle; without it, he rules his 131. See Chiddushei Aggados of the Maharsha, ad loc.; cf. the statement, .... .. .. .. (Arachin 15b). 132. [Vayikra 19:18.] 133. Torah Or, Parshas Yisro, at the end of the maamar beginning Moshe Yedaber. 134. Note that the above quotation from Yoma about the scholar who does not avenge, etc., follows immediately after this teaching of the Sages: "Why was Saul punished? — Because he forwent the honor due to him."

Chapter 11 51 domain as he pleases. Once his wishes are challenged, however, then in order to secure victory he will squander all the rare treasures that have been collected year after year, generation after generation, precious resources that have never been used for any other purpose, and that have been hidden and sealed from all eyes. The reason:135 A man's desire for victory is rooted higher in the soul than his will or his desire for pleasure. Hence the most intense delight that he could ever have from his rarest treasures is meaningless when weighed against his desire for victory. In fact he will even risk his very life and take up his position in the thick of battle, because his drive to win is rooted in the very essence of his soul, higher than the soul's consciously revealed faculties, its spiritual light and life-force. When war breaks out the royal treasure vaults are thrown open. Their resources are entrusted to the commanding officers in order that they should reach the rank and file soldiers, for it is they who will secure victory.1 36 This parable describes the spiritual worlds. There, too, there are sealed and hidden treasures, like those of which the Torah speaks: .... .. .. .. ..... .... — "G-d will open His goodly treasure house for you."1 3 7 In the prayers, likewise, we ask: ...... .... ... .... — "Open for us Your goodly treasure house."1 3 8 And elsewhere: ...... .... ... .... — "Graciously grant us Your gift from the storehouse of unearned bounty."1 39 In time of war, these sealed treasures too are entrusted to 135. Explained at length at the end of the maamar beginning Tzidkas Pirzono, 5689 (in Kuntreis Derushei Chasunah); the maamarim of Pesach 5709 (in Kuntreis 65). 136. [In explaining this chapter, the Rebbe Shlita has commented that these words aptly describe the activities of their author, the Previous Rebbe. He fought fiercely to overcome the challenges brought about by the darkness of galus. He risked (and sacrificed) his own life and revealed the ancient treasures of the kingdom — the deepest secrets of the Torah. These were then entrusted to the rank and file soldiers; i.e., they were expressed in a manner that could be understood and appreciated by all.] 137. [Devarim 28:12.] 138. [Tefillas Neilah (Machzor, p. 383).] 139. [Selichos.]

52 Basi LeGani officers, who distribute them among the simple soldiers, for it is they who will secure the victory. This, then, is why the people of Israel are called the hosts of G-d, for it is they who do G-d's will, standing their ground in the cosmic campaign against the opposing forces. And it is for them, therefore, that the vaults of heavenly treasures are thrown open.

Chapter 12 53 12. We can understand what is meant by the heavenly treasure house in terms of a statement in Tikkunei Zohar:140 "G-d's infinite light extends upward without bounds and downward without end." The latter phrase means that the revelation and diffusion of this light are utterly infinite. Hence the name ... ... ... , which indicates [not merely a light that emanates from G-d Who is infinite, but] that the light itself is infinite, because it resembles its Luminary. This represents the unique quality of light, for though it is merely a ray [from a source] and not the essence [of the source], it nevertheless resembles its source. Hence, since [G-d's] essence is uncompounded and infinite, the light that resembles it is likewise infinite. Now light of this kind would bring into being worlds and Sefiros without number or end, worlds utterly different [than those we know]. Their infinity not only in number but also in nature is implied in the [Kabbalistic] expression "Sefiros without end." The Idra Zuta141 compares such a Sefirah to "a candle whose light is diffused to all sides and corners [and hence may appear to be many lights], but when you look at it in order to know it, you will find only one candle." Because the light [of such a Sefirah] is essentially simple, it can find expression in a limitless multiplicity of diverse levels: its "light is diffused to all sides and corners." In truth, however, there is only one candle; [i.e., the light is the multiple expression of an essential unity]. This is the unity spoken of in the statement,1 4 2 ... ... .. ... ...... — "You are One, but not in the numerical sense." Since G-d is essentially one, He transcends numeration when He reveals Himself; He is essentially One, even though His revelation is multifaceted. 140. Cited and clarified at length in Hemshech 5666, in the maamar beginning VaYolech Havayah Es HaYam, and in the following maamarim. 141. See Zohar III, 288a. 142. Of Eliyahu; in Tikkunei Zohar, Introduction [II: [Pasach Eliyahu].

54 Basi LeGani [In view of this apparent multiplicity,] why did exactly ten Sefiros emanate from Above? "Ten Sefiros," declares Sefer Yetzirah; "ten and not nine, ten and not eleven." This state was brought about by the [self-limiting, self-screening] tzimtzum of the infinite light. Thanks to it, G-d's infinite light and revelation appear in finite categories. Accordingly, the Sefiros are ten in number. Nevertheless, even after the tzimtzum, unbounded and numberless worlds have come into existence. A hint of this may be found in the verse, ...... ... .... — "And maidens without number."1 4 3 Said the Sages: "Do not read ..... ('maidens'), but ...... ('worlds'),"1 4 4 for there are worlds without number. In Idra Rabbah we likewise read: "At [the Supernal level that is termed] 'the skull' there are 12,000 worlds."1 4 5 This number is appropriate to the specific concept discussed there. In fact, however, the worlds are numberless. Even the lowest level of the World of Atzilus, namely, Malchus, gives rise to creation of innumerable multiplicity, as it is written, .. ... ..... — "How manifold are Your works!"1 4 6 Or, in another verse, .. .... ..... — "How great are Your works!"1 4 7 This multitude of creations and greatness of creations are discussed in the maamar beginning Vaeira.148 All this is possible because the light is infinite; hence, in spite of the tzimtzum, it gives rise to an infinite multiplicity of creations. 143. [Shir HaShirim 6:8.] 144. Zohar III, 71b; towards the end of the Introduction to Tikkunei Zohar; see also Zohar III, 58b. 145. Zohar III, 128b; cf. Iggeres HaKodesh, Epistle 20 (p. 259); Likkutei Torah, Parshas Bamidbar, opening passage of the maamar beginning Ve'eirastich. 146. [Tehillim 104:24.] 147. [Ibid., 92:6.] 148. See the second maamar entitled Vaeira in Torah Or.

Chapter 13 55 13. Thus the above-quoted phrase — "G-d's infinite light extends...downward without end" — refers to its revelation and utterly boundless diffusion even as it is revealed at the lowest levels of creation. The infinite worlds that precede the tzimtzum, and [even] the World of Atzilus, where the infinite light shines overtly, are vessels [i.e., have the capacity] for receiving the infinite light, for the vessels themselves are G-dly. No wonder, therefore, that the infinite light shines there overtly, or that they are able to receive it. The [more limited] Worlds of Beriah, Yetzirah and Asiyah, however, are lower. For the vessels of the World of Atzilus are as the body to the soul, while the vessels of these three Worlds are like garments. As it is written in Pasach Eliyahu, "You have made garments for them" — a reference to these three Worlds, which are only garments enclothing the light of the vessels of Atzilus (which are described as bodies). It is similarly written, .... ..... ..... ....... — "The Supernal Mother (i.e., the attribute of Binah in the World of Atzilus) nests in the realm of the throne (i.e., the World of Beriah); the Six Sefiros [i.e., Ze'eir Anpin, the Divine 'emotive' attributes] are situated in the World of Yetzirah; and Ofan [i.e., the Sefirah of Malchus] in the World of Asiyah."149 Since these three Worlds are only garments for the light of Atzilus, they are called the lower realms. The above-quoted statement [from Pasach Eliyahu] about the garments of these three Worlds continues: "From them souls issue forth to man." Most souls150 emanate from these worlds. Only one soul in a generation, [and then, only] in the early generations, derived from Atzilus. In fact there are three levels of emanation from these three Worlds: souls emanate from their innermost aspect; angels from their outer aspect; and worlds from their outermost aspect. 149. Tikkunei Zohar, Tikkun 6. 150. For another explanation, see Likkutei Torah, Shir HaShirim, s.v. Yonasi, and see further references indicated there.

56 Basi LeGani By means of the successive stages in the chainlike scheme of spiritual descent that is called hishtalshelus, the light of these three Worlds becomes increasingly obscured. When it reaches the realm of the Galgalim and Mazalos it becomes dense and more material. This descent allows the Galgalim and Mazalos to monitor the influence and revelation of the Divine light in this lowly, material world. This function is alluded to in the verse, — ..... ...... ... ..... ... ..... "From the rich harvests brought out by the sun and the rich produce hastened forth by the moon."1 5 1 Another reference to this subject is to be found in the statement of the Sages, .. ... ... .. ... ..... .... .. ... ...... .... .. ..... — "No blade of grass below is without its Mazal Above that strikes it with the command: Grow/"1 52 [The world, then, is animated] by the G-dly light and lifeenergy that flows through the Galgalim and Mazalos. It is a far-reaching condescension for G-dliness to appear in such a concealed manner, through the many downward stages represented by the worlds of Beriah, Yetzirah and Asiyah, to the point that it is expressed in external, material influences. This is particularly true as G-dliness descends through many tzimtzumim and many stages of concealment until it [becomes enclothed in a creation that outwardly] is the very opposite of G-dliness. There are beings [of the physical realm] that can (G-d forbid) entirely forget G-dliness. This we see in the forces of evil [whose approach is epitomized in Pharaoh's boast], "The Nile is mine, and I have made it." This was the very opposite of the truth. For it was Yaakov who blessed Pharaoh, and (as is stated in Midrash Tanchuma and cited by Rashi on the appropriate verse) his blessing was that the Nile should rise at Pharaoh's approach — an instance of the Divine good being drawn down to this world. Pharaoh, however, was the King of ..... — a word which means "Egypt" when vocalized one way, and which means "constriction" when vocalized differently. 151. [Devarim 33:14.] 152. See Bereishis Rabbah 10:6; Zohar I, 251a; and elsewhere.

