Beis Moshiach presents Chapters 2 and 3 of the maamer the Rebbe MH”M delivered on Yud Shvat 5717, in accordance with the custom established by the Rebbe to review each year a section of the Rebbe Rayatz’s maamer Basi L’Gani of 5710. • This year we focus on the seventh section of the profound and foundational Chassidic discourse.
Translated by Boruch Merkur
THE BITTUL OF MASHPIA
2. The Rebbe Rayatz continues in the chapter in focus this year, Chapter 7, that although the Yud (at the back of the Daled) is the smallest of all the letters (an expression of its bittul, “it made itself small,” as above), it is the head of all the letters. Practically speaking, the shape of all written letters begins with the letter Yud [the first dot that appears on the page], and in terms of spirituality, Olam HaBa (the World to Come) was created with the letter Yud (Menachos 29b).
Earlier in the Rebbe Rayatz’s maamer the significance of the letter Yud is discussed in terms of it representing the bittul of the recipient and the talmid – “it made itself small.” Bittul is required to form a vessel fit to contain all the hashpaos and hamshachos from Above, all Divine influence. But in Chapter 7, the Rebbe further elucidates an even loftier aspect of the Yud: the bittul of the mashpia. That is, the letter Yud also alludes to the manner by which influence is drawn from the rav to the recipient (the mekabel, his student), who is hierarchically lower.
All influence is drawn down through the Hebrew letters, called “osiyos.” The meaning of the word “osiyos” itself is expressed in the phrase “asa boker – morning arrived,” from a verse that alludes to the general concept of drawing down influence to the world. This process initiates in the point of the Yud (head of all the letters).
The Rebbe goes on to apply this concept to the topic at hand, the notion that Olam HaBa was created with the letter Yud.
THE TZIMTZUM MAKES IT VIABLE
To explain: The general concept of the Yud – “it made itself small,” signifies total bittul. Bittul as it applies to the mashpia constitutes tzimtzum, a withdrawal or transcendence to the point of utter departure. As a result of tzimtzum, influence is drawn down, hamshacha and hashpaa, as elucidated by the Baal Shem Tov on the verse, “And Elokim said, ‘There shall be light’”: (At first glance it is curious that G-d’s name Elokim is employed here in association with light. Elokim denotes restriction and concealment, whereas light denotes revelation, hamshacha and hashpaa.) The Baal Shem Tov teaches this verse as follows. “G-d, may He be blessed, said – He “spoke” with the power of His name Elokim, which is severity and the focusing or restriction of light (tzimtzum). On account of this power – the power of Elokim, of tzimtzum – ‘There shall be light’ that can be sustained, for the tzimtzum allows the world to handle the G-dly light and accommodate it.”
On this teaching, the Mezritcher Maggid offers further insight, to the latter part of the verse, which states, “va’yehi ohr – and there was light”: “Our Sages say that in every instance the Torah says ‘And there was (va’yehi)’ it expresses tzaar, pain and discomfort, suffering. Thus, ‘and there was light’ means that G-dly light emerged from the tzimtzum, which appears as suffering to the world, etc. But in fact, from the tzimtzum true light was created, as well as the sustained existence of the world.”
The same is true “in the Torah’s saying, ‘va’yehi erev va’yehi boker – and there was evening and there was morning, etc.,’ for from the ‘evening,’ which is tzimtzum, the ‘morning’ emerged and came into being.” That is, the light of Creation was not the G-dly light that existed prior to then, when the Ohr Ein Sof, the Infinite Light of G-d, filled the void, leaving no room at all for [the illusion of independent] existence. Rather, the light of Creation shone by means of the tzimtzum. The light of Creation was therefore the embodiment of “va’yehi ohr – and there was light” – “va’yehi” meaning pain – for it is the “pain” of tzimtzum that gives rise to the existence of worldly light.
Elsewhere the Maggid adds that this process is “analogous to a father (who) constricts his intellect and speaks in a manner that is age appropriate for his young child. Also, in order to bring the child joy, etc., the father entertains all aspects of youthful engagement.” The meaning of this analogy is that the Alm-ghty employs tzimtzum, constricting Himself, for the sake of the Jewish people, as our Sages say, “‘B’reishis – in the beginning of Creation (G-d created Elokim, meaning the tzimtzum)’ for the sake of the Jewish people, who are called ‘reishis.’” Indeed, the Jewish people are the children of the Alm-ghty, as it is written, “You are the children of G-d, your L-rd,” and for their sake, the Alm-ghty constricted Himself.
