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B"H

BASILGANI- 5714 -

Beis Moshiach presents the maamer the

Rebbe MHM delivered on Yud Shvat 5714,

in accordance with the custom established

by the Rebbe to review each year a sectionof the Rebbe Rayatzs maamer Basi LGani

of 5710. This year we focus on the fourth

section of the profound and foundational

chassidic discourse.

Translated by Boruch Merkur

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2 BASI LGANI 5714

In order for there

to be the avodaof

iskafia, shunning

evil, sitra achara

must be granted

the opportunity to

oppose the persons

service of G-d. It is a

ruach shtus, a spirit

of folly, that provides

the framework for

choosing between

good and evil, as our

Sages say, A person

does not commit a sin

unless a ruach shtus,

a spirit of folly, enters

him.

ATZEI SHITTIM: PROVIDING THE FRAMEWORK

FOR FREE CHOICE

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

My bride. On these words, the Midrash (in its

place) comments: To My garden to My bridal

chamber, to the place where My essence was

[revealed] in the first days of Creation, for the

Ikar Shchina(the essence of the Divine Presence)was manifest then in the lower realms. But with

the sin of the Tree of Knowledge, which is the

source of [all] subsequent sins, a fundamental

change took place: the Shchina departed from the

earth to the first firmament [of heaven]. The sins of

later generations caused the Shchina to be furtherremoved [from the earth], eventually reaching

the seventh firmament. Then, righteous people

arose, tzaddikim, who began to draw the Shchina

back down to earth through their service of G-d.

This process reached its pinnacle with Moshe

Rabbeinu, [the leader of] the seventh [generationfrom Avrohom Avinu], and [as our Sages teach]

all sevenths are beloved. Moshe Rabbeinus

epic accomplishment is that he succeeded in

[completing the entire process] drawing the

Shchina back down to earth.

Indeed, that is the ultimate Divine intent, asexpressed in the verse, Make for Me a Mikdash

so that I may dwell among you, within each

individual [in the physical world]. To shed light on

this concept, my revered father in-law, the Rebbe,

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BASI LGANI 5714 3

elucidates the verse, The righteous shall inherit

the land and dwell forever (vyishkenulaad) uponit: The righteous shall inherit the land, i.e.,

Gan Eden, [a reward] for their avodaof drawing

down G-dliness at the level of shochen ad

[marom vkadosh] until it is revealed below.

This process of drawing down G-dliness into

the world, described in the verse, Make forMe a Mikdash so that I may dwell among you,

is accomplished through the Divine service of

iskafia sitra achra, shunning evil, for when evil

is shunned, the glory of the Alm-ghty is manifest

(istalek) in all the worlds. The Rebbe, my father

in-law, explains in the maamer of the day of thehistalkus and the day of the yahrtzait [i.e., Basi

LGani 5710] that this refers to the glory of the

Alm-ghty that is present in all worlds equally, a

reference to Ikar Shchina. The Ikar Shchina is

manifest in the world through the Divine service

associated with the Mikdash, or Mishkan, theservice of iskafia, embodied in the Temple service

of offering sacrifices, especially incense.

Of course, in order for there to be the avodaof

iskafia, shunning evil, sitra achara must be granted

the opportunity to oppose [the persons service

of G-d]. It is a ruach shtus, a spirit of folly, thatprovides the framework for choosing between

good and evil, as our Sages say, A person does

not commit a sin unless a ruach shtus, a spirit of

folly, enters him.

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The avodaof shtus

dkdusha is not

exclusive to the

spiritually elite, nor is

it a height attainable

only at auspicious

times. Each person

must serve G-d with

shtus dkdusha.

Since the correction of this breach must relate

to the root of the problem, the ruach shtus, theMishkan was, therefore, made specifically of the

wood of Acacia trees,atzeishittim, alluding to the

Divine service of shtus dkdusha, the use of folly

for the sake of holiness.

SHTUS DKDUSHA: AN AVODA THAT IS FOREVERYONE

The avodaof shtus dkdusha is not exclusive to

the spiritually elite, nor is it a height attainable only

at auspicious times. [Rather, it is the correction for

succumbing to a ruach shtus, which is a universal

pitfall.] Indeed, A person does not commit a sin

any sin at all unless a ruach shtus, a spirit

of folly, enters him. Moreover, it says that there

is no righteous person in the land who [only]

does good and does not sin. Each person must,

therefore, serve G-d with shtus dkdusha for

two reasons. Firstly, Jews are mutually responsiblefor one another, for each Jew is a guarantor

for each other. It is for this reason that even

tzaddikim gmurim, the entirely righteous, say

Vidui (liturgical confession), Ashamnu, bagadnu,

etc. (we are guilty, etc.), including themselves

in the whole spectrum of confession expressed byarticulating ones guilt with words beginning with

each letter of the Alef-Beis. From this fact alone,

everyone, including the tzaddik, must have the

avodaof shtus dkdusha. But in addition, there

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BASI LGANI 5714 5

Temptation to sin is

reflected in the Animal

Souls ability to eclipse

the G-dly Soul. In

fact, this dynamic is

traced all the way

back to Creation,

insofar as the worlds

conceal G-dliness.

This concealment

results in the condition

articulated in the

saying: Worldliness

is accepted by us as

reality, whereas we

need to be convinced

about G-dliness.

is no righteous personwho [only] does good and

does not sin [meaning no one is free from someform of inadequacy or shortcoming, some lack],

and every transgression comes about as a result

of a ruach shtus. Therefore, even with respect to

the avodaof a tzaddik, he must have the tikkun,

the correction, brought about specifically through

shtus dkdusha.

