BAsi L’Gani 5717

Beis Moshiach presents Chapter 4 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

ESTIMATING THE MIND OF THE TALMID

4. To elaborate: In the beginning, Ohr Ein Sof, the Infinite Light of G-d, filled the void, totally precluding the possibility of existence. Contained within this G-dly infinite light was Ohr HaMugbal, G-dly light that is finite, limited. It was from Ohr HaMugbal that existence was later created. But since this finite aspect of G-dliness was included within Ohr Ein Sof, the Infinite Light of G-d, it was not identifiable at all as a separate, distinct existence. In order to utilize this Divine power of Creation, to permit the possibility of existence, it was therefore necessary for there to be a tzimtzum (the diminishment or concealment of G-dliness) and a siluk (the complete withdrawal of the infinite aspect of G-dly light) [as will be explained].

There is a well-known analogy of rav and talmid to illustrate the function of this Supernal concealment: The intellect of the rav certainly contains the intellectual capacity of the talmid he teaches, as the rav’s intellect is far superior. The talmid’s intellect is thus described as being subsumed by and nullified to the mind of the rav. In fact, this very limited intellectual component is totally indiscernible and undifferentiated in the mind of the rav. In order for the rav to summon thought that is fathomable to the talmid, the recipient of the teaching, it is first necessary for the rav to totally eradicate all prior thinking (siluk ohr sichlo l’gamri). Only after this state of siluk is achieved can thought that is appropriate to the intellectual capacity of the talmid be summoned to the mind of the rav, but this thought is still only comprehensible to the rav [and remains beyond the grasp of the talmid]. Prior to deriving from this point of intellect thought that can actually be understood by the talmid, the rav must first consider the capacity of the talmid’s intellect. After this process, the rav can derive from this point of thought ideas that are appropriate to the talmid, a teaching that can be articulated and communicated to the talmid.

This analogy applies to the entire process of Creation and all of Seider Hishtalshlus (the hierarchy of worlds as they devolve from the Divine source and establish Creation). Creation is primarily associated with the Divine name Havaya, which means haya, hoveh, v’yihiyeh (was, is, and shall be; the general concept of being, existence, Creation). Creation adheres to the order of the four letters of the Tetragrammaton, from the tzimtzum that is alluded to by the letter Yud, all the way to the mekabel, the recipient, symbolized by the final letter Hei. Creation begins with the tzimtzum and siluk. This concealment and withdrawal of G-dliness allows the superficial, finite aspect of Divine light, namely Ohr HaMugbal, to become recognizable, identifiable, providing the possibility for existence.

TZIMTZUM: AFFECTS G-D’S LIGHT, NOT HIS ESSENCE

At first, when the Ohr Ein Sof, G-d’s Infinite light, filled the vacuous space, the void, this limited light was not recognizable. Although it is only an expression of G-dliness – the Ohr Ein Sof, the Infinite Light of G-d, but not His essence – this G-dly light, existing as it is, not subject to tzimtzumim, is comparable to the essence (l’fi erech ha’ezem), meaning it is truly infinite.

But since the Ohr Ein Sof is ultimate perfection in every respect, therefore, k’shem sh’yesh lo ko’ach b’vli g’vul kach yesh lo ko’ach bi’g’vul (just as it possesses the power of infinity so it possesses the power of finitude, of limitation). Nevertheless, ko’ach ha’g’vul is not recognizable in Ohr Ein Sof, in the face of the overt manifestation of ko’ach ha’bli g’vul, in the presence of the infinite, boundless light that exists there. Thus it was necessary for there to be the Tzimtzum HaRishon, the original withdrawal of G-dly revelation that is called siluk, causing the superficial aspect of Divine light to be separate and recognizable, identifiable. This superficial light was also subject to a tzimtzum, allowing for the existence of worlds to arise from it.

The tzimtzum thus serves two major functions: 1) Ohr HaG’vul is separated from Ohr HaBli G’vul and becomes recognizable unto itself. And 2) Ohr HaG’vul itself (after it is recognizable as such) is diminished so there should not be such a plentitude of light as before the tzimtzum, when even Ohr HaG’vul was relative or comparable to the essence and radiated an abundance of Divine light.

All of the above only applies to the Ohr Ein Sof. Since it is just light and not the essence, it is subject to these two effects: 1) the separation of the inner aspect of Divine light (Ohr HaBli G’vul) from the superficial aspect (Ohr HaG’vul); 2) the tzimtzum or diminishment of light, which affects only the light and not the source of light itself.

EXTREME SUPERNAL PLEASURE

Similarly with regard to the creation of the worlds: The Divine will to create worlds was first manifest in the Ohr Ein Sof that shone prior to the Tzimtzum. The Divine will also entails pleasure, as our Sages say on the verse, “His thighs are pillars of marble” – “‘His thighs – shokav’ refers to the world, for the Alm-ghty longed (nishtokek) to create them,” this longing and desire represents G-d’s pleasure in Creation.

Prior to the Tzimtzum, the Divine pleasure is extremely great and intense. It is impossible to create existence in the midst of such intense G-dliness. Thus it is necessary for there to be the concept of tzimtzum, the siluk or withdrawal of G-d’s great light. The result of this withdrawal is that the light (within which is the Divine will and pleasure in Creation) is constrained and focused, so that just a point emerges from the essence of G-d’s will and pleasure in creating the worlds. This point lacks the vastness and intensity that was prior to the Tzimtzum.

This point is called “nekudas ha’roshem,” which is the Yud of the Divine name Havaya, no more than a point. From this point of G-dliness the revelation of the Kav emerges, which is alluded to in the letter Vav of Havaya, signifying drawing G-dliness down to the lower worlds. But prior to descending into the lower worlds, there must first be the initial Hei of G-d’s name Havaya, which is the estimation of the depth of the faculties of the mekabel, as it exists within the mashpia himself (for which reason it is sometimes referred to as “Shetach d’A”K”). Then there is the final Hei, which signifies the place of the mekabel, the world of Atzilus. This final stage is comprised of Divine lights within keilim, vessels to contain the light.

All of the above describes the process of Creation within Seider Hishtalshlus, where the Divine will and pleasure in the worlds is at the level of Yud, just a point, nekudas ha’roshem. Subsequent to this process, the first function of the letter Yud, the concept of “Olam HaBa was created with the letter Yud,” is manifest – that as a result of the avoda of the Jewish people in fulfilling Torah and Mitzvos (which is the ultimate purpose of the entire Creation – “‘B’reishis’ – for the sake of the Jewish people, who are called ‘reishis,’ and for the sake of the Torah, which is called ‘reishis’”), the Yud then serves to create Olam HaBa (the reward for the Torah and avoda of the Jewish people). That is, the essence of the Divine will for and pleasure in the worlds, which is the concept of “noam Hashem,” does not remain just as a nekuda, a point; it is meant to be drawn into and revealed with expansiveness and with very broad and rich expression.

The great descent of G-dliness is in order to establish Olam HaBa, where there can be the extremely powerful revelation of “noam Hashem,” Divine pleasure, which is even higher than the level of the soul prior to its descent. Indeed, taanug, pleasure, is the revelation of the inner aspect and essence as it finds great expansiveness and open expression (as above regarding the soul of man and similarly with regard to Creation).

The latter is symbolized by the letter Yud as it exists in the mashpia, the Supernal expression of “it made itself small,” as it were. It is a process of tzimtzum and siluk, until it finds expression in nekudas ha’roshem. Nekudas ha’roshem contains everything that is intended to be given to the mekabel below – in an extremely expansive and expressive fashion – in Olam HaBa, “noam Hashem.”

(To be continued be”H)