Chapter 13 57 [Being thus the very archetype of a limited, nonspiritual conception of the universe,] Pharaoh was not only ungrateful, but claimed furthermore, "The Nile is mine, and I have made it." Parallels to this attitude may be detected in the divine service of every man, whether he be a businessman or a scholar. In the world of business a man may incline to think, ... ..... ... ... .. .. .... ... — "My strength and the might of my hand have made me this wealth."1 5 3 Even though the same man knows and believes that [in the words of the following verse] "it is [G-d] Who gives [him] the power to accumulate wealth"; even though he knows and believes that "it is the blessing of G-d that grants wealth"; even though he mentions the Name of G-d at every stage in his business dealings; — nevertheless, he may still think that it is the might of his hand, his own intellectual superiority, that is responsible for his prosperity. When success smiles upon him, therefore, he is prone to "grow bold in his wickedness,"154 becoming inflated with pride in the fruits of his wisdom. On the other hand, when his fortunes are bleak, such a man's spirits will fall, and he will become depressed. In fact, however, both these reactions are unjustified. For since "it is the blessing of G-d that grants wealth," he should experience equanimity in the face of both situations. And if his affairs have not succeeded, let him seek a fault in himself. Similarly with one of those who "dwell in the tents"1 5 5 of scholarship. Even though while he is at his books he keeps in mind that this is G-d's Torah that he is studying, it is always possible that in the name of the Torah he will render a legal decision that contradicts it. In this he resembles the above businessman who, even though he believes with simple faith that "it is [G-d] Who gives [him] the power to accumulate wealth," and even though he believes that "it is the blessing of G-d that grants wealth," nevertheless grows buoyant and 153. [Devarim 8:17.] 154. [Tehillim 52:9.] 155. [Bereishis 25:27.]

58 Basi LeGani opinionated when his affairs are doing well...and bothered and crestfallen when times are hard. The reason for these feelings is that his business stands on a mistaken foundation. His belief that "it is [G-d] Who gives [him] the power to accumulate wealth" is [not internalized, but rather] left at the level of simple faith; the principles guiding his business transactions, however, do not conform to the standards set by the Torah. And this explains the untoward results described above. In similar fashion, though a scholar knows that what he is studying is G-d's Torah, the very essence of his study and his knowledge may be faulty. Even while studying the Torah he may forget the Giver of the Torah. His study can become a mere intellectual exercise, so that even though he may well know what he has mastered, he may later follow the dictates of his independent intellect and arrive at conclusions that contradict what he has studied. The same pattern may be observed on a wider scale. Though a person may receive his life-energy from G-d Himself, it is possible for him [to conduct his life in a manner that] contradicts G-dliness — because the light filters down to him through an abundance of tzimtzumim and stages of concealment. In the Holy Tongue this is hinted at in the very word for "nature" ( ... ), which shares a root with the verb "to sink," as in the phrase, ..... ... ... — "sank in the Sea of Reeds."156 Like something that sinks out of sight, the descending G-dly light becomes increasingly obscured until it reaches even the lowliest levels of creation. 156. [Shmos 15:4.]

Chapter 14 59 14. Nevertheless, [despite all this concealment,] it is written, .... .... .. .... — "You give life to them all."1 5 7 The reflection of G-dly light is drawn down and brings all creations into being from nothing to something, giving them life. This concept is expressed [in Tanya,] in Iggeres HaKodesh, Epistle 20: "A ray of a reflection of the radiation [of G-d's light is found] in all beings that were created, formed and made " This is a reference to the G-dly light and life-energy that is drawn down into all creations. In the words [of the Talmud], "He feeds [the whole world,] from the horned buffalo to a brood of vermin."1 5 8 This light and life-energy radiates and is drawn down to even the lowest of levels, as it is written, .. ... .... .. ... ...... .... ... — "If I soar up to the heavens, You are there; if I make my bed in the abyss, behold, You are there."1 59 [This awareness should lead to] a profound meditation on the greatness of G-d, on how He is drawn down level by level through all the stages of the downward progression of spiritual worlds, down to the level of the lowliest of creatures. It is within the reach of every man, including the simplest of men, to comprehend this concept, as he beholds the greatness of the Creator. (The perception of the greatness of G-d by thus meditating on the multitude of His creations is explained in the above-mentioned160 maamar [in Torah Or] beginning Vaeira, in the course of an exposition of the verse, .... .. ... .... ...... — "G-d is great...in the city of our G-d."161) Such meditation arouses a tumultuous reaction in one's soul, for it springs from one's own direct observation. This [descent and enclothement at many levels] comes about because G-d's light is essentially infinite; hence its 157. [Nechemiah 9:6.] 158. Avodah Zarah 3b. 159. [Tehillim 139:8.] 160. [Cf. above, end of ch. 12.] 161. [Tehillim 48:2.]

60 Basi LeGani unlimited power of expression. It can descend to the lowest of levels. Furthermore, wherever it is drawn down and diffused it is not affected nor changed. Accordingly, [the way in which it animates creations is different] from the manner in which the soul animates the body, for the soul is affected by what happens to the body in which it resides. By contrast, the only aspect of the G-dly light that can be affected by its enclothement in creatures is that [lower] level of life-energy called .. [lit., "power"]. This stems from the vessels of the Worlds of Beriah, Yetzirah and Asiyah, and these vessels, as is cited in the above-mentioned Epistle [20] of Iggeres HaKodesh, represent "the beginnings of [seemingly independent] existence." Hence it is possible for them to be changed and affected [by their enclothement in creation]. This is not the case with [that aspect of G-dly emanation called] ,... the life-giving light, because it remains transcendent. This concept is expressed in a comment of the Zohar162 on the verse, ... .... ... — "There is none holy as G-d."1 6 3 "There are many levels of holiness," says the Zohar, "but none as holy as G-d." His manner of holiness differs from the holiness that is found within the order of creation. Though the latter manifestations of holiness are separate, their holiness lies in the fact that they are not enclothed in creations. When, however, they are enclothed in creations, they are "grasped" within them — and this causes change. The holiness of G-d, i.e., the above-mentioned Or, is different in that it does not [generally] enclothe itself in creations; and when it does, it is not "grasped" [i.e., limited] by them, for it is essentially transcendent. Physical light provides an apt analogy: it illuminates, while remaining uninvolved in the space it reaches. The light that shines through a red, green or white glass,164 for example, 162. III, 44a; see also Likkutei Torah on Shir Hashirim, opening passage of the first maamar beginning Tze'enah U'Re'enah. 163. [I Shmuel 2:2.] 164. This analogy is cited in the Pardes, Shaar 4, ch. 4, as an illustration for the Sefiros. It could be suggested that these three particular colors were named because they represent the three kavin [i.e. modes of Divine influence: Chesed,

Chapter 14 61 assumes a different appearance in each case, yet the light itself remains uncompounded and colorless. Even when it appears to be "enclothed" in the glass, it is not "grasped" by it, but retains its transcendent independence. In like manner, the Divine light and life-energy that animates creation is not changed or affected. Since the light is by nature infinite, its expression is also infinite: it is drawn down to the last and lowliest of creatures, everywhere remaining uncompounded and unchanged, its very simplicity making possible its endless manifestations. This is what is meant by the above-quoted statement that "G-d's infinite light extends...downward without end": it is expressed and revealed even in the lowliest of the lowest levels of creation. Gevurah and Tiferes]. See Zohar I, 71b; Likkutei Torah on Shir HaShirim, end of the maamar beginning Hinach Yafah.

62 Basi LeGani 15. Just as G-d's infinite light extends downward, with innumerable expressions and unlimited revelation, so, too, it "extends upward without bounds"; i.e., [it becomes united with its Source to the point that] it becomes hidden. [These levels proceed,] concealment after concealment, elevation after elevation, causing an absence of light and revelation. This, in general terms, is the [self-limiting] process of tzimtzum, whereby the G-dly light becomes concealed and incorporated within G-d's essence, His Atzmus. Before the tzimtzum, G-d's infinite light was overtly revealed. As stated in Etz Chayim, "Before the emanation of any being, there was a sublime, simple light pervading the whole of existence." That is to say that there was a boundless revelation of G-d's infinite light: the [first and clearest] perception was of this light, while independent existence and identity were not perceptible at all. A statement of Avodas HaKodesh165 will help clarify this subject: "Just as the Infinite One possesses power with an infinite dimension, so too does He possess power with a finite dimension. For if you were to say that He possesses infinite power but not finite power, you would detract from His perfection [for there would be an area, the realm of finitude, that would remain outside the context of G-dliness — which is impossible], for G-d is the ultimate perfection." G-d's perfection is thus reflected by His capacity to encompass both potentials. Before the tzimtzum, the unlimited aspects of G-d's infinite light were revealed and His power of limitation was concealed. The above quotation from Etz Chayim refers to this state when it speaks of "a sublime, simple light" (i.e., G-d's infinite light) "pervading the whole of existence"; i.e., it alone was perceptible, while His power of limitation, which 165. Part I, p. 288. On this entire subject see Hemshech Rosh HaShanah 5710, ch. 27ff; the maamar beginning Margela BePumei, 5709 (Kuntreis 65); and elsewhere.