WORLDLINESS IS ACCEPTED AS REALITY, BUT

WE NEED TO BE CONVINCED ABOUT G-DLINESS

2. Sitra acharahas the capacity to incite a ruachshtus, the desire for material things, including the

desire for things that are permitted. Though it is

not so much the desire itself for physical things that

is the threat, butthe enjoyment and exhilaration in

these things. Materialism desensitizes the persons

enjoyment of holiness as well as his enthusiasmfor it, increasingly stifling the person until the

ruach shtus enters him, enabling him to commit

a sin. The ruach shtus within him gives him the

impression that his Judaism [his connection to

G-d] remains intact even when he commits a sin.

In a broader sense, temptation to sin is reflectedin the Animal Souls ability to eclipse the G-dly

Soul. In fact, this dynamic is traced all the way

back to Creation, insofar as the worlds in general,

especially the lower worlds [known collectively

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G-d established the

world in this way so

there should not be

bread of shame,

bestowed with

underserved grace.

Rather, there should

be avoda. Since G-d

is the essence of

goodness, He wishes

to bestow the ultimate

good to His creations,

which entails feeling

deserving of G-ds

beneficence.

as] BiYA, conceal G-dliness. This concealment

results in the condition articulated in the well-known saying: Worldliness is accepted by us as

reality, whereas we need to be convinced about

G-dliness.

THE ULTIMATE GIFT FROM G-D

The Divine purpose for the concealment of

G-dliness, culminating in the sitra acharasability

to entice the person to sin, is in order for there

to be iskafia sitra achara, in order for the person

to have the opportunity to overcome temptation,

as the Alter Rebbe writes in Tanya: power is

[only] granted to sitra acharain order for it to be

[opposed and] defeated. To that end, G-dliness is

concealed to the point that there can be free choice.

Thus, it is written, Behold I have granted before

you today life and goodness, as well as death and

evil. This dichotomy is needed for there to be the

possibility to choose life.

G-d established the world in this way so there

should not be bread of shame [the feeling of

being given handouts from On High, bestowed

with underserved grace]. Rather, there should be

the concept of avoda, serving G-d, as our Sages

teach, Commensurate with the painstaking

effort is the reward (Avos 5:21). Since G-d is

the essence of goodness, He wishes to bestow the

ultimate good [to His creations, which entails

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The nature of fire, of

course, is to ascend.

Only by means of its

connection to the wick

does it remain below.

Similarly, the soul, of

its own accord, wishes

to leave the body and

ascend, cleaving to

its source, but the

consumption of food

and drink serve to

ground the soul in the

physical body, keeping

the body alive.

feeling deserving of G-ds beneficence].

All of the above, however, only explains why

sitra achara and the Animal Soul have been

granted the power to conceal; how it is possible

for the Animal Soul to conceal the G-dly Soul must

still be understood. Indeed, the G-dly Soul is a

true existence, it is G-dliness, whereas the Animal

Soul is [a subsidiary existence] merely intended toallow there to be the concept of avoda. Similarly,

the world as a whole is created only to provide an

environment whereby commensurate with the

painstaking effort is the reward, as above. Thus,

[being that they are only secondary existing

creations] how do sitra achara and the AnimalSoul have the power to conceal G-dliness, resulting

in a ruach shtusthat conceals the truth and makes

it appear to the person that when he commits a sin

his Judaism remains intact?

MANS DEPENDENCE ON PHYSICALITY, IN BODY

AND IN SPIRIT

3. The answer will emerge from a discussion

of the dependence of man on the mineral, plant,

and animal kingdoms (when he commits a sin withphysical things or when he uses them in order to

refine them and use them for a G-dly purpose,

etc.). A person requires the physical things he

consumes and interacts with for the sake of his

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subsistence, his survival. The mineral, plant, and

animal kingdoms are also dependent on man, forspecifically through being utilized for mans avoda

is their purpose achieved. (As is known, the mineral

kingdom achieves its purpose when it is consumed

by plant life; plants achieve their purpose by being

consumed by animals; the purpose of animals is

fulfilled by being consumed and utilized by human

beings; and through man by means of his service

of G-d the animal kingdom is subsumed within

G-dliness.) But the dependency of the mineral,

plant, and animal kingdoms on man is only for the

sake of their elevation and achieving their purpose,

not for their subsistence, whereas mans need for

the three lower kingdoms is not only for the sake

of his avodaand for fulfilling his purpose, but also

for his subsistence and survival.

The three lower kingdoms preserve mans

bodily life by keeping the soul attached to it.

In this respect, mans need for physical thingsresembles the need of fire for fuel. The nature

of fire, of course, is to ascend. Only by means

of its connection to the wick [or some form of

fuel] does it remain below. Similarly, the soul, of

its own accord, wishes to [leave the body and]

ascend, cleaving to its source and point of origin,

etc. (as explained in Tanya, Ch. 19, beg.), but the

consumption [of food and drink comprised] of

the mineral, plant, and animal kingdoms serve to

ground the soul in the physical body, keeping the

body alive.

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But why does he

specifically need the

spark contained within

the lower kingdoms?

He already possesses

G-dliness on his own!

The Alter Rebbe

answers that the G-dly

spark within the three

lower kingdoms is

greater, loftier.

HUNGRY FOR THEIR SOULS

Mans dependence on the three lower

kingdoms, however, is not only for the sake of

his body, but also for the sake of his soul. The

neshama needs the spark of G-dliness contained

within physical things, as the Alter Rebbe teaches

in Torah Ohr, on the verse, man does not live on

[the physical aspect of] bread alone but on all thatissues forth from the mouth of G-d [i.e., the sparks

of G-dliness] does man live (Eikev 8:3).