The Mezritcher Maggid concludes that “The tzimtzum is called wisdom, for wisdom is the ayin (literally, nothingness or void), as in the verse, ‘wisdom is spawn of ayin.’” The latter teaching describes how the point of the Yud applies to the mashpia (the counterpart of the point of the Yud of the mekabel, the bittul of “made itself small.” The bittul of the mekabel allows it to become a vessel fit to receive all aspects from the rav and mashpia). That is, in order for there to be sustained light, meaning the possibility for existence, for Creation, and that this existence is able to receive light, it is only by means of “va’yehi” – a term that means pain – the concept of tzimtzum, which is called wisdom, the point of the Yud.
PLEASURE VS. JOY
3. To explain this concept as well as to illuminate the saying that specifically “Olam HaBa was created with the letter Yud,” it is known that in general, Olam HaBa entails receiving reward for Torah study and avoda done throughout the six millennia of the physical world, which is called Olam HaZeh. Oman HaBa comes after that time; it is established through the Torah and avoda of the Jewish people. The soul descends “from a great height to a deep pit” to receive the reward of Olam HaBa. It comes into the world even though prior to its decent the soul soared at a tremendously lofty height, experiencing only G-dliness, as in the verse, “As G-d lives, before whom I stand…” On the latter verse, our Sages comment – “‘stand’ means nothing other than prayer.”
The descent to “a deep pit” is an extreme decline, but it is for the sake of a subsequent ascent; by means of this descent the soul rises higher than it was before it descended. In general, this ascent is described in the verse, “One thing I have asked of G-d…to behold the splendor of G-d (noam Havaya).” “Noam Havaya” refers to the splendor that is drawn from G-d’s name Havaya (as discussed in Zohar), the main letter of which is Yud (the first letter of the Tetragrammaton). This “splendor” is synonymous with the concept of “Olam HaBa was created with the letter Yud,” and the entire descent [into Olam HaZeh, the material world] is worthwhile in order “to behold the splendor of G-d” [the reward of Olam HaBa].
Now, when we speak of “splendor (noam)” it means pleasure, as in, “Va’yehi noam – may the splendor (pleasure) of G-d our L-rd be upon us, etc.” (T’hillim 90:17). The concept of G-dly pleasure and delight will be understood in light of the mortal experience of pleasure.
Man’s capacity for pleasure is distinct and higher than the other faculties of his soul, even higher than the dynamic and expressive experience of joy, of simcha, which “breaks through barriers” and nullifies all limits and boundaries. The effect of joy is that the soul and all its faculties are in a state of expansiveness and heightened expression, drawn into and impacting even the limbs of the body, reaching even the legs, as in the joyous expression of dancing. All this, however, is not the expression of the inner aspect of the soul’s faculties. It is, rather, that the soul’s faculties as they are find expansive, rich expression to the point of being drawn and revealed even outwardly, with the dancing of the feet. Pleasure, on the other hand – although it too results in expansiveness and expressiveness, as it is written, “Good news broadens bones” (Mishlei 15:30; see Gittin 56b) – is not characteristically expressed outwardly.
This distinction is clearly seen in the fact that when a person revels in something pleasurable, his body is not animated; it does not cause him to dance or the like. On the contrary, in terms of motion he is in a state of rest. To that extent, the effect of expansiveness (“broadens bones”) is not in a manner whereby the faculties as they are expand further and become more expressive, but as they are drawn from the inner aspect and essence of the soul’s faculties, and this manifestation (from the inner and essential aspect of the soul’s faculties) is revealed and finds expression in them as they are. Thus, pleasure reveals the inner aspect and essence – causing it to find expression.
The parallel to Supernal pleasure: “Noam Havaya – the splendor of G-d” is the pleasure that is drawn from the Divine name Havaya, Yud-Kei-Vav-Kei, whose foundation is the letter Yud – Olam HaBa was created with the letter Yud; It is the revelation of the inner aspect and essence of the Divine. However, in order for it to be possible to reveal the “noam Havaya,” the revelation of the inner aspect and essence of the Divine, there must first be the concept of tzimtzum, alluded to in the letter Yud of Yud-Kei-Vav-Kei. This tzimtzum, in turn, allows there to be the revelation of the inner essence, which is the concept of the “noam Havaya” revealed in Olam HaBa – Olam HaBa was created with the letter Yud.
(To be continued be”H)