BASI L’GANI 5719

Beis Moshiach presents the maamer the Rebbe MH”M delivered on Yud Shvat 5719, in accordance with the custom established by the rebbe to review each year a section of the Rebbe Rayatz’s Hemshech “Basi L’Gani” of 5710. • This year we focus on the ninth section of the profound and foundational Chassidic discourse. * The conclusion of Section 5 of 9

Translated by Boruch Merkur

SPIRITUAL AVODA IS A PRELUDE

5. The above sheds light on the maamer’s distinction between krashim and Mitzvos, which intimates that krashim (merely) resemble Mitzvos, and although regarding krashim it says “mechabrim,” they “join” G-dliness with the worlds, it does not say “mamshichim,” that they “draw down.”

Now, in the previous sections of the maamer we learn that avodas ha’krashim is a spiritual service of G-d. As explained regarding avodas ha’karbanos, a person must serve G-d with both the fire of his G-dly Soul, which is fire from above [represented on the Alter in the form of a fiery lion consuming the sacrifices], as well as with the fire of his Animal Soul, the mortal fire of the person [eish shel hedyot, which the Kohanim are commanded to kindle and keep alit upon the Alter]. Also, a person must refine his Animal Soul in its particular identities, as the maamer discusses regarding oxen, sheep, and goats. Although this spiritual service takes place in the physical world, in comparison to the world itself, it is spiritual not physical. It is therefore not truly representative of Asiya (for which reason we cannot say of it, “asiya l’eila” [that it conveys the full significance of the physical realm as a dwelling place for Atzmus]), and it is not analogous to a foundation of firm, stable earth.

The latter point is expressed in a teaching of the Baal Shem Tov, nishmaso Eden: Keresh is man, whose purpose is to bind and join worlds with G-dliness, as stated in Tikkunei Zohar on the verse, “the length of the keresh is ten cubits”: “This is the measure of the body of man.” A person is comprised of ten faculties – seven emotional attributes and three mental faculties. The avoda of krashim – an avoda that involves both the G-dly Soul and the Animal Soul – is to engage with physical things and the shtus d’l’umas zeh they compel, and transform them into shtus d’k’dusha.

Since avodas ha’krashim is a spiritual avoda, it cannot draw down Ohr Ein Sof; the G-dly light of Atzmus and the hamshacha from Atzmus are only accessible through avoda at the very lowest level, through the performance of physical Mitzvos. Thus, specifically regarding Mitzvos it says “mamshichim,” for Mitzvos are done on the physical plane.

My revered father in-law, the Rebbe, baal ha’hilula, explains in several maamarim that even Mitzvos that are “incumbent upon the heart” must be felt in the physical flesh, in the organs of the brain and the heart. For example, the Mitzva to fear G-d must result in physical trepidation in the brain and heart. So too regarding intellectual comprehension – contemplating and delving into Torah must result in the augmentation of the shape and structure of the physical brain. The same is true of avoda in general – one must derive pleasure in serving his Creator to the extent that it results in the expansion of one’s flesh, as it is written, “Good tidings enlarge bone” (Mishlei 15:30; see Gittin 56b), the physical fattening of the body.

Thus it says in the maamer that krashim “resemble” Mitzvos, for krashim draw down lofty heights of G-dliness, but not the ultimate height. It is specifically Mitzvos that draw down the loftiest height of Divinity, which is Atzmus.

A DIVINE NOD OF THE HEAD

Mitzvos are drawn down from Atzmus and they join Ohr Ein Sof with the worlds. Initially, through spiritual avoda, avodas ha’krashim, a man connects Mitzvos with the worlds. Then – by performing the Mitzvos physically – he connects them with Atzmus.

In Seifer HaBahir it states that Dovid HaMelech united the Torah above with the Alm-ghty. Similarly with Mitzvos: Prior to doing a Mitzva, the blessing is said, “Asher kidshanu b’Mitzvosav – Who sanctifies us with His Mitzvos.” We say “His Mitzvos,” for they have already been drawn down by means of Chesed Elyon, Supernal Benevolence. Mitzvos are manifest upon the person and he joins them with the worlds.

The Alm-ghty responds to the performance of Mitzvos, as it were, by nodding His head (see Likkutei Torah Shlach 48a, end ff.), alluding to drawing down Atzmus. Also, regarding Torah study, the Alm-ghty reads and learns along with the Jew. In fact, the same principle applies to all matters: the Alm-ghty reciprocates “midda k’neged midda – measure for measure” (Sanhedrin 90a). G-d commands the Jewish people to do the Mitzvos that He Himself does. That is, the Jew’s action of performing a Mitzva draws them down anew – and with additional power – from Atzmus.

Thus, the Mezritcher Maggid writes on the verse, “And you shall guard My decrees and My statutes, which a man shall do and live with them”: “My decrees – chukosai” refers to thought, which is “levush ha’meyuchad,” the soul’s “custom-tailored garment,” which is so unified with the soul that it is analogous to how engraved letters are one with the material they are engraved upon; “My statutes – mishpatai” is speech, as it is written, “A king establishes the country with mishpat-justice” (Mishlei 29:4); “which a man shall do and live with them” – this is the concept of asiya-action, the ultimate Divine intent. By means of the avoda in thought, and through speech drawing down from thought to the level of action – by doing so the person shall “live with them,” meaning he draws G-dly vitality into the Mitzvos.

Man’s spiritual avoda, avodas ha’krashim, brings him to fulfill Mitzvos in the realm of action, in the physicality of the world. By doing so he draws down Atzmus and joins it with the worlds. As in the analogy, a roof joins with the floor to become literally as one – that in the yesh ha’nivra, the created world, will be revealed the yesh ha’amiti, G-d Himself, the true existence.

(To be continued, b’ezras Hashem)