Chapter 15 63 allows for a sensation of independent existence and identity, was not at all perceptible. Through the process of tzimtzum, the infinite light was concealed, and the [first and clearest] perception was of independent identity and existence. G-d's infinite light was not [openly] perceived. [Even after the tzimtzum G-d is still one with creation, in the spirit of the verse:] ... .. ..... ... .... ... ... — "Do I not fill heaven and earth?"1 6 6 The tzimtzum applies only from our perspective; in regard to G-d, it does not conceal at all. Indeed, His light diffuses after the tzimtzum just as before. As we say [in prayer], "You were [the same] before the world was created; You are [the same] since the world was created."167 Both states are absolutely identical, since for G-d the tzimtzum conceals nothing. By way of analogy: When a teacher communicates a concept to his disciple, he desires that his saplings [i.e., his disciples] share his conception of it. However, in order to enable his student to cope with and internalize the concept, he may first have to entirely deflect the [overpowering] light of his own thought processes, and conceive an intellectual light that is filtered to suit the more limited capacity of the recipient. However, though the veils and tzimtzumim by which he does this are real from the student's perspective, they do not affect the teacher at all [for he still sees the full depth and breadth of his concept even as he presents it in its less dazzling form]. In the spiritual realms likewise, the limiting aspects of the tzimtzum affect only ourselves, while concealing nothing from their Initiator. Furthermore, even in regard to ourselves, the initial tzimtzum and so too the later ones are all intended for the ultimate purpose of revelation. As with the teacher, therefore, whose whole intent was that the recipient be enabled to receive, the tzimtzum does not really conceal at all. Nevertheless, [it is because of the tzimtzum that] G-d's infinite light is not overtly perceived. Even with regard to or pnimi — that light and life-force which is enclothed within all 166. [Yirmeyahu 23:24.] 167. [Siddur Tehillas HaShem, p. 17, citing Tanna Dvei Eliyahu Rabbah, ch. 21.]

64 Basi LeGani existence, granting it life — there are some creations that do not perceive their life-force as being of G-dly origin. Even though every man feels that there is a life-force that animates him, and clearly realizes that this life-force — and certainly not his body — is the core of his existence, nevertheless not everyone perceives this life-energy as being G-dly. This is particularly true in the wake of the many degrees of progressive concealment that even reach the stage at which a man can say, "The Nile is mine, and I made it"; or, "My strength and the might of my hand have made me this wealth." Such a stance results from the extreme obscuring of the light; indeed, a person's mind can thereby become so grossly insensitive that it will neither know nor feel that nature is G-dliness. It is G-d's infinite power that brings about this obscurity. Just as the extension of the light until the lowest levels comes about only through G-d's infinite power, so too it is His infinite power that conceals. This is implied in the wording of the verse, ... ... .-. ..... — "It is indeed You, G-d, Who hides."168 The multiple concealment is effected by "You", by G-d Himself. Corresponding to this concealment, there is a verse that speaks of G-d's revelation: ... .-. .. .... — "G-d's kindness endures throughout the day."1 6 9 The word "day" signifies revelation. That is to say, G-d's revelation stems from His attribute of Chesed as expressed through the Divine Name E¬ l. [His revelation thus derives from G-d Himself.] In the same way, the fact that G-d conceals Himself derives from "You", from G-d Himself. This is the dual dynamic spoken of in Sefer Yetzirah: — .... ... ..... ... "the ultimate height and the ultimate depth." Just as "the ultimate depth" (i.e., the revelation and diffusion of Divine light even in the lowliest of levels) is an expression of G-d's infinite power, so too is "the ultimate height" (i.e., the progressive ascent and withdrawal of the Divine light in the direction of self-concealment [within its Source]) an expression 168. [Yeshayahu 45:15.] Cf. Zohar III, 30b. 169. [Tehillim 52:3.]

Chapter 15 65 of His infinite power. And it is this self-obscuring ascent that is intended in the above-quoted statement [of Tikkunei Zohar]: "G-d's infinite light extends upward without bounds."

66 Basi LeGani The following maamar, comprising chs. 16-20 (i.e., Part IV) of the series of discourses with the general title of Basi LeGani, was released in advance for study on Beis Nissan 5710 (1950), in honor of the yahrzeit of the author's father, the Rebbe Rashab .... Part IV 16. Two very different levels of G-d's infinite light are represented in the above-quoted teaching of Tikkunei Zohar: "G-d's infinite light extends upward without bounds and downward without end." The light that "extends upward without bounds" is a hidden and sealed light that transcends — and will never enter — the realm of descent into worldly revelation. This is the light referred to in the classic statement: "You are exalted above all the exalted ones, hidden from all the hidden ones."170 This light is by nature sealed. The kind of light that "extends downward without end" can come within the realm of revelation and is related to the worlds. In general terms, it is a light that is revealed to G-d Himself (to His Atzmus): within His Essence it is revealed to Himself, so to speak. In this it differs from the former kind of light, which is not revealed even within His Essence, but remains sealed. These two kinds of light represent two kinds of G-d's transcendent light (or makkif; lit., "encompassing light"): the transcendent spiritual influence known as or yashar (lit., "direct light"), and the transcendent spiritual influence known as or chozer (lit., "reflected light"). [The term "transcendent" or "encompassing" describes a light too intense to be internalized within a limited recipient; "direct light" signifies light enclothed within creation; "reflected light" signifies light that cannot be enclothed and hence is "reflected" back to its source.] 170. Of Eliyahu, in Tikkunei Zohar, Introduction II: Pasach Eliyahu: see also Toras Chayim, Parshas Noach, the maamar beginning Vayehi Chol HaAretz, ch. 11.

Chapter 16 67 The makkif of "direct light" is known as the "near makkif," inasmuch as it can become revealed; the makkif of "reflected light" is known as the "distant makkif," because it cannot be revealed. An analogy171 from intellectual influence: When a teacher communicates an idea to his student, those [limited] aspects of the idea and their underlying rationale that the student can receive and soundly integrate may be called or pnimi, an internalized light. The profundity that now remains beyond his reach may be described as a light that "encompasses" his mind, impinging upon it in subtle and unseen ways. Nevertheless, this profundity is close to him: there will come a time when it will become accessible. In the words of our Sages, "No man understands his Rebbe's teachings in all their depth until the passage of forty years."172 His time will come. Another analogy for this kind of potential closeness: If a person sees or senses that a profound idea lies hidden, still quite unknown, in the subject of his study, then despite his temporary ignorance that idea may be said to be close to him. His wisdom too will ripen one day. These analogies describe the encompassing light of or yashar: though it encompasses [the limitations of its recipients] it is still close to their inner selves [because it is ultimately accessible]. For a glimmer of it is already perceptible, and that which is hidden will eventually be revealed. However, there are also concepts that are so profound that they are by definition hidden: no glimmer of them is revealed. Shlomo HaMelech, for example, was granted a sublime understanding that utterly surpasses the grasp of created beings. As it is written, "And G-d gave wisdom to Shlomo as He had promised him."1 7 3 No aspect of this wisdom was revealed or will ever be revealed. Wisdom of this order is presented by means of garments that hide it, such as parables and riddles whose apparent 171. See Likkutei Torah, Parshas Re'eh, the exposition of the verse, Ani LeDodi; the maamar beginning HaShamayim Mesaprim, 5666, and the following maamarim. 172. Avodah Zarah 5b; Likkutei Torah, end of Parshas Acharei. 173. [I Melachim 5:26.]

68 Basi LeGani superficiality is deceptive. This is true of the parables of Shlomo HaMelech, the depth of which can be gauged in limited measure through the study of the Midrash, i.e., only insofar as it was revealed to our Sages through Ruach HaKodesh, divine inspiration. In the parables themselves, however, one does not detect the light of intellect. Similarly, the narratives174 of the Torah embody secrets and sublime mysteries to a higher degree than do the Torah's laws. However, they are not at all recognizable, for the essence of their light is a sealed secret, and is revealed only [as with parables] by means of concealment. Since by nature this light stands apart, even when revealed it remains separate and obscure, something closed off and hidden even from its mashpia, its [intellectual or spiritual] fountainhead. As a rule, intellectual exertion elicits an increase in the revelation of light. But when, in the case of this kind of light, its mashpia applies his intellect to it, though he will in fact experience an enhanced illumination, it will become hidden in his inner essence. By contrast, in the case of intellectual light which is appropriate to a recipient, even when its mashpia delves deeply into it [without considering how to communicate it], it may be said to be close to the recipient. Though he will catch only a glimpse of the fresh insights that his teacher has unlocked (and even that glimpse will be attenuated to his measure), light of this kind is by definition close and accessible; it can be drawn downward. Since it is characterized by a thrust towards descent and revelation, the more that is revealed to the mashpia, no matter how deep his independent thinking may be, the more will be drawn down and revealed. By contrast, the natural thrust of the deeper concepts that are innately sealed from any relation to a recipient, is towards self-concealment. In the case of such concepts, even when the mashpia applies his intellect to them and masters them, their light remains separate, and becomes hidden in his inner essence. 174. Cf. Zohar III, 149b and 152a; the Introduction of R. Chayim Vital to Shaar HaHakdamos (reprinted as an appendix to Kuntreis Etz HaChayim).

