Basi L’Gani 5717

Beis Moshiach presents Section 5 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

YESOD UNITES THE HEAVENS AND THE EARTH

5. The Rebbe Rayatz continues in the maamer that the concept of “Olam HaBa was created with the letter Yud” is drawn down and revealed by the Yud of S’firas HaYesod (whose shape is like that of a Yud (see Zohar I 56a, Zohar III 74b end, and elsewhere)). Regarding S’firas HaYesod it is said, “ki kol ba’shamayim u’va’aretz – for all in the heavens and the earth” (Divrei HaYamim 29:11). The latter verse is translated in Aramaic as “d’achid d’shmaya v’ar’a – that unifies the heavens with the earth.” This verse refers to S’firas HaYesod (Zohar I 31a, end), from which Malchus receives. What is meant by, “that unifies the heavens with the earth”? “Shamayim-heavens” means “eish u’mayim – fire and water” (as stated in Midrash B’Reishis Rabba 4:7), alluding to the aspects of Chesed-Kindness and G’vura-Severity (or the Supernal Middos-Attributes, in general); and “earth” is the aspect of Malchus-Kingship. The verse thus hints at the esoteric principle that S’firas HaYesod unifies Chesed and G’vura with Malchus.

The latter is understood in light of what was discussed above (in Section 2): The previous Section of the Rebbe Rayatz’s maamer explains the concept of the Yud’s bittul, how the Yud “made itself small,” as it applies to the mekabel-recipient (namely, that this process of diminishment causes it to be a vessel fit to receive), whereas this section focuses on the concept of the Yud as it applies to the “it made itself small” of the mashpia-giver. The bittul of mashpia, its tzimtzum, prepares everything that is to be given to the lower worlds.

In order for this bestowal to actually take place, even after the vessel (the mekabel, the recipient) and the hashpaa (coming from the mashpia, the giver) have both been prepared, there must be a bond between (“d’achid – that unifies”) mashpia and mekabel, joining the two as one. This bond is established by S’firas HaYesod, which serves two main functions: One, that S’firas HaMalchus receives from it (which indicates the preparedness of the receiving vessel and the readiness of the light of the mashpia); and two, Yesod establishes the bond of mashpia and mekabel – “that unifies the heavens with the earth.”

The latter will be understood in light of the Alter Rebbe’s interpretation of the verse, “Ben poras Yosef; ben poras alei ayin (A charming son is Yosef, a son charming to the eye).” Why are the words “ben poras” (a charming son) repeated? Also what is the significance of “alei ayin (to the eye)”?

YOSEF: Tzaddik yesod olam

Yosef, the Alter Rebbe explains, is “Tzaddik yesod olam (the righteous person, the foundation of the world),” who is the embodiment of S’firas HaYesod. Regarding S’firas HaYesod it is said, “Yesod siyuma d’gufa (yesod is the end of the body)” (Tikkunei Zohar, Preface “Pasach Eliyahu,” 17a). It is also said that “the body and the bris are considered as one” (Zohar III 223b, 236a, 279a, 283a, among other places). At first glance, these are two conflicting statements. It starts by saying that yesod is only “the end part of the body,” then it adds that “the body and the bris are considered as one” [equating the place of the bris mila with the entirety of the body].

The Alter Rebbe reconciles the two statements by explaining that the spiritual impact of S’firas HaYesod reaches extremely high, reaching even the ultimate height. Indeed, the transcendent aspect of Yesod is observable even in mortal man, as our Sages say, “ein kishui ela l’daas” (Yevamos 53b), indicating that the bond and connection of this part of the body to the brain is stronger than all the other organs or limbs of the body. The other parts of the body are unaffected by thoughts of desire – not the hand [for example] nor the foot. From this anatomical fact it is clear that yesod reaches very lofty heights. The same is true with regard to drawing down from above, analogous to the seminal point that is drawn down from the choice substance of the brain and descends lower and lower until “the end part of the body.”

These two points (the ascent and the drawing downward associated with S’firas HaYesod) exist also in the avoda of “tzaddik yesod olam.” To be sure, there are various levels in the avoda of tzaddikim. There are tzaddikim whose d’veikus brings them to a state of consciousness that is totally devoid of material concern, attaining genuine self-sacrifice with every fiber of their being. Then there are tzaddikim who don’t have the same true self-sufficing as the former group, yet they are still much higher in another respect.

Take for example Rabbi Yochanan ben Zakai and Rabbi Chanina ben Dosa, where [the bittul of] Rabbi Chanina ben Dosa is described as like a servant before a king and Rabbi Yochanan ben Zakai like a minister before the king. Although the self-sacrifice of Rabbi Chanina ben Dosa is truer, the source of his soul, which is from Chesed, and his ability to fathom G-dliness is not on par with that of Rabbi Yochanan ben Zakai, whose soul stems from Chochma.

However, when the self-sacrifice of (the tzaddikim at) the level of Chochma is more genuine than the self-sacrifice of (the tzaddikim at) the level of Chesed – then this tzaddik’s greatness is incomparable. The impact the latter has On High is superior in two respects: it reaches a greater spiritual height and draws down more light.

This level is descriptive of Yosef HaTzaddik, “tzaddik yesod olam,” who was superior in both respects. The source of Yosef’s soul is extremely lofty and his self-sacrifice in the world was at the ultimate height. Thus he reached the loftiest of spiritual levels and from there he drew down with additional, brilliant illumination.

In this sense, the seeming redundancy in the verse, “ben poras Yosef, ben poras alei ayin,” alludes to the two approaches to bonding discussed earlier (from above downward and from below up). The meaning of “poras” is related to “pirya u’rivya – producing offspring,” a connection, hiskashrus, from above downward (hamshacha), to sire the offspring of souls and angels. The reason why Yosef is “ben poras,” prolific, is because he is “ben poras alei ayin,” he has a great depth of connecting from below to the greatest heights, which is the meaning of “alei ayin,” greater than the Ayin Rabasi, the large letter Ayin (as the Alter Rebbe explains there at length).

all comes through the tzaddik

Thus, the Mezritcher Maggid teaches in Ohr Torah (siman 95, 97): “Yesod has the power to rise up to the level of Daas and to draw down from there, from the Supernal Mind … Yesod is the power that joins everything, as it is said, ‘For all in the heavens and the earth’ … for it ‘unifies the heavens with the earth’ … all is joined through him, for he is the tzaddik … ‘tzaddik yesod olam.’ And in so doing he brings the Divine influence into the world of Asiya … It only enters the world through a tzaddik in the world of Asiya, etc.”

The latter can be connected with the teaching of the Maggid discussed above (in Section 2), the analogy of a father who focuses and constricts his thinking for the sake of his little child. The analogy teaches that the Tzimtzum [the Creation of the world] is for the sake of the Jewish people, in order for them to be tzaddikim. This concept is connected with “tzaddik yesod olam,” discussed above, for all Supernal beneficence is bestowed through the tzaddik.

With this idea the Rebbe Rayatz concludes his explanation of the third aspect of the Yud, which symbolizes S’firas HaYesod, siyuma d’gufa, d’achid Shmaya v’ar’a, which unites mashpia and mekabel. That is, after bittul has been established on the part of the mekabel (the first quality of the Yud), as well as the bittul on the part of the mashpia (the second quality of the Yud), there is a third quality the Yud possesses. Namely, it unites mashpia and mekabel. That is, all the “letters-osiyos,” all hamshachos from Above, are drawn down and channeled in a manner that is absorbed and contained below in the mekabel.

(To be continued be”H)