In Kesser Shem Tov(siman194),the Baal Shem

Tov cites, in the name of the Arizal, the difficulty

of the Chokrim in understanding the souls need

for physical consumption: It is apparent that the

soul needs physical food, for without it the soul

departs from the body. But why is the life of the

soul, which is spiritual, dependent specifically on

physical foods? The Arizal answers that their error

is apparent in their question, for the soul does not

require the physical aspect of food, but the sparks

of G-dliness it contains.

The Baal Shem Tov elaborates that this sheds

light on the verse, They are hungry and also

thirsty; their soul is garbed within them. Here

Scripture questions why man is hungry and thirsty

for physical things, and it answers because their

soul is garbed within them: Their soul referring

to the G-dly spark within them [within food and

drink]; is garbed for it is hidden within them.

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It is the role of man to reveal this spark, being

within his sphere of influence. Thus, he is hungryand also thirsty [to fulfill his mission and reveal

the spark of G-dliness within his food and drink].

There, in Torah Ohr, the Alter Rebbe observes

that, at first glance, it is still difficult to understand:

Although the hunger and thirst of man for food is

not on account of its physical aspect, but for theG-dly spark within it, nevertheless, the difficultly

persists, for there is a G-dly spark also within

(man and) the body of man (in particular). So

why does he specifically need the spark contained

within the mineral, plant, and animal kingdoms?

[He already possesses G-dliness on his own!] TheAlter Rebbe answers that the G-dly spark within

the three lower kingdoms is greater, loftier.

In any case, from all the above it is understood

that man needs the three lower kingdoms (not just

for the sake of his physical survival but) also for

the sake of his spiritual subsistence. This point,

however, requires further elucidation.

TOHU: A HOUSE WITH MORE LIGHT, MORE POWER

The explanation of why man depends on

the three lower kingdoms, even for his spiritualsubsistence, pertains to the fact that the mineral,

plant, and animal kingdoms are rooted in the

[primordial] world of Tohu, which precedes [mans

place of origin] the world of Tikkun.

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The explanation of

why man depends

on the three lower

kingdoms, even for his

spiritual subsistence,

pertains to the fact that

the mineral, plant, and

animal kingdoms are

rooted in Tohu, which

precedes the world of

Tikkun.

The difference between the two worlds is

expressed in the saying, He builds in order todemolish and demolishes in order to build. The

[original] building that is demolished [Tohu]

precedes the building that is constructed at the site

of the demolition [Tikkun]. The intent here is not

to trace the sequence of the origination of these

worlds, but to establish the causal relationship

between them, for there cannot be a construction

at the site of the demolition if there first were not

an original structure that was demolished.

In fact, the original structure precedes the new

building not only causally but also qualitatively, as

in the saying, In Tohu there is a multitude of lightsbut insufficient vessels [to contain them], whereas

in Tikkun there are few lights but many vessels.

The concept of the many lights of Tohu is not just

in terms of quantity (which is reminiscent of a

physical condition) but also in quality (reminiscent

of a spiritual condition); it is a different kind of

emanation, one that is far superior.

What originates in Tohu is primordial in a

manner akin to the way a peel precedes the fruit

itself not only physically but also spiritually.

The vitality of the peel precedes the vitality of the

fruit in the same manner whereby Tohu precedesTikkun.

Thus, also in terms of his spiritual needs, man

[whose soul is rooted in Tikkun] needs the mineral,

plant, and animal kingdoms, for they originate

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in Tohu, which precedes Tikkun, and therefore

contain [lofty] sparks of G-dliness.

This explanation resolves how it is possible

for the Animal Soul to cover over and conceal the

G-dly soul. Namely, insofar as the origin of the

Animal Soul vastly transcends the origin of the

G-dly Soul. It is within the power of the Animal

Soul, the Mitteler Rebbe explains, to conceal theG-dly Soul because the Animal Soul originates

from Tohu, whose power far exceeds that of

Tikkun. Thus, it is said that the Evil Inclination is

first to plead his case (Zohar I 179b) [appearing

in a person from infanthood, whereas the Good

Inclination is only introduced at the age ofthirteen, the time of bar mitzva], for its source

is Tohu, which precedes Tikkun. Since the Evil

Inclination originates from Tohu, which precedes

Tikkun, a ruachemerges from it a spirit that is

(ultimately) only shtus, folly that covers over the

truth, obscuring the truth as it is manifest in theSeider Hishtalshlus and as it is drawn into the soul

of man.

EVEN THE IGNORANT ARE FEARFUL OF

CERTAIN SINS

4. However, according to the above it would

follow that a ruach shtuswould be able to conceal

the entire truth, no truth being able to penetrate

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What accounts for

this only partial

dominion of the

Animal Soul? What

power is there that

protects a Jew from

its total domination?

The answer is that it

is only within Seider

Hishtalshlus, that

Tohu is antecedent to

Tikkun. Beyond the

Seider Hishtalshlus

Tikkun actually comes

first. At that level, the

ruach shtus has no

influence, etc.

its veil of obscurity and concealment. But we see

that that is not so. Rather, when Jews are put tothe test on a matter of faith, when confronted

with an overt and utter departure from G-dliness,

then, even the most frivolous Jew, who spends

the majority of his life wallowing in the mire of

extremely heinous sins, is unaffected by the ruach

shtus; in such a pivotal case, it possesses no power

to conceal from him the truth, etc.