Chapter 17 69 17. We can now apply the above in order to understand the analogue in the spiritual realms, where, simultaneously, "G-d's infinite light extends upward without bounds and downward without end." The latter light is that which is related to the created worlds. In general terms, it represents a revelation within the Essence of G-d. This can be understood in the light of a statement in Pirkei deRabbi Eliezer: — .. ... .... ..... ... ... .... ... "Before the world was created, only He and His Name existed."1 7 5 The word ... ("He") refers to the essence of the light, and [this third-person pronoun, this indirect indicator] is used because it implies concealment; the essence of this light is not revealed even within itself. The word ... ("His Name") refers to the revelation and diffusion of light. Within the category of "His Name" there are two levels: .... ("Names") and .. ("Name"). The plural form refers to the Ten Sefiros that are concealed in the Source of their emanation: G-d's own estimate, so to speak, of all the potential [energy] that would ultimately be realized. The singular form refers to a spiritual level at which the Sefiros are without number. Both these levels are revealed within G-d's Essence, and are also revealed in the worlds as or pnimi [i.e., an immanent light] and or makkif [i.e., a transcendent light]. I.e., these levels are the source for the two kinds of light — memaleh kol almin [i.e., the immanent light that "fills all the worlds"] and sovev kol almin [i.e., the transcendent light that "encompasses all the worlds"]. The term ... , however, stands entirely above these levels. It refers to the essence of the light that is not at all related to revelation and is not drawn down within the worlds. On the contrary, it is hidden and incorporated within G-d's Essence. This level of light is called otzar ("treasure house"). For just as 175. Part III; the precise wording of this version as against the other variant readings is explained by the Shelah at the beginning of his Introduction. See also Tikkunei Zohar, Tikkun 19 (40b).

70 Basi LeGani a treasure house is sealed and hidden from view, so too the essence of this light is sealed and hidden: "no thought can grasp it at a l l . " 1 7 6 It is the level of Divine Essence that "no eye has seen."177 This store of heavenly treasures is drawn down and revealed only for the sake of securing victory and overcoming the enemy. The parable cited above1 7 8 described how for this reason treasure houses that have been locked away and kept secret from generation to generation are thrown open. The spiritual analogue to this is alluded to in two adjoining phrases: .... ... ......... — "He brings forth the wind from His treasure houses"; and, in the following verse, .... ..... ..... — "He struck down the firstborn of Egypt."1 7 9 In order to strike down the most powerful exponents ("the firstborn") of the unholy evil of Egypt (Mitzrayim/Meitzarim180), "He brings forth the wind from His treasure houses." Tikkunei Zohar (Tikkun 691 8 1 ) comments: "The wind of G-d" refers to the primordial ether.1 8 2 [This reference to the inner aspects of the Sefirah of Keser is reinforced by the Kabbalistic interpretation of the phrase,] .. ... ... — "For He is most exalted."1 8 3 The Targum understands that phrase to mean that "He is exalted over the exalted." As is well known,1 8 4 this phrase [likewise] refers to the inner aspects of Keser, whose source is the inner aspects and essence of G-d's infinity. [The Targum of the verse continues:] "He is exalted because185 'He cast the horse with its rider into the sea.' " I.e., the attribute of pursuing 176. [Cf. Tikkunei Zohar, Introduction II: Pasach Eliyahu.] 177. [Yeshayahu 64:3.] 178. [Ch. 11.] 179. [Tehillim 135:7-8.] 180. [Cf. above, ch. 13.] 181. P. 107a. 182. See Pardes, Shaar I, ch. 7; see this phrase in Erkei HaKinuyim; Meorei Or I:153. 183. [Shmos 15:1.] 184. On this subject see Torah Or, Parshas Beshallach, the maamar beginning Az Yashir, ch. 3; op. cit., end of maamar beginning Ashirah LaShem; Toras Chayim the maamar beginning Ashirah LaShem (p. 237a, 253a ff.); and elsewhere. 185. The connection is explained in the references listed in the previous note.

Chapter 17 71 victory in time of war is rooted in the innermost reaches of Keser. This corresponds to the above-mentioned analogy,186 which illustrated how the attribute of seeking victory is rooted in the core of the soul, at a point that surpasses the soul's revealed faculties. 186. [Cf. above, ch. 11.]

72 Basi LeGani 18. This idea1 8 7 can be explained in terms of the verse, ... ... ..... .. .... ... .... .. .. ... ... ..... — "Moreover, the Eternal One of Israel will not lie nor change His mind, for He is not a man that He should change His mind."1 8 8 A change of mind is possible only in [the spiritual composition of] a man. Man's [conscious] faculties comprise intellect and emotion, the emotions being governed by the intellect and the intellect being related to the emotions. On this level, a change of mind is possible, such as — in the realm of emotions — a change from kindness to severity or from severity to kindness. If at first one's understanding dictates that one experience feelings of love, then love will result; if one's understanding then dictates otherwise, one will then change one's attitude from love and closeness to distance. A similar change is imaginable in the opposite direction. At any rate, we see that a change of feelings results from a change in understanding. In the spiritual realm, change is likewise possible in the Divine emotive attributes. [Regarding the generation of the Flood, for example,] it is written, — ...... .. ... ..... .. .... "And it grieved Him at His heart, and G-d said, ' I will destroy [man].' " 1 8 9 This is an expression of stern judgment. Later, however, there was a change to the attribute of mercy, as it is written, .. .... .... ... — " I shall never more curse [the earth... ] nor shall I ever again smite [every living thing]."1 90 This change from strict justice to kindness came about through reason, which first determined guilt and then determined innocence. Change is also possible in the Divine intellectual attributes. [In the first instance, G-d brought on the Flood for a reason:] ... ...... ... .. .. — "All the impulse of the thoughts of his 187. See also Torah Or, Parshas Yisro, the second maamar beginning Zachor, ch. 5, and its Biur. 188. [I Shmuel 15:29.] 189. [Bereishis 6:6-7.] 190. [Ibid., 8:21.]

Chapter 18 73 heart was only evil."1 9 1 This reason necessitated a reaction in the Divine emotive attributes: it activated the attribute of strict justice. Afterwards, the reason changed: .. ... .. .... .. ....... — "For the impulse of man's heart is evil from his birth."1 92 This change dictated that the attribute of mercy be applied. This change [in intellect] was brought about by a change in will. The will itself also includes an emotive element, the emotions of the will. The hidden reason that motivated the intellect to change from one reason to another on the same grounds (as is explained elsewhere193) is dependent on the will. In the meantime, .... .. .. ... ...... —"G-d smelled the pleasing smell,"1 9 4 and a new will was drawn down, for "the mystery of the sacrifices ascends to the mystery of the Ein Sof."195 A change of will and regret thus became possible. This, however, is possible only in a spiritual structure resembling that of man [i.e., only in those levels of Divine light that have descended and become enclothed, as in man], in intellect and emotions, with a transcendent light encompassing the intellect. Concerning the innermost aspects of Keser, however, it is written, ... ..... .... ..... — "There is no left side in Atik."196 At this level of Divinity there are no emotive attributes and no hidden reason; this level transcends any comparison to the spiritual structure of man. Of this level it is written, "He is not a man that He should change His mind." Here, change of mind and regret do not apply. 191. [Ibid., 6:5.] 192. [Ibid., 8:21.] 193. On this subject see Toras Chayim, Parshas Vayeira, the maamar beginning Eirdah Na, ch. 20ff.; the maamar beginning Mayim Rabim, 5636, ch. 6ff 194. [Bereishis 8:21.] 195. See Zohar II, 239a; III, 26b. This subject has been explained above in ch. 2 (Kuntreis 74); in the maamar beginning Taama, 5709 (Kuntreis 62); and elsewhere. 196. Zohar III, 129a; cf. also III, 289a.

74 Basi LeGani 19. The attribute of seeking victory, then, is rooted in the very core of the soul which transcends the revealed [i.e., conscious] faculties of revealed will and of intellect. Through this attribute, therefore, one can reach the storehouse of heavenly treasures; i.e., it is this attribute that reveals and draws down the heavenly store of treasures. Because of it, the storehouses are opened in time of war, the kernel of which is victory. In order to overcome the enemy even secret vaults are opened. Though the distribution must be entrusted to ministers and officers, the ultimate intent is that all the priceless wealth be handed over to the rank and file soldiers, for it is they who will actually secure the victory. This concept is alluded to in the phrase, ... ..... [which can be translated either "the Eternal One of Israel" or "the victory of Israel"]. The victory is for Israel and by Israel. Since it is they who are called the "hosts of G-d,"1 9 7 the treasure houses of heaven are opened up for them, to enable them to vanquish the enemy and to secure "the victory of Israel." Because the attribute of seeking victory is found in Israel, they are called the "hosts of G-d." On the verse, ....... .... .... — "Make known to me the way of life,"1 9 8 there is a related teaching of Midrash Shocher Tov. "David HaMelech asked of G-d: 'Master of the Universe, make known to me the way of life!' "Said G-d to David: 'Is it life that you want? Look inside the Torah! For concerning the Torah it is written, .. .... ... ........ .. — It is a tree of life for those who hold fast to i t . ' "199 [The verse quoted above from Tehillim continues:] ... ..... .. .... — "There is fullness of joy in Your presence [lit., 'with Your countenance']." On this there is a comment in Midrash Rabbah (Vayikra 30:[2], which for sova, meaning 197. [Cf. above, ch. 10.] 198. [Tehillim 16:11.] 199. [Mishlei 3:18.]

