January 3, 2019
The Rebbe in #1148, Basi L'Gani, D'var Malchus

Beis Moshiach presents the maamer the Rebbe MHM delivered on Yud Shvat 5719, in accordance with the custom established by the Rebbe to review each year a section of the Rebbe Rayatzs HemshechBasi LGaniof 5710. • This year we focus on the ninth section of the profound and foundational Chassidic discourse. * Sections 6 & 7 of 9

Translated by Boruch Merkur


6. The maamer continues by explaining the significance of the letter Kuf, whose left leg descends below the baseline. The idea of Kuf is expressed in the verse, “G’ar chayas kaneh – “Rebuke the beast of the reeds” (T’hillim 68:31). Here “kaneh” can refer to a rod or pole that extends and is drawn downward, representing the masculine aspect of klipa. The verse refers to “chayas kaneh,” the vitality or stimulant of kaneh. “Chayas kaneh” is the feminine aspect of klipa, Malchus d’klipa, which receives from its masculine counterpart. These unholy forces must be cut off and severed, which is the directive implicit in “G’er chayas kaneh.

In terms of serving G-d, the masculine aspect of klipa is expressed in unvirtuous character traits. Malchus d’klipa, on the other hand, the feminine aspect of klipa, entails being an askufa ha’nidreses, a doormat to be trodden upon, which is unholy kabbalas ol or submissiveness. Klipa must be confronted with the approach of “G’er chayas kaneh,” severing the kaneh of the letter Kuf and crushing “gaon aritzim – the pride of tyrants.”

Severing the extended leg of the letter Kuf [of the word “kaneh”] makes the Kuf into a Hei. Now, left with the letters Hei-Nun-Hei, the word “hinei-behold” is spelled, signifying the holy concept of G-dly revelation. In the Future Era, all aspects of holiness that were formerly present only inwardly will be revealed, visible to the naked eye, as it is said, “And one shall say on that day, ‘hinei Elokeinu zeh (behold, this is our G-d).’”

The revelation of the Future Era is in virtue of the avoda done now. As explained in the previous sections of the maamer and mentioned in the chapter description of this section – this avoda entails transforming darkness into light, and bitterness into sweetness. In this manner, unholiness is transformed and made into goodness and holiness. In particular, the avoda demands that we stay the course in the face of obstacles, concealments, and tribulations. One should not be hindered at all by these challenges; he should summon more strength and power to transform unholy shtus into shtus d’k’dusha.

In the Future Era – as a result of the avoda done now, specifically in the physical dimension – there will be the revelation of “And he shall say on that day, hinei Elokeinu zeh…zeh (behold, this is our G-d…this) – “zeh” is repeated (see Shmos Rabba 23, end), for the aspect of “Ani Havaya lo shanisi – I, G-d, have not changed” (Malachi 3:6) will then be revealed, through the avoda done now specifically in the physical dimension of the world.


7. The latter concept is explained at length by the Rebbe the Tzemach Tzedek on the verse, “Ha’ba’im yashreish Yaakov, yatzitz u’farach Yisroel – Those who came, whom Yaakov caused to take root, Yisroel flourished and blossomed” (Yeshayahu 27:6): Mitzvos are sown like seeds. For physical seeds to sprout forth and blossom, they must be planted in the earth. So too with Mitzvos – they must be planted in physical earth for them to “flourish and blossom,” to result in the revelation of the Future Era, when there will be “hinei Elokeinu zeh.”

Mitzvos are said to be “planted in the earth” in two respects, both with regard to the Mitzvos themselves, which are performed with physical things, as above, and also with regard to the person who serves G-d through doing the Mitzvos. Indeed, Mitzvos were given to people, to souls within bodies – not to souls as they exist above, nor to angels, but specifically to the soul as it exists within the body. Thus, the seed of Mitzvos are planted and they blossom, etc. 

A similar teaching is found in the Tzemach Tzedek’s maamer in discussing  the concept of drawing down the essential Divine attribute of hisnas’us (leadership and authority), which is His very essence and being. Indeed, “there is no king b’lo am (without a nation).” Here “am-nation” alludes to “omemos v’nifradim” (literally “sediment” or the illusion of being separate from G-d). G-d’s essential sovereignty and authority is not manifest by angels, and certainly not by souls as they exist above in a state of bittul (totally absolved of self-identity, being conduits for G-dly expression), as it is written, “Chai Havaya Elokei Yisroel asher amadti l’fanav.” Rather, G-d’s core aspects of sovereignty and authority are manifest through the avoda of souls as they exist below within physical bodies.

The world has two paths, as it is written, “Behold, I have given you a blessing… (and you shall choose life),” yet it is possible to choose the opposite, G-d forbid. This choice is at the level of omemos v’nifradim. Choosing the path of life brings about the revelation of G-d’s essential sovereignty and authority, which transcends all G-dly lights and revelations. This is the level of “Ani Havaya, lo shanisi,” which is constant and true, as it is taught: “‘Behold…this’ – everyone will point with his finger” (see Taanis, end, and the commentary of Rashi there). But in order for this aspect to be tangibly revealed, which will take place in the Future Era, it is achieved now specifically through avoda done in the physical world.

(To be continued, b’ezras Hashem)

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