The power of faith brings the Jew to stand up

to the test (not only with regard to faith itself, but)

even in terms of thought, speech, and action. The

Jew stands up to the challenge of self-sacrifice,

not even going through the motions of an actionthat is contrary to the faith in one G-d. The same

applies to uttering something that detracts from

G-ds unity, G-d forbid, even if he does not mean

what he is saying, etc. (as the Alter Rebbe writes in

Tanya, Ch. 19, end, 25b).

Furthermore, even among the masses, the

ignorant, and the shallow there are numerous

prohibitions that Jews are fearful and petrified of

transgressing. Now, this reluctance and trepidation

is not on account of their possessing an intellectual

appreciation of the severity of the sin. (They do not

even possess the capacity for that kind of thought,having a much greater affinity with physical and

material concerns than intellectual matters. That

is, even the [spiritually accomplished] Beinoni

is subject to the cumulative impact of simply

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eating and drinking, as well as partaking of other

worldly activities, as explained in Tanya Ch. 13(18b). [The mere interaction with physical things,

especially on a prolonged basis, strengthens the

persons compulsion towards materialism.] How

much more does this apply to those who are still

striving to attain the level of Beinoni!) Rather,

their naturally ingrained fear of sin predisposes

them toward the dread of committing particular

sins, especially those punishable by soul excision

or death, etc.

[What comes out from the above discussion

is that clearly there are prohibitions that Jews

naturally resist transgressing, and matters of faiththat are not at all within the power of enticement

of a ruach shtus. What accounts for this only

partial dominion of the Animal Soul? If its source

transcends that of the G-dly soul, what power is

there that protects a Jew from its total domination,

exposing him more readily to these more serioussins?]

The answer is that Tohu precedes Tikkun only

within Seider Hishtalshlus. Both Tohu and Tikkun

are created worlds [each possessing qualities that

can be ranked within a hierarchy]. But it is only

in this context, within Seider Hishtalshlus, thatTohu is antecedent to Tikkun. Beyond the Seider

Hishtalshlus (it is not that the two worlds are

equal, but) Tikkun actually comes first. At that

level [higher than the entire Seider Hishtalshlus,

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hiding, referring to the Tzimtzum HaRishon, the

Initial Focusing and Containment of the revelationof G-dliness. Although the Tzimtzum HaRishon is

the root of all concealments [the concealment of

G-d that enables the possibility for evil], it was

created for the sake of man in order that he may

correct it by refining and purifying it. Since man is

composed of 248 limbs and organs, as well as 365

sinews, totaling 613, his soul also possesses 613

powers. (To note the innovative concept presented

in the maamer that it is on account of the human

anatomy being composed of 613 parts that the

soul possesses 613 powers [and not vice-versa].)

And since the entirety of Hishtalshlus was created

for the sake of man [to correct, using his 613 soul-

powers], all the levels of Hishtalshlus also number

613.

The Rebbe continues in the maamer that the

613 Mitzvos are dependent upon them [the body

and soul of man, which both number 613]. Thus,the metaphor of the rope Yaakov is the rope of

His inheritance takes on another interpretation,

referring [not only to the soul but also] to Mitzvos,

which number 613. The two interpretations of

rope in this verse complement each other: Since

man, for whose sake the world was created

(beginning with the Tzimtzum HaRishon), is

of a form that is quantified by the number 613,

therefore, also the Mitzvos the pathways,

channels, and hamshachos through which man

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corrects the world (beginning with the Tzimtzum

HaRishon and below) are also numbered 613.

Now, the rope of Mitzvos is composed of 613

strands; each Mitzva is an individual strand. When

a person commits a sin, rachmana litzlan, (only)

a single strand (albeit the entire essence of that

strand) is broken and severed, but the rope as a

whole remains intact. Those sins, however, that arepunishable by soul excision or capital punishment

pertain to the general connection of the soul with

its source and root above. Therefore, even average

people, the ignorant, and the shallow are fearful

and tremulous about violating them not on

account of intellectual appreciation, but because ofa natural, ingrained fear of sin (as discussed above

in Section 4), feeling that the general connection

of the person below with the source of his vitality

above is liable to be compromised (as discussed in

the maamer).

However, on account of the nature of the world

(olam, meaning concealment, helem, beginning

from the Tzimtzum HaRishon), which is the

general concept of the Seider Hishtalshlus, wherein

Tohu precedes Tikkun (as above, Section 4), it is

possible for a ruach shtus (which is the vehicle

of the Animal Soul, whose source is Tohu, whichprecedes Tikkun) to cover over the truth even with

regard to sins that are punishable by soul excision

and capital punishment. The ruach shtus makes

it appear that one maintains his Judaism and

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This concept is

illustrated in the

teaching of the

Mezritcher Maggid

on the Midrash,

[Scripture enjoins

the Jewish people

to] Be holy. Yachol

kamoni? You might

think that the intent

here is that you [the

Jewish people] are

being commanded to

be as holy as Me [i.e.,

G-d himself]. Thus,

the Torah teaches,

for I am holy

kdushasi lmaala(hi)

mikdushaschem

My exalted holiness

is [derived] from your

holiness.

remains connected with the source of his vitality

despite transgressing these severe prohibitions.This folly is described in the verse, he will bless

himself in his heart, saying, I will have peace, even

if I follow my hearts desires, even going so far as

saying, in order to add the [punishment for ones]

unintentional sins to that of [his] intentional sins

(Nitzavim 29:18), intending thereby [i.e., through

sinning] to draw down to himself additional

vitality (seeKuntres UMaayan, maamer 10, Ch.

