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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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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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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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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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BASI LGANI 5714 21
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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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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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.
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