Chapter 19 75 "fullness", reads sheva, meaning "seven", for there are seven degrees of joy among those who gaze upon the Divine Countenance): "These are the seven groups of tzaddikim who are destined to welcome the Countenance of the Divine Presence." [The verse continues:] ...... ...... ... — "Bliss is at Your right hand forever." [The word netzach, as mentioned earlier, can mean either "forever" or "victory".] The Midrash asks: "Who will tell us which of these groups is the most cherished, the most blissful?" And the Midrash continues by saying, "One answers: 'Those who come with the power of the Torah and the power of the mitzvos.' Another answers: 'These are the teachers who teach little children in the path of truth, and who are destined to stand at the right hand of G-d.' " The Midrash concludes: "This is what is contained in the phrase, 'Bliss is at Your right hand forever.' " All the above comes about because the attribute of securing victory is related to Israel. For there is a verse [concerning the festival of Sukkos] that states: ...... ... .... ...... — "And you shall take for yourselves on the first day [...branches of palm trees]."200 And the [above-quoted] Midrash connects the lulav with netzach Israel, interpreting this phrase as a reference to the victory of Israel. For when one sees a lulav in a man's right hand, one can tell that he is victorious, in the spirit of the verse, "Victory is in your right hand." The same Midrash illustrates its meaning: "Two men appeared before a judge, but we do not know who was victorious. But when one of them appears holding cuttings from [lulav and hadas] trees, we know that he was victorious. Similarly, the Jewish people [and their adversaries state their claims before G-d; when the Jewish people later appear with their lulavim in hand], we know they were victorious." In general terms, the victory described is the victory of the G-dly soul over the animal soul. When a man overcomes his animal soul through his divine service in Torah, mitzvos and prayer, he causes a victory Above — the conquest on a 200. [Vayikra 23:40.]

76 Basi LeGani cosmic scale of the forces of evil. And it is for the sake of this conquest that the treasure houses of heaven are thrown open.

Chapter 20 77 20. [We have been discussing the soul's life-tasks.] The soul did not descend into the body for its own sake: as for itself, it is in no need of correction.2 0 1 The entire purpose of its descent is to correct, refine and elevate the body and the natural soul. Before its descent into the body and the natural soul it was in the ultimate state of dveikus, truly and constantly cleaving to its source in the living G-d without any separation whatever. As it is written, "The sublime image of each and every soul used to stand before the Holy King."2 0 2 At that level the soul had one wish — for G-d alone and none other. It descended from that state to enclothe itself in the body and natural soul in order to refine and elevate them, and in order to bring light into its environment, its portion of the world. This is the entire intent of the soul's descent below. To this end, "days were formed."2 0 3 Every individual has been allocated a certain number of days to carry out his divine service through the refinement and restitution of the body and the natural soul, and to bring light into his portion of the world through the light of the Torah and the light of prayer. The real place for this labor is here below. For when the soul is in the spiritual worlds, as we have said, it enjoys the ultimate state of dveikus. However, it descends into a body that is filled with alien wishes and physical and material desires that prevent it from expressing itself in G-dly service. This challenge eventually calls for strenuous exertion in a most formidable battle, which can be won only by a determined desire for victory. This determination allows a man to stand firm and fortify his involvement in Torah and in his service of G-d. For the animal soul seeks to overwhelm him, to cause him to sin, and to vex him, heaven forbid, with alien thoughts and all kinds of 201. Etz Chayim, Shaar HaTzelem, ch. 1, cited in Tanya, ch. 37. 202. See the maamar beginning Ani LeDodi, 5708 (Kuntreis 97), end of ch. 1, and the note there. 203. [Cf. above, ch. 10.]

78 Basi LeGani concerns, and to confuse him with the yoke of earning a livelihood and the bothers of business, or with other matters that disturb him until he is robbed of his peace of mind. It can be patently observed that a man's evil inclination endeavors to disturb and confuse him precisely when he is involved in the service of G-d. Precisely when the Divine soul is aroused in the love and awe of G-d, the animal soul too is aroused, doing its best to disturb and confuse him in various ways. Sometimes it will burden him with dread or terror for reasons that have no substance. All this takes place particularly during his divine service through Torah study of prayer, or while he is fulfilling some mitzvah, for example, during the fixed times that he has set aside for study, at moments when he feels motivated to pray, or while he is engaged in a mitzvah or neighborly deed. The animal soul makes it appear to him that this is precisely the moment that he must leave or hurry through his prayer. In truth this is nothing more than a means of distracting the G-dly soul. The proof of this lies in the fact that when he is strolling through the streets and market places in his spare time, these thoughts do not come to him. Realizing this, one must stand firm and reinforce his determination to observe his times of Torah study and prayer, to overcome the animal soul, and not to heed it. The attribute of striving for victory has the power to thereby overmaster the animal soul, for this attribute is rooted in the very core of the soul, at a point higher than the source of the soul's revealed faculties. This enables it to overpower and thrust aside all of man's bothersome worries to the point where no blocks or obstacles obstruct his study of the Torah and his fulfillment of the mitzvos. Then ultimately, when a man conquers his own animal soul, he causes the forces of holiness on high to vanquish the forces of evil. Moreover, he causes the sublime treasures of the spiritual realms to be drawn down to this world below: he brings about the revelation of the innermost essence of G-d's infinity.

.... .... ..... Basi LeGani 5711

81 .... The following maamar, which amplified ch. 1 of the preceding maamar, was delivered by the Rebbe Shlita on Yud Shvat 5711 (1951) in honor of the first yahrzeit of the Previous Rebbe, the Rebbe Rayatz .... Basi LeGani, 5711 1. My father-in-law, the Rebbe, of blessed memory, writes as follows in the maamar that he released for the day of his passing, the tenth of Shvat, 5710: " I have come into My garden, My sister, My bride." Midrash Rabbah (on this verse) observes that the word used is not ... [which would mean "to the garden"], but .... [which means "to My garden"] — and this implies ...... [which means "to My bridal chamber." The Divine Presence is thus saying:] " I have come into My bridal chamber, into the place in which My essence was originally revealed." The Midrash continues: "...for the essence of the Shechinah was originally apparent in this lowly world." Let us understand why the Midrash uses the expression "the essence of the Shechinah." Discussing the meaning of [the level of Divinity termed] Shechinah, the Alter Rebbe explains that the Divine Presence is thus named "because it dwells and is enclothed [in all worlds],"..."as in the Scriptural phrase, ...... ..... — 'that I may dwell within them,'1 for [the Shechinah] is the initial revelation of the [infinite] Ein Soflight."2 1. [Shmos 25:8. N.B. Most of the source references that appeared in the previous maamar have not been repeated here.] 2. Tanya, chs. 41, 52.

82 Basi LeGani 5711 From the Alter Rebbe's statement that "the initial revelation of the [infinite] Ein Sof-light" is called Shechinah, we understand that the Shechinah transcends by far even [the loftiest of the Four Worlds, the World of] Atzilus, [and that the Shechinah is to be found] even in the Divine light that precedes the [initial self-imposed contraction of Divine revelation that is known as the] tzimtzum, for revelation first occurs in the [infinite] Ein Sof-light that precedes the tzimtzum. As the Mitteler Rebbe writes: "The luminescence of the Kav and Chut [i.e., the narrow band of Divine illumination that shone forth following the tzimtzum] in relation to the essence of the Ein Sof-light is termed Shechinah."3 For the meaning of the term Shechinah varies according to the spiritual level of its context. In relation to Atzilus, [for example,] it is Malchus [lit., "sovereignty", the lowest of the Supernal Sefiros,] that is termed Shechinah. Even with regard to this use of the term, the Tzemach Tzedek explains that it applies only when Malchus becomes the level of Atik [i.e., when it serves as the fountainhead] for the World of Beriah. However, when Malchus is still in Atzilus it is united with them (i.e., with the Sefiros of Atzilus), and the term Shechinah cannot be applied to i t . 4 Nevertheless, this does not contradict the earlier statement that [even so lofty a level as] the kav [which is spiritually superior by far to Atzilus] is termed Shechinah, for the term Shechinah as used by our Sages refers to the level of Malchus of Atzilus, and even then, only insofar as it becomes the level of Atik for the World of Beriah. In its source, however, i.e., in the state in which it exists in relation to the Ein Sof-light, even the kav is termed Shechinah. The Rebbe Maharash writes that one of the reasons why the kav is called Shechinah in relation to the Ein Sof-light, is 3. In his commentary on the verse, Havayah Li Beozrai (cited in the maamar known as VeKachah HaGadol, ch. 27), which appears in Or HaTorah, Parshas Haazinu, p. 1823. 4. Likkutei Torah, Shir HaShirim, the Biur on the maamar that begins Shechorah Ani, beginning of ch. 2.

Chapter 1 83 that the kav is drawn down in order to become enclothed in the worlds and in Jewish souls. It is therefore termed Shechinah even at its outset.5 The Rebbe Rashab explains that on an even higher level the first source of Shechinah precedes the tzimtzum, for the revelation of Divine light prior to the tzimtzum is termed Shechinah.6 In general, there are three levels of G-dly illumination that precede the tzimtzum: [(a)] the essence of the [Divine] light (etzem haor), and [(b) and (c)] the two sub-categories within its diffusion (hispashtus haor). The first of these is the revelation of light insofar as it is revealed for G-d Himself, this revelation being the source of the light of sovev kol almin [the light that transcends (lit.: "encompasses") all worlds]; the second is the revelation of light as revealed for Himself that bears a relation to the worlds, this revelation being the source of the light of memaleh kol almin [the light that is immanent in all worlds]. It is this [latter] illumination that is termed Shechinah. Although this light precedes tzimtzum and thus cannot possibly serve as a source for [the creation of] worlds — for which reason it was necessary that there be tzimtzum [in the first place] — and, moreover, this first tzimtzum was [not a mere diminution of Divine light, but] an act of withdrawal, nevertheless, this [latter level of illumination] is termed Shechinah. We may now appreciate the precise wording of the Midrash, which taught that "the essence of the Shechinah was originally found in this lowly world." It informs us that the revelation of the Shechinah in this world is not of the level of Malchus, i.e., the Shechinah in relation to Atzilus, nor is it the level of the kav, i.e., the Shechinah in relation to the Ein Sof-light; rather, what was present specifically in this lowly world was the essential and innermost degree [i.e., the most transcendental and consequently non-manifest degree] of Shechinah. 5. The above-quoted maamar beginning VeKachah, loc. cit. 6. Hemshech 5666, the maamar beginning Kadesh Yisroel: see also the maamar beginning Vaydaber Elokim Es Kol HaDevarim, 5699.