1).

WE WEAR THE SAME CROWNS

All of this discussion derived from, Yaakov

is the rope of His inheritance only describes the

hierarchy within Seider Hishtalshlus. However,

the first part of the verse, For the portion of G-d

is His nation Ki cheilek Havaya amo, alludes

to a much more sublime dynamic, as it pertains

to a dimension of the soul that totally surpassesthe natural order, transcending the entire Seider

Hishtalshlus.

In general, the name Havaya, which means,

haya, hoveh, vyihyeh kechad He was, is, and

shall be as one (Zohar III 257b, end), [refers

to a level of G-dliness that] is beyond Hishtalshlus

[namely, atzmus, the essence of G-d]. The

significance of the phrase, Cheilek Havaya the

portion of G-d, referring to this higher aspect of

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On account of the

fact that every Jew

transcends the

Seider Hishtalshlus,

being one with the

essence of G-d it

is impossible for the

Animal Souls ruach

shtusto distort the

truth, etc. Although

[the comparison is

made in Scripture

between Eisav and

Yaakov, representing

Tohu and Tikkun

respectively, in the

verse], Was not Eisav

a brother to Yaakov?

nevertheless, and

I loved Yaakov,

because cheilek

Havaya amo.

[as if to say: obviously your holiness cannot

possibly approach Mine!], but as a statement offact [i.e., you indeed possess the same sanctity as

Me, G-d]. To that end, the Maggid brings support

for learning the Midrash in this manner from what

is written, for I am holy kdushasi lmaala

(hi) mikdushaschem My exalted holiness is

[derived] from your holiness.

EISAV MAY BE HIS BROTHER, BUT G-D LOVES

YAAKOV

G-d and the Jewish people share the same

holiness in virtue of the fact that the essence ofthe Jewish soul is connected with the essence of

G-d, may He be blessed, a concept expressed in

the first part of the verse, cheilek Havaya amo

the portion of G-d is His nation. Every single Jew

possesses a cheilek Havaya. Thus, it is written,

cheilek Havaya amo, referring to the Jewish

people here as His nation [a term that includes

all Jews, irrespective of their spiritual standing,

etc.].

Now, there is a positive interpretation of

amo His nation, as stated in the Midrash

(Shmos Rabba 31, end), Amo His nation islike imo [being] with Him. But there is also

a derogatory connotation, insofar as amo is

linguistically connected with the word omemos,

as in gechalim omemos embers. This sense of

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amo is invoked in the saying, Ein melech blo

am there is no king without a nation, referring tothe royal subjects as individuals who are separate,

distinct, distant from the kings majesty.

The latter part of the verse, Yaakov is the

rope of His inheritance, specifies Yaakov to

teach that the connection of the rope of the soul

extends to the lowest levels, the akvayim heels

(as mentioned in the maamer). Similarly, the

concept cheilek Havaya the portion of G-d

pertains specifically to amo His nation, for

even those who are like separate, foreign bodies,

notwithstanding their [lowly] state and standing,

are cheilek Havaya, a part of the essence, whichis one with the whole essence of G-d.

On account of the fact that cheilek Havaya

amo that each and every Jew transcends the

natural order, the Seider Hishtalshlus, being one

with the essence of G-d it is impossible for the

Animal Souls ruach shtus to distort the truth,

etc. That is, the Animal Souls capacity to cover

over and conceal the truth, etc., is only in virtue

of its originating in the World of Tohu, which

precedes Tikkun. But the antecedence of Tohu is

only within the framework of Hishtalshlus; beyond

Hishtalshlus, Tikkun takes precedence. Although

[the comparison is made in Scripture between

Eisav and Yaakov, representing Tohu and Tikkun

respectively, in the verse], Was not Eisav a brother

to Yaakov? nevertheless, and I loved Yaakov

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(Malachi 1:2), because cheilek Havaya amo.

The sublime preference for Yaakov over Eisav,

as well as Tikkun over Tohu, the G-dly soul over

the Animal soul, is expressed in terms of Divine

service, as follows. The ruach shtuscan cover over

and conceal only matters connected to the Seider

Hishtalshlus within the person, affecting only

his soul-powers. Its influence only extends to the

service of G-d that stems from reason, matters that

are subject to debate, arguments and responses.

It has no power, however, over anything that

transcends the Seider Hishtalshlus, meaning service

of G-d that stems from the essence of the soul.

This level of the soul is called Yechida, for

it receives from Yachid, G-ds singularity, His

oneness, which is the concept of a single spark of

a created being that receives from a single spark of

the Creator (though not as two separate entities,

but as they become one). At this level, the notion

of hiding and concealing G-dliness has absolutely

no bearing.

This concept is discussed at length by the

Tzemach Tzedek: Eisavs birthright is only with

respect to the Ayin [spirituality, bittul] that

refines the Yesh [physicality, concept of self, beingseparate from G-d]. Since the Ayin is manifest and

drawn down for the sake of refining the Yesh, it

follows that the Yesh actually precedes the Ayin

[in importance, because the purpose of the Ayin

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BASI LGANI 5714 23

When the power of

faith is aroused in

a Jew and openly

expressed, when the

essence of Chochma

is revealed and its

illumination shines

throughout his entire

body this has

an impact on his

approach to even

individual Mitzvos,

single strands of the

rope of his soul.

is for the sake of the Yesh]. Only after there is

the existence of the Yesh can the Ayin come andrefine it. However, the Ayin of the Yesh HaAmiti,

G-d, the true existence, certainly precedes the Yesh

HaNivra, the created existence. With respect to this

level of G-dliness, Yaakov gets (not only Yitzchoks

blessing, as it is written [describing Eisavs horror

with Yaakovs intrigues], Behold, now he has

taken my blessing! but also) the birthright (he has

taken my birthright); [at this level] it is specifically

Yaakov who is the firstborn.

AS WAX THEY HAVE MELTED

Above we have discussed the dynamic of the

Ayin and Yesh as they relate to the worlds. Now the

discussion turns to how this dynamic is expressed

in man. The Ayin that refines the Yesh within man is

haarashaChochma, the illuminationof Wisdom.

This light invests itself within the parts of the

body, beginning with the brain, where this ray of

Wisdom constitutes the mind, the intellect. In terms

of Divine service, haaras haChochmais associated

with serving G-d as it accords with reason. At

this level, the Yesh precedes the Ayin in quality,

permitting there to be a ruach shtus, etc. Whereas,

with respect to etzemhaChochma, the essenceofWisdom, which is [beyond Seider Hishtalshlus,

at] the level of the Ayin of the Yesh HaAmiti, the

hiding and concealment on the part of the ruach

shtushas no bearing, etc. The distinction between

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BASI LGANI 5714 25

When nigleh dTorah

is studied along with

pnimius haTorah,

the esoteric, inner

dimension of Torah,

which is unaffected

by the hiding and

concealment of the

ruach shtus, being

at the level of the

Tree of Life, beyond

the concept of

birurim then even

the study ofpshat,

remez, anddrushis

with connection and

cleaving to G-d, etc.

That is, even the

gift niglehdTorah

is not subject to

interruption, being a

gift given to one who

is fit to inherit.

Jew stands up to the test even when it comes to

overcoming the temptation to merely go throughthe motions of sin, to sin without his heart being

into it, transgressing just in deed or speech alone.

THE INHERITANCE WE ARE GIVEN

6. Further analysis of the verse, Ki cheilek

Havaya amo, focuses on the word cheilek,

meaning chaluka apportioning, as opposed to

netina giving. Among the differences between

the two terms, chaluka and netina, is as

stated in Brachos (58a): Upon seeing a Jewish sage,one says, Blessed is He Who apportions of His

wisdom; upon seeing a Jewish king, one says,

Blessed is He Who apportions of His Glory.

However, with regard to Gentiles, one says of a

Gentile sage, Who gives of His wisdom, and of a

Gentile king, Who gives of His glory. The reasonfor this difference is stated in Magen Avrohom

(Orach Chayim 224:4): A Jew is a cheilek Eloka

a part of G-d. Jews cleave to G-d, therefore, in

blessings about Jews one says, shchilek Who

apportions, whereas regarding Gentiles the term

used is matana gift, alluding to somethingseparate and distinct.

In light of this distinction we can explain the

specific use of the term cheilek in the verse,

cheilek Havaya amo. Namely, it alludes to the

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26 BASI LGANI 5714

fact that every Jew cleaves to G-d (even those

Jews who are at the level of amo His nation).Moreover, since a Jew is cheilek Havaya, even

the gifts he receives are not characterized by

separateness, but by cleaving, connecting to G-d.

The Rebbe Maharash (based on the teachings of the

Tzemach Tzedek) sheds further light on the special

quality associated with a gift. Although there is a

difference between a gift and an inheritance, for a

gift is subject to interruption [i.e., when given upon

the condition that the gift transfers to someone else

upon the original recipients death, the original gift

is interrupted and becomes the property of the

second recipient] (Bava Basra 129b) (reminiscent of

the concept of separation), whereas an inheritance

is not subject to interruption [i.e., bequeathal is

never interrupted in the sense that the legal heirs

of the original beneficiary inherit it after his death],

nevertheless, when one gives a gift to a person fit to

inherit him, then it too is not subject to interruption

(ibid 133a).

This distinction will be understood in greater

detail through a discussion of how it applies to

Torah, for Torah [in addition to be called an

inheritance] is also described as a gift (e.g., Brachos

5a). When nigleh dTorah, the revealed, exotericaspect of Torah, is studied on its own [without

the insights of the mystical, esoteric dimension of

Torah], then the first three levels of Torah,pshat,

remez, drush (literal, exegesis, homily) whose

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BASI LGANI 5714 27

acronym spells pered, meaning pirud, separate

the person, while studying Torah in this manner,may remain separate from G-dliness, etc. (as

discussed in Zohar (III 275b, end)). This concept

finds expression in the saying of our Sages (Yoma

86a): Woe to he who studied Torah, etc. See how

corrupt his deeds are, etc. (since his learning was

not with fear of Heaven)! They go so far as to say

(ibid 72b): If one does not merit, (the Torah) is for

him the opposite of an elixir of life. This reflects

the concept of a gift that is subject to interruption.

However, when nigleh dTorah is studied

along with pnimius haTorah, the esoteric, inner

dimension of Torah, which is unaffected by thehiding and concealment of the ruach shtus, being

at the level of the Tree of Life (Zohar III 124b),

beyond the concept of birurim(refining the world

through interacting with it) then even the study

ofpshat, remez, anddrushis with connection and

cleaving to G-d, etc. That is, even the gift niglehdTorah is not subject to interruption, being a

gift given to one who is fit to inherit. This special

status is granted to nigleh dTorah on account of its

connection to the inner dimension of Torah, which

is an inheritance that is not subject to interruption.