84 Basi LeGani 5711 [The reason why the Midrash must refer to the essential level of Shechinah is as follows:] For the [Divine] illumination7 clothed within the worlds descends in an orderly and progressive manner, so that the loftier the world, the greater the degree of illumination; the lower the world within the progressive chain of descent [of worlds], the lesser the illumination. This is generally so regarding the illumination found within progressively descending levels. [Consequently, with regard to the lower levels of Shechinah, i.e., the illumination clothed within the worlds, this revelation is found to a greater degree in the higher worlds than in this physical world.] Although it is true that before the sin [of the "Tree of Knowledge"] the illumination was revealed in this world as well, nevertheless, even then the illumination was revealed to a greater extent in the higher worlds. In the words of our Sages, "He extended His right hand and created heaven; He extended His left hand and created earth."8 We must perforce say that the above statement [that "the essence of the Shechinah was originally found in this lowly world"] refers to the [Divine] illumination that transcends all worlds; this is what is meant by the essence of the Shechinah. 7. See at length the maamar beginning Eichah, Parshas Devarim, 5670. 8. See Pirkei deRabbi Eliezer, ch. 18; Zohar I, 30a; II, 20a, 37a, 85b.

Chapter 2 85 2. It is evident that when the [above-mentioned] Midrash says that "the essence of the Shechinah was originally found in this lowly world," it refers to this physical world; indeed, the Midrash goes on to explain that through the sin of the "Tree of Knowledge" the Shechinah departed from earth to heaven, and by giving the Torah on Mt. Sinai G-d "returned to [His] garden — to [His] bridal chamber." Just as the sin itself of the "Tree of Knowledge" made possible sin in general, for it precipitated and brought about the sins of Cain and Enosh as well as later sins, so too, with regard to the effect of sin, which is the banishment of the Divine Presence: it was the sin of the "Tree of Knowledge" that was responsible for the most significant stage in the departure of the Shechinah — its ascent specifically from this physical world. For just as "the essence of the Shechinah was originally found in this lowly world," i.e., in this physical world, so too, the most significant stage in its departure was specifically the move from this world to heaven — and this move was brought about by the sin of the "Tree of Knowledge." This also explains why [the Rebbe, of blessed memory] does not include the sin of the "Tree of Knowledge" together with the other sins [that caused the further departure of the Shechinah], but lists it separately. For the sins of Cain and Enosh [as well as the later sins] caused the Shechinah to depart from one heaven to the next, whereas the sin of the "Tree of Knowledge" caused its departure from earth to heaven. Apart from the fact that this stage in the distancing of the Divine is the one that most affects us [in this world], this stage is also [objectively] the most significant. [The Rebbe, of blessed memory] continues his discourse [by quoting the conclusion of the Midrash]: "Thereafter, seven tzaddikim arose whose divine service drew the Divine Presence down once more into

86 Basi LeGani 5711 this world below. Through the merit of Avraham the Shechinah was brought down from the seventh heaven to the sixth " (And after abridging the continuation of the Midrash the Rebbe concludes:) "...until, Moshe, the seventh of these tzaddikim (and 'all those who are seventh are cherished'), drew the revelation of the Shechinah down once again into this world below." The main step in the drawing down [of the Shechinah] was thus taken by Moshe, for it was he who returned the Shechinah to this world. Just as the principal stage in its withdrawal and ascent was the departure from this world caused by the sin of the "Tree of Knowledge," so too, the principal stage in the descent and return of the Shechinah was accomplished when it was drawn down into this world. Apart from the fact that this stage in the drawing down of the Divine is the one that most affects us [in this world], this stage is also [objectively] the most significant. And it was specifically through Moshe that the Shechinah was drawn down, the reason being — as explained parenthetically in the maamar, that "all those who are seventh are cherished."

Chapter 3 87 3. The fact that our Sages say that "all those who are seventh are cherished" rather than "all those who are cherished are seventh," indicates that the seventh's primary quality lies in his being seventh. In other words, he is cherished not on account of his choice, desire, or spiritual service, but because he is seventh — and this is something that he is born into. Yet the fact remains that "all those who are seventh are cherished." It was for this reason that it was Moshe who was privileged to have the Torah given through him. The Rebbe, of blessed memory, explained1 (soon after arriving in America) that even when we refer to the seventh of a series as being the most cherished, the special quality of the first is apparent. For the whole meaning of "seventh" is "seventh from the first." The Rebbe then explained the qualities that the first — our forefather Avraham — attained through his spiritual service, which was performed with selfsacrificing devotion, with mesirus nefesh. Not content with the above, the Rebbe adds (though this is seemingly not relevant to his central theme) that Avraham did not actively pursue mesirus nefesh. In this, his service was unlike that of Rabbi Akiva who did actively seek it, [saying]: "When will I be afforded the opportunity [for mesirus nefesh], so that I may actualize it." Avraham's mesirus nefesh, by contrast, was incidental [to his actual service]. He knew that the main object of divine service was [that defined by the Sages' interpretation of the verse], — ..... ... .. .-. .... "He proclaimed there the Name of G-d, L-rd of the world."2 [For our Sages say,] "Do not read vayikra — 'he proclaimed,' but vayakrei — 'he made others proclaim.' " 3 I.e., let another man likewise proclaim [G-d's Name]. And if in the course of this service mesirus nefesh was called for, he could supply that too. Indeed, so estimable was Avraham's divine service 1. 2. 3. Conclusion of the maamar beginning HaChodesh Hazeh Lachem, 5700. [Bereishis 13:4.] [Sotah 10b.]

88 Basi LeGani 5711 and mesirus nefesh that even Moshe was privileged to have the Torah given through him because he was the beloved seventh — the seventh to the first. [It is to this relationship between them that the Sages apply the verse:] ..... ...... .. ..... — "G-d told Moshe (referring to Avraham), 'Do not stand in the place of the greats.' " 4 It is true that the seventh of a series is very much loved and that this status comes not as a result of choice nor as a result of one's divine service, but as a finished product, merely as a result of birth. Nevertheless, there are no inherent limitations that should cause an individual to say that this status is beyond him and that it is accessible only to a select few. On the contrary, this is a situation similar to that which is explained in Tanna dvei Eliyahu (chs. 9 and 25) and quoted in Chassidus, that every Jew, even a slave and handmaiden5 can attain the inspiration of the Divine Spirit. [Similarly,] each and every Jew is obligated to say, "When will my actions equal those of my forefathers, Avraham, Yitzchak and Yaakov?" At the same time we should not delude ourselves: we must know that we should "not stand in the place of the greats," and that the merit of the seventh of a series consists of his being seventh to the first. I.e., he is capable of doing the divine service and fulfilling the mission of the first: "Do not read 'he proclaimed,' but 'he made others proclaim.' " This, then, is why the seventh is so cherished: it is he who draws down the Shechinah, in fact — the essence of the Shechinah; moreover, he draws it down into this lowly world. It is this that is demanded of each and every one of us of the seventh generation — and "all those that are seventh are cherished": Although the fact that we are in the seventh generation is not the result of our own choosing and our own service, and indeed in certain ways perhaps contrary to our 4. [Mishlei 25:6.] 5. Ch. 9 of Tanna dvei Eliyahu states "even an idolator." This would seem to be contradicted by Bava Basra (15b), which clearly states that all opinions agree that the Divine Presence does not rest upon an idolator. See Chidushei Aggados, ad loc., and the references cited there. See also Iggeres Teiman of the Rambam, from which it would appear that even an idolator may be a prophet. This subject requires further examination.

Chapter 3 89 will, nevertheless "all those who are seventh are cherished." We are now very near the approaching footsteps of Mashiach, indeed, we are at the conclusion of this period, and our spiritual task is to complete the process of drawing down the Shechinah — moreover, the essence of the Shechinah — within specifically our lowly world.

90 Basi LeGani 5711 4. Having explained that the essence of the Shechinah was originally apparent in this lowly world and that in addition Moshe (the seventh) later drew it down specifically into this world, [the Rebbe, of blessed memory] goes on to say: "Divinity was primarily revealed within the Beis HaMikdash, (and the Rebbe supports this statement with Scripture,) as it is written, 'And they shall make Me a Sanctuary and I shall dwell within them.' " [Concerning this verse the Sages comment:] "The verse does not state 'within it,' but 'within them,' [thus implying that G-d dwells] 'within each individual Jew.' " [The Rebbe continues:] "This concept can grant us an insight into the verse, 'The righteous shall inherit the land and forever dwell upon it.' This means that the righteous shall inherit 'the earth,' which is an allusion to Gan Eden, because they cause 'Him Who dwells forever, exalted and holy is His Name,' to dwell and be revealed in this physical world below." (The Rebbe does not explain "Him Who dwells forever" in the maamar; the concept is explained in Likkutei Torah in accordance with a teaching of the Zohar.) [The discourse of the Previous Rebbe continues:] "With this in mind, we can better understand the interpretation of the verse, ' I have come into My garden,' as ' I have come into My bridal chamber'; i.e., the Shechinah here speaks of its return to the original location of its essential abode — in the midst of the nether beings.' The matter (i.e., the explanation as to why the essence of the Shechinah was specifically found in this world) is as follows: The ultimate purpose for the creation and progressive descent of the worlds is that 'G-d desired to have a dwelling place in the lower worlds.' "