Moreover, the study of nigleh dTorah

accompanied by pnimius haTorah brings out

a positive aspect of gift as well. That is, a gift

is not a function of the degree of exertion and

effort on the part of the one who receives the gift;

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28 BASI LGANI 5714

it is, rather, in a measure that is drawn down

from above as a gift [i.e., left to the whim ofthe generous benefactor]. This concept applies to

Torah as follows. As a result of the study of Torah,

osi atem lokchim you are taking Me (the very

essence of G-d) [bringing G-d within the mind

and soul of the one who learns it] (Shmos Rabba

33:6; Tanya Ch. 47 (67a)), for Ana Nafshi Ksavis

Yehavis [the first word of the Aseres HaDibros,

Anochi I (G-d), being an acronym for] I have

written Myself [into the Torah] and given [it to

you, the Jewish people]. G-d invested His essence

into the Torah, as described in the Midrash (Shmos

Rabba 33:1), on its commentary on the verse,

Vyikchu li truma (Truma 25:2): Consider an

allegory of a king, who had an only daughter, etc.:

To part from her, I cannot do, etc. Do for me this

favor. Make for me a single chamber where I may

dwell among you, etc. Thus, the Alm-ghty tells

the Jewish people: I have given you the Torah. To

part from it, I cannot do, etc. Make for Me a single

temple that I might dwell within it, etc. That is,

the gift of Torah contains within it the presence of

the One Who bequeaths [it to us]. Then there are

both virtues: The virtue of an inheritance, which

has no interruption, as well as the virtue of a gift,

which surpasses ones work and effort, etc. (inaddition to the fact that the gift has no interruption

when it includes the study of the inner dimension

of the Torah).

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The essence of a

Jews soul is bound

to G-d in a way

that is not subject

to hiddenness and

concealment, etc.

Moreover, this

dimension of the

soul brings a Jew

to eventually come

to correct [any

shortcomings in the

lower aspect of his

soul] the rope of His

inheritance.

FROM G-DS PERSPECTIVE, SIN IS NO BARRIER

7. This then is the meaning of the verse, For

the portion of G-d is His nation; Yaakov is the

rope of His inheritance: Typically, the ruach

shtus is capable of covering over and concealing,

etc., to the extent that it can even entice someone

to commit sins that are punishable by the severing

of the [spiritual] rope connecting him to G-d,rachmana litzlan. However, that is only so with

regard to [the dimension of the soul within Seider

Hishtalshlus, as described in the latter part of the

verse] Yaakov is the rope of His inheritance. But

even then, after a Jew has succumbed to sin, he

still maintains an essential connection to G-d. Theessence of a Jews soul, alluded to in the first part

of the verse, the portion of G-d is His nation,

is bound to G-d in a way that is not subject to

hiddenness and concealment, etc. Moreover, this

dimension of the soul brings a Jew to eventually

come to correct [any shortcomings in the loweraspect of his soul] the rope of His inheritance.

As a result, even the individual strands that

were severed because of sin are reconnected,

reestablishing their ability to join the person below

with his source of vitality above.

This concept is expressed in the teachingsof the Rebbe Rashab, nishmaso Eden, in his

interpretation of the verse, But your iniquities

were separating between you and your L-rd

(Yeshayahu 59:2): The separation caused by sin

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is specifically between/among you, but from

the perspective of your L-rd, even sin does notinterfere with the connection. The Alter Rebbe

writes in Igeres HaTshuva (Ch. 5, 95b) that

actually, nothing acts as a barrier or interruption,

but/except your iniquities, etc., insofar as they

are in opposition to the Supernal will, etc. On

these words, the Rebbe, nishmaso Eden, adds that

this is only with respect to the transcendent light

of Sovev Kol Almin, and in terms of it not being

overtly revealed, but it is not so to Atzmus Ohr

Ein Sof, the infinite essence of G-ds light.

The point here is not only that the separation

imparted by sin is only from the perspective ofmortals (among you), but also that sin only

separates you from your G-d Elokeichem,

which means your [source of] strength and your

[source of] vitality, a reference to G-dliness at the

lower level of Memalei Kol Almin. Elokeichem

can even be said to refer to Sovev Kol Almin(insofar as sins are opposed to the Supernal will

[which corresponds to the level of Sovev]), but

only with respect to it not being overtly revealed,

just manifest in a concealed way. However, with

respect to Atzmus Ohr Ein Sof Itself, there is

nothing at all that conceals or hides. From the

perspective of G-ds essence, the concealment of

G-dliness is utterly eradicated, even below, in the

physical dimension.

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There needed

to be none other

than hamshachas

haAtzmus,the

manifestation of G-ds

essence, in order to

free the Jewish people

from the clutches of

the klipaof Mitzrayim,

for they were steeped

in forty-nine Gates of

Defilement, rachmana

litzlan. To redeem the

Jews from Mitzrayim,

G-ds essence had

to be drawn down to

even the darkness

and evil of Mitzrayim,

and in a manner

whereby there would

not be any yenika, any

nourishment siphoned

off to the dark forces,

G-d forbid.

I, G-D SHALL REDEEM YOU AND NO OTHER

This concept is reflected in the exodus from

Mitzrayim, as it is written, I passed through

the land of MitzrayimI, Havaya (Bo 12:12).

Our Sages teach on these words: I and not an

angel, etc.; I and not a saraf, etc.; I and not an

emissary, etc.; I and nothing else. The exodus

was carried out by G-d Alm-ghty Himself,bichvodo uvamtzmo. That is, there needed

to be none other than hamshachas haAtzmus,

the manifestation of G-ds essence, in order to free

the Jewish people from the clutches of the klipa

of Mitzrayim, for they were steeped in forty-nine

Gates of Defilement, rachmana litzlan. To redeemthe Jews from Mitzrayim, G-ds essence had to

be drawn down to even the darkness and evil of

Mitzrayim, and in a manner whereby there would

not be any yenika, any nourishment siphoned off

to the dark forces, G-d forbid. (Should the exodus

have been accomplished by a mere revelationof G-dliness as opposed to G-d Himself, His

essence it could have resulted in a yenika, etc.,

strengthening the forces of evil.) G-ds direct role

in the exodus amounted to the utter destruction of

the klipa, together with the exodus and redemption

of the Jewish people from Mitzrayim, expressed

in the verse, And G-d shall plague Mitzrayim,

plaguing and healing (Yeshayahu 19:22).

The same concept applies to the spiritual

sense of being redeemed from Mitzrayim (which

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pervades every aspect and detail in mans service

of G-d see TanyaCh. 47). That is, even when theruach shtus prevails over a person to commit a sin,

bringing about the state whereby your iniquities

were separating etc., to the extent that the rope

connecting man below with his source of life above

is severed then the essence of the soul of even the

most frivolous Jew remains connected with G-ds

essence (a bond of one essence to another essence).

Regardless of the sin committed, on account of the

souls essential bond with G-d, there is no concept

of interruption or separation at all.

And this concept (that sin does not interfere)

permits no possibility for yenika, G-d forbid. Infact, the ruach shtusis utterly nullified before the

essence of the soul (reflecting the manner whereby

G-d shall plague Mitzrayim). Indeed, in a single

moment and in a single instant, a Jew rises up

from the depths of the abyss to the most sublime

height (healing for the Jewish people). TheRebbe Rashab, nishmaso Eden, explains further

in Kuntres HaAvoda(Ch. 5) that when one comes

to a test in a matter of faith, which calls forth the

souls Yechida, not only does he stand up to the

challenge, overcoming that particular test, but

more so the revelation of the Yechida causes him

to change completely with regard to all areas of

serving G-d.

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Shepherds, and the totality of them all. Moshe is

called the Faithful Shepherd, insofar as he channelsDaas to all the Jewish people, even souls at the

level of zera beheima.

The following verse [articulated by Moshe

Rabbeinu] conveys this concept: I will give grass

in your field for your livestock (Eikev 11:15).

Grass eisev alludes to Daas, insofar as itsletters spell Ayin-Beis, the name of G-d [that

totals seventy-two, Sheim Av] along with a Shin

in the middle of the word (whose three branches

symbolize the middos Chesed, Gvura, and

Tiferes which are sustained through Daas).

Moshe Rabbeinu, the Faithful Shepherd, drawsdown G-dly Daas into your field for the sake

of your livestock, the souls that are called zera

beheima.

In Thillim (37:3) it states, urei emuna

and be nourished by faith, meaning that Moshe

Rabbeinu, the Faithful Shepherd, nourishes his

flock and provides faith to the Jewish people

in a manner that is not makif (ephemeral, not

internalized) which could give rise to a condition

whereby a thief, prior to stealing, calls out to

G-d (Brachos 63a) but in a manner that can be

internalized. When faith is properly internalized,one cannot commit a sin, for it opposes the

Supernal will.

The same role is provided by the incarnation

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The concern of a

Rebbe is to help Jews

internalize faith in G-d.

Being an adjoining

intermediary as

it is written, I stand

between G-d and you

(VaEschanan 5:5).

Moreover, a Rebbe

brings Jews to a state

whereby the Yechida

is overtly manifest in

order to perform its

function, beginning

with confronting a

test. The Rebbe

communicates to a

Jew the necessity of

standing up to the

challenge. Afterwards,

over the course of

time, the Rebbe

reconnects the rope

of his soul, rejoining

even the individual

strands that had been

severed.

of Moshe in each and every generation, a

reference to the Rebbeim, the leaders of thegeneration, including my revered father in-law, the

Rebbe, whose hilula we are marking. The Rebbes

avoda was with each and every Jew, even those

who are at the status of separate amo meaning

omemos those who have become distant [from

the path of Torah and Mitzvos] and steeped in

lusts, with delight and passion. The Rebbe reached

out even to those whose rope of their souls had

been severed on account of sins punishable by soul

excision or death.

Indeed, the concern of a Rebbe is to help Jews

internalize faith in G-d. Being an adjoiningintermediary as it is written, I stand between

G-d and you (VaEschanan 5:5). Moreover, a

Rebbe brings Jews to a state whereby the Yechida

is overtly manifest in order to perform its function,

beginning with confronting a test. The Rebbe

communicates to a Jew the necessity of standingup to the challenge. Afterwards, over the course of

time, the Rebbe reconnects the rope of his soul,

rejoining even the individual strands that had been

severed. How much more so does the Rebbe have

an impact on those who reflect the positive aspect

of amo (as above Section 5), helping them attain

a state whereby the ruach shtusis unable to cover

over the truth, etc.

Indeed, the Rebbe has imparted this assistance

to the chevel nachalaso, to the next generation,

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giving them the merit to continue his activities in

the path he has set forth for us that we should goin its ways (Tanya Igeres HaKodesh, siman 27,

146a), after having paved the path and provided

instructions of what to do in the case outlined

above. The Rebbe grants tremendous success

surpassing nature, but within nature to fulfill

the ultimate intent of Creation, to make for G-d

a dwelling place in the lower realms. And may

all of this be with kindness and mercy, and with

tremendous success, below ten handbreadths.