Chapter 4 91 The Alter Rebbe explains this1 4 [in the following manner]: "The ultimate intent of the progressive chainlike descent of the worlds is not the loftier worlds, since for them this constitutes a descent from the light of G-d's Countenance." The ultimate purpose cannot possibly be remoteness from G-d. As is well known, creation derives solely from the power of G-d's Essence, as is stated in Iggeres HaKodesh, in the Epistle beginning Ihu VeChayohi: As to G-d's very Being and Essence, Whose being derives from His own self and Who has no cause preceding Him, He alone has the power and ability to create something out of absolute naught and nothingness. Thus, creation does not result from G-dly revelation, rather from G-d's Essence. Hence it is impossible to state that the ultimate intent of creation was for the sake of the higher worlds, for even [the loftiest of them,] the World of Atzilus, is [merely] a revelation of that which had previously been concealed. It therefore constitutes a descent from the light of the Divine Countenance, for when the luminous emanations of Atzilus were in a state of concealment [within their source] they were on a much loftier plane. In addition, since these are merely degrees of revelation [i.e., glimmerings of G-d's Essence], we cannot possibly say that Essence exists for the sake of such revelations. We must therefore say that the ultimate goal is this physical world, wherein — as the Mitteler Rebbe explains on this week's Torah reading15 (Parshas Beshalach), while comparing the higher worlds and this world — it is felt that its being derives from its own self. (This is as explained in the series of maamarim of Rosh HaShanah this year, in connection with the difference between created beings and [Divine] light: Light proves that there is a luminary; when we observe light, its very existence indicates and reveals that there is a luminary [from whence it emanates]. By contrast, [physical] created beings not only fail 14. Tanya, ch. 36. 15. Biurei HaZohar, Parshas Beshalach, towards the conclusion of the maamar beginning Kegavna Dile'eila.

92 Basi LeGani 5711 to reveal [their] Creator, they actually hide and conceal their source; moreover, they feel that their being derives from themselves, (and only reason dictates that this cannot possibly be so)). Although this [perception of a physical creation that its being derives from its own self] is but its own [false] impression, nevertheless, the very fact that it is able to imagine that it derives from its own self results from its being rooted in G-d's Essence — and His Being derives from His Essence. It is thus understandable that the intent of creation is not the higher worlds whose purpose is revelation, but this lowly world — that imagines itself to be not a [mere] revelation (gilui) but a self-sufficient entity (atzmi), whose being derives from its own self. Through man's spiritual service in this world, subduing and transforming [the physical into holiness], G-d's Essence is revealed [in this world], in the world for the sake of which the worlds at large were created and for the sake of which they progressively descended.

Chapter 5 93 5. It goes without saying that according to the opinion — cited by the Tzemach Tzedek16 — that even the vessels of Atzilus are [but] a level of revelation of that which was previously concealed, that the ultimate purpose surely does not rest in them, for they are in a state of descent and mere revelation. But even according to the second opinion cited there, that the vessels are creations ex nihilo, it is explained in various sources that they are not truly creations ex nihilo; they are only considered so in relation to the light [that illuminates them]. [The vessels of Atzilus are considered as creations ex nihilo relative to the lights of Atzilus] because the source of the vessels is from the Reshimah, [the Divine power of limitation and finitude,] which is a state of concealment. The vessels therefore exist in such a way that their source is hidden from them. Thus, relative to the illumination they are considered to have been created ex nihilo. However, in relation to [their source,] the Reshimah, they are indeed revelations of that which was previously concealed. It is thus clear that the ultimate [Divine] objective is not the higher worlds, but rather man's spiritual service of subduing and transforming this world [into holiness]. Since presently the performance of mitzvos increases illumination within Atzilus, [so that it is not this world that currently benefits therefrom,] how can we then say that even now the ultimate objective of man's divine service is specifically this world? The Rebbe Maharash [answers this question when he] explains17 that these illuminations in Atzilus are there as if in storage; i.e., they are not revealed there, for 16. Discourse entitled Shalosh Shitos (which appears as an appendix to the second volume of Sefer HaMitzvos by the Tzemach Tzedek); see also the maamar beginning Vaydaber Elokim Es Kol HaDevarim, 5664; Hagahos to the maamar beginning Pasach Eliyahu that appears in Torah Or (5658); maamar beginning Adam Ki Yakriv, 5666. 17. Maamar beginning Pizar Nasan, 5642; see also the second note in Tanya, ch. 40; maamar beginning Eirdah Na, 5658.

94 Basi LeGani 5711 they are intended not for that world but for this lowly world, [where they will be revealed with the arrival of Mashiach]. It is in this context that the Rebbe Rashab considers18 the above quotation [from Tanya] as to why it is impossible to argue that "the ultimate intent [of the progressive, chainlike descent of the worlds] is not the loftier worlds, since for them this constitutes a descent from the light of G-d's Countenance." He explains as follows: The higher worlds are characterized by revelation, which implies descent. [It entails withdrawing from oneself and concealing the profundity contained within, in order to reveal a mere glimmer of that which exists within its source.] Moreover, G-d's Essence is entirely removed from the quality of revelation. The ultimate objective, then, is this lowly physical world, for so the idea arose in blessed G-d's will that He experience delight "when the forces of evil are subdued and darkness is converted into light." This is as explained in the maamar, that man's service consists wholly of transforming the folly of the forces of evil to the folly of holiness. This brings about the Divine satisfaction expressed by the phrase, ... ... .... ...... ..... ..... — " I derive pleasure from the fact that I spoke, and My will was executed."19 This manner of service results in providing G-d with a dwelling in the worlds below. And just as a person's entire essence and being dwells in his home, so too with regard to [our spiritual task of] making this lowly world a dwelling for G-d: It results in drawing down not only manifestations of Divinity, but also the infinite Essence of G-d. And this is the ultimate purpose of the creation and downward progression of all worlds. 18. Maamar beginning Mitzvasa MiShetishka, 5678; see also maamar beginning Eirdah Na, 5658. 19. [Sifri on Bamidbar 28:8.]

Chapter 6 95 6. At the conclusion of the maamar [in ch. 5] the Rebbe explains that the Beis HaMikdash was the principal place wherein the Essence of the Shechinah was revealed within this world. [He goes on to explain that] this was why the Mishkan was made of acacia wood [since ..... ("acacia") is related to .... ("folly")]. For man's goal is to transform the folly of unholiness and the animal soul's passions [i.e., a folly that is lower than reason] into the folly of holiness [i.e., a folly that transcends even the rationality of holiness]. As our Sages said [concerning a certain instance of such conduct], "The venerable sage has been well served by his folly" — for this was a degree of self-effacing divine service that transcended [even holy] intellect. Whatever was demanded of us by the Rebbe, of blessed memory, and by all the Rebbe'im, they demanded of themselves. This recalls the Sages' interpretation of the verse, .... ..... ..... ..... ....... ...... —"He tells His words to Yaakov, His statutes and ordinances to Yisrael."2 0 The Sages comment: "That which He does, He tells the Jewish people to do and observe."21 So, too, that which He commands the Jewish people to do, He Himself does. The same is true 20. [Tehillim 147:19.] 21. Shmos Rabbah 30:9: Yerushalmi, Rosh Hashanah 1:3. This [practice of command-ing the Jewish people to do that which He does] constitutes an "arousal from Above" ( ....... ...... ) that precedes the "arousal from below" ....... .....) ). [This is alluded to in the text of the blessings:] kidshanu bemitzvosav — "He has sanctified us with His commandments." Thereafter [commences the converse dynamic, exemplified in the teaching of the Sages]: "Whoever sits and studies... , G-d studies opposite him." [Another instance of this is the commandment of] tzitzis performed in this world, which arouses the Supernal performance of the mitzvah of tzitzis; this elicits an additional measure of Divine illumination, and so on, so that in this case it is the "arousal from below" that stimulates the "arousal from Above." This is what is meant by the [addition of the] words in the body of the text. "So, too, that which He commands the Jewish people to do, He Himself does." See also Torah Or, Biur to maamar beginning Ki Imcha Mekor Chayim, and elsewhere.

96 Basi LeGani 5711 regarding the conduct of our mentors, the Rebbe'im: whatever they demanded of their chassidim and followers they themselves fulfilled as well. The reason that they revealed to us that they too performed these things, was in order to make it easier for us to perform them. Accordingly, there are many stories regarding the love of a fellow Jew involving each of the Rebbe'im. The Alter Rebbe, for example, once interrupted his prayers in order to go and chop wood, cook a soup and feed it to a woman who had just given birth, because there was nobody else to do it. Likewise, at Yechidus with the Mitteler Rebbe, a certain young man once lamented about those things that young men lament about. The Mitteler Rebbe uncovered his forearm and said: "Observe how my skin clings to my bones.... And all this is from your 'sins of youth.' " The stupendous spiritual stature of the Mitteler Rebbe needs no describing — by any standards, and all the more so in comparison to those who are subject to such things. Nevertheless, his spiritual bond with them was so strong that their unsatisfactory spiritual state affected his physical health — to the point that his skin shriveled and clung to his bones. The Tzemach Tzedek once went out of his way before prayers in order to lend money to a very simple person who was in need. Then there is the story2 2 of how the Rebbe Maharash once traveled from a healing-spa to Paris, solely for the purpose of meeting with a young man, to whom he said: "Young man, forbidden wine stupefies the mind and heart; become a [practicing] Jew." The young man returned home and found no rest until he returned to the Rebbe Maharash and repented. Eventually, he became the head of a G-d-fearing and observant family. It is well known that time was extremely precious to the Rebbe Maharash, to the extent that even his recital of maamarim was brief. There were times when at eight in the 22. Recounted at length in Sefer HaToldos — Maharash, p. 77.

Chapter 6 97 morning he had already concluded his prayers. Nonetheless, he traveled to a distant city and stayed there a considerable amount of time — for the sake of one young man. When the Rebbe Rashab first became Rebbe, he was about to embark on a journey to Moscow because of a new [anti-Semitic] decree [which he sought to nullify]. His older brother, [R. Zalman Aharon, known by his acronym as] the Raza, said to him: "Time is very precious to you and you do not speak Russian well. (The Raza was a linguist.) You also have to make the necessary acquaintances. I will travel to take care of this matter and will follow your instructions." However, the Rebbe Rashab did not agree: he went himself and was successful. Similarly, there are many stories of how the Rebbe, of blessed memory, went out of his way to do material and spiritual favors, even to individuals. He selflessly set himself aside in order to do so, setting aside not only his physicality [i.e., his own physical needs], but also his spirituality [i.e., his spiritual needs], even though the person to whom he was benevolent was not only not in the category of his "equal in Torah and mitzvos,"23 but did not compare to him at all. 23. [Cf. Shevuos 30a.]

98 Basi LeGani 5711 7. Through the subjugation and transformation [of the folly of unholiness] into the folly of holiness the objective of creation is accomplished — to provide a dwelling place for G-d in this nether world. Indeed, the dwelling made for G-d in this world through the subordination and transformation of materiality — [so that the Creator can say,] " I have returned to My garden" — is superior to [that which existed] before the sin [of the "Tree of Knowledge"]. Just as when one razes a building in order to replace it with a new one, the new building must obviously be better than the old, so too must we say that the subordination and transformation of materiality build a superior dwelling [to that which existed before the sin of the "Tree of Knowledge"]. And so too does it state in the maamar, that "through the subordination of the forces of evil, the glory of G-d rises [and is diffused] throughout all the worlds" — a reference to a degree of illumination that is found equally in all worlds. While it is true that the expression used in the maamar is that of a light that "encompasses" all worlds, the intention cannot possibly be that there is drawn down a level of illumination that falls within the category of worlds, but nevertheless only encompasses them. Rather the intent [of the maamar] is that there is drawn down a degree of illumination that utterly transcends the category of worlds. This revelation is therefore described by the verb istaleik [lit., "rises"]. This also explains why the demise of tzaddikim is termed histalkus, for this term suggests the revelation of an exceedingly brilliant light, [such as that brought about by the passing of a tzaddik.] There are two epistles in Iggeres HaKodesh24 that explain [the kind of demise that is described by the term] histalkus. In the second, it is explained in terms of its relationship to the sin-offering of the Red Heifer [which was offered outside the three camps]. Those offerings that are made inside [the 24. [Viz., Epistles 27 and 28.]

Chapter 7 99 precincts of the Sanctuary] are unable to purify and elevate the three completely unholy kelipos. This can be accomplished only through an offering that is made outside it — such as the Red Heifer, which was offered outside. It is to this that the passing of tzaddikim is likened. At present we lack the [expiation of the] Red Heifer, for our sins demanded that we be exiled from our land. But there has transpired the demise of tzaddikim. Concerning the passing of tzaddikim we find two Rabbinic comments: "The demise of tzaddikim is equivalent to the burning of the House of our L-rd";2 5 and: "The demise of tzaddikim is even harsher than the destruction of the Beis HaMikdash."26 Through all the above there comes about the prodigious degree of G-dly revelation that is described by the verb istaleik. Concerning the word histalkus all the Rebbe'im — the Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek, the Rebbe Maharash, the Rebbe Rashab, and the Rebbe, of blessed memory — have explained that it does not mean (G-d forbid) ascending on high [i.e., that the person who was nistaleik has left our midst], but rather that he is still found [with us] below, though in a transcendentally lofty manner. This, then, is what is demanded of us, the seventh generation from the Alter Rebbe — "all those who are seventh are most beloved": Although we have not earned it and have not toiled for it, nevertheless, "All those who are seventh are most beloved." The spiritual task of the seventh generation is to draw down the Shechinah truly below: transforming the folly of the animal soul — which every man knows only too well that he possesses — and the passions, if not worse, of his animal soul, converting and transforming them into the folly of holiness. 25. Rosh Hashanah 18b. 26. Eichah Rabbah 1:9.

100 Basi LeGani 5711 8. This, then, is the significance of the "departure of a tzaddik:"27 Although there has already been considerable concealment and cloaking [of holiness], and there have also been many questions and inexplicable occurrences, nevertheless, all this did not suffice; in order for there to be the tremendous degree of revelation (istaleik) of the glory of G-d throughout all the worlds, there was also the demise of tzaddikim — something not only as harsh as the destruction [of the Beis HaMikdash], but more so. And the ultimate objective of all of this is that "the glory of G-d rise [and be diffused]." This is demanded of each of us: To know that we find ourselves in the seventh generation, the quality of the seventh of a series merely being that he is seventh to the first. The conduct of the first was that he sought nothing for himself, not even mesirus nefesh, for he knew that his whole existence was for the sake of "proclaiming there the Name of G-d, L-rd of the world." This kind of divine service resembles that of Avraham: arriving in places where nothing was known of G-dliness, nothing was known of Judaism, nothing was even known of the alef beis, and while there setting oneself completely aside [and proclaiming G-d's Name] in the spirit of the teaching of the Sages, "Do not read 'he proclaimed,' but 'he made others proclaim.' " It is well known that when expounding by means of the principle, "Do not read...," both the former and the latter readings maintain their validity. Here, too, the Torah specifically states that "he proclaimed." Nonetheless, it must be known that if a person desires to succeed in enjoying his own "proclamation", he must see to it that others not only know but "proclaim" as well. And although until now one's fellowman was utterly ignorant, one is now obliged to see to it that he too vociferously proclaim .-. .... joining "G-d" and 27. [Zohar III, 71b; see the above-mentioned Epistle 27.]

Chapter 8 101 "world" together, and not .-. ..... — "G-d of the world."2 8 For the latter phrase would imply that G-d is an entity unto Himself and the world is a separate entity unto itself, except that G-d governs and rules the world; rather, G-dliness and the world are wholly one. 28. See Likkutei Torah, conclusion of Parshas Savo,conclusion of maamar beginning Anochi Havayah Elokecha, 5673

102 Basi LeGani 5711 9. Although there exists no man who has the temerity to say, " I shall serve like our forefather Avraham," nevertheless, some small measure of service in a similar vein can — and must2 9 — be performed by each and every one of us. The power to do so has been granted to us through the conduct of the first [of the Rebbe'im], and from thence onwards, up to and including the conduct displayed by the Rebbe, of blessed memory. They have paved the way and granted us the necessary powers [that we may follow in their footsteps]. This in itself indicates the dearness of the seventh generation: so much power has been given and revealed for our sakes. Serving in this fashion will draw down the Essence of the Shechinah into this physical and material world to an even greater extent than was revealed prior to the sin [of the "Tree of Knowledge"]. This accords with what is written concerning Mashiach: [....] ... ..... — "And he shall be exalted greatly...":3 0 even more than was Adam before the sin [of the "Tree of Knowledge"].31 And my revered father-in-law, the Rebbe, of blessed memory, who "bore the ailments and carried our pains,"32 who was "anguished by our sins and ground down by our transgressions,"33 — just as he saw us in our affliction, so will he speedily in our days and rapidly in our times, redeem the sheep of his flock simultaneously both from the spiritual and physical exile, and uplift us to [a state where we shall be suffused with] rays of light. 29. See Torah Or, beginning of Parshas Vaeira and conclusion of Parshas Vayeitzei. 30. [Yeshayahu 52:13.] 31. See Likkutei Torah of the AriZal, Parshas Sisa; Sefer HaLikkutim, Parshas Shmos. The above requires examination, inasmuch as it seems to dispute a statement that appears in Sefer HaGilgulim, ch. 19, and is quoted in Likkutei Torah, Parshas Tzav, in the maamar beginning VeHeinif. This apparent contradiction can possibly be resolved by reference to the statement in Sefer HaGilgulim, ch. 7, quoted at the conclusion of Likkutei Torah, Shir HaShirim. 32. [Yeshayahu 53:4.] 33. [Ibid., 53:5.]

Chapter 9 103 The above, however, is the enjoyment of [mere] manifestations of G-dliness. Beyond this, the Rebbe will bind and unite us with the infinite Essence of G-d. It is this that constitutes the inner objective of the progressive descent of all the worlds; [the inner purpose] of sin and its rectification; [the inner meaning] of the demise of tzaddikim: that through all this "the glory of G-d rise [and be powerfully diffused]." When he redeems us from the exile with an uplifted hand and the dwelling places of all Jews shall be filled with light, "Then will Moshe and the Children of Israel sing..., 'G-d will reign forever and ever,' " (in accordance with the text of the prayers [that concludes the Song of the Sea with the verse, "G-d will reign...,"]) and also as expressed in Targum [Onkelos],34 "The sovereignty of the L-rd is established forever and to all eternity." We conclude [the above-mentioned prayer]: "G-d will be King..., G-d will be One and His Name One" — no difference will exist between G-d and His Name. All the above is accomplished through the passing (histalkus) of tzaddikim, that is even harsher than the destruction of the Beis HaMikdash. Since we have already experienced all these things, everything now depends only on us — the seventh generation. May we be privileged to see and meet with3 5 the Rebbe here is this world, in a physical body, in this earthy domain — and he will redeem us. 34. See Likkutei Torah, Shir HaShirim, maamar beginning Hinach Yafah, beginning of ch. 2. 35. See conclusion of Sefer Chassidim (quoted in Gilyon HaShas, Kesubbos 103a); Bamidbar Rabbah 19:13.

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