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 complete maamer.

Translated by Boruch Merkur

THE EPIC ACCOMPLISHMENT OF THE 7th GENERATION

1. “I have come/returned to My garden, My sister, My bride.” In his maamer, my revered father in-law, the Rebbe, explains, based on the Midrash Rabba: “‘To My garden (l’gani)’ – to My bridal chamber (li’g’nuni), to the place where My essence was revealed in the first days of Creation,” for the Ikar Sh’china (the essence of the Divine Presence) was manifest then in the lower realms, in the physical world itself.

At the time of genesis, the world was created in its entirety, complete. But with the sin of the Tree of Knowledge, the Sh’china departed from the earth to the first firmament of the heavens. Subsequent sins caused a further withdrawal of the Sh’china, casting it away from one degree to the next, until it reached the seventh heaven.

Afterwards, righteous people arose, tzaddikim, who drew the Sh’china back towards the world, a process that began with Avrohom, the first of these righteous men. Avrohom drew down G-d’s presence from the seventh firmament to sixth, etc., until the advent of Moshe Rabbeinu, leader of the seventh generation [from Avrohom Avinu], and “all sevenths are beloved.” Moshe Rabbeinu’s monumental accomplishment is that he completed the process of drawing the Ikar Sh’china back down to the psychical plane, bringing it from the first firmament of the heavens to the earth.

Thus, G-d told Moshe, “Make for Me a Mikdash (a Sanctuary) and I shall dwell among them.” The function of the Mikdash, which is synonymous with Mishkan (Eiruvin 2a, end), at the literal level of interpretation, is for G-dliness to be manifest below, in the earthly dimension. Moreover, our Sages learn from this verse that the Mishkan establishes a personal connection to each Jew: “Here it does not say ‘within it’ but ‘within them,’ meaning within each and every Jew.”

Given that the mission of every Jew is to become a personal Sanctuary to G-d, a lesson is encoded in the very construction of the Mishkan as to how that is to be accomplished: The maamer explains why the Mishkan was made of atzei shittim, acacia wood. The word “shittim” here is derived from “hetia – deviation,” as in the verse, “shatu ha’am – the nation went out [of the encampment]” (B’Haalos’cha 11:8). A hetia is a divergence from the straight and middle path. There are two approaches to diverging from the central path: a hetia from the center to a worse path or veering from the center to a better path. A hetia to a worse path is as our Sages say: “A person does not transgress unless a spirit of shtus (folly) enters him.” This shtus refers to a person conducting himself in the world in a manner that reflects imprudence.

The positive flipside to this potential for reckless folly is that it establishes an environment whereby unholy shtus, shtus d’l’umas zeh, can be transformed into shtus d’k’dusha, holiness that transcends reason. Thus, the Mishkan was made of atzei shittim, for the entire point of the service of the Mishkan and Mikdash is to transform the shtus of unholiness into shtus d’k’dusha, which brings about “v’shachanti b’socham” – that the Ikar Sh’china becomes manifest in the lower realms, the physical earth, “‘I have returned to My garden’ – to My bridal chamber.”

Since all terms used in the Torah are precise, reflecting their inner significance, the Rebbe Rayatz explains in the maamer why the planks of the Mishkan, which were made of atzei shittim, acacia wood, were called “krashim.” The word “keresh – plank” is composed of the letters Kuf-Reish-Shin, which rearrange to spell “sheker – falseness/lie” and “kesher – connection/knot.” The association of these three words teaches that the sheker-falseness of the world needs to be transformed and made into karshei ha’Mishkan, the planks of the Sanctuary, and this transformation is achieved through establishing a kesher, connecting all that pertains to the world to the Sh’china, and the Ikar Sh’china, the inner dimension and core of the Ein Sof, baruch Hu.

The maamer elaborates on the significance of the letters Kuf and Reish (of the word “keresh”), which have negative connotations (asvan d’ziyufa; see Zohar I 2b), and how they correspond to their counterparts in the realm of holiness. The negativity of these letters must be transformed into goodness and holiness, as explained earlier in the maamer. (All these topics were discussed at length in the “Basi L’Gani” maamarim from the years 5711 through 5718.)

THE DIFFERENCE BETWEEN KRASHIM AND MITZVOS

2. The maamer explains (in s’if 9) that this is also why the krashim are said to be “standing,” as it is written, “You shall make vertically standing krashim for the Mishkan out of acacia wood (atzei shittim omdim).” “Omdim-standing” alludes to the concept of “amudim-pillars,” each having the same letters, as stated in Meseches Yoma (72a) on the verse, “‘atzei shittim omdim’ – d’omdim hu inyan maamidim (“omdim” refers to structural support).” A pillar joins the floor to the ceiling to become a single structure. Krashim are called “amudim-pillars” just as Mitzvos are called “amudim,” for Mitzvos draw down and join Ohr Ein Sof with the worlds; krashim join Ohr Ein Sof with the worlds.

In Igeres HaKodesh, the Alter Rebbe explains the notion that Mitzvos are amudim-pillars: It says in the mystical text Pardes (8:3) that the prayer of Nechunia ben HaKana was at the level of Kesser, Supernal Will, shining with 620 pillars of light (the numerical equivalent of “kesser”). Just as the pillars of a towering mansion stand upon the earth and their capitals join to the ceiling, so do Mitzvos stand at great heights, the Supernal Will, and drawn down G-dliness to the earth, for Mitzvos invest themselves within the physicality of world. Even Mitzvos that are not invested within physicality [such as the Mitzvos to love G-d and to fear Him] are commanded to human beings in the physical world, a person who possesses free choice to incline his heart towards good or the opposite, G-d forbid.

The precise terminology used in the maamer indicates that in this respect there is a difference between krashim and Mitzvos, for krashim only resemble Mitzvos. Mitzvos are literally amudim-pillars, but krashim merely resemble them. Therefore, the Rebbe says that Mitzvos draw down and join Ohr Ein Sof with the worlds, whereas regarding krashim he does not say that they “draw down” but only that they “join” Ohr Ein Sof with the worlds, as do Mitzvos.

There is also a distinction made in Tanya between the analogy (mashal) of amudim to its nimshal, Mitzvos. Amudim stand on the earth and their capitals join to the ceiling, but in the nimshal it is apparent that Mitzvos stand in lofty heights and draw down from there G-dliness to the earth. Simply speaking, the difference between the mashal and the nimshal indicates that the origin of amudim is where they stand on the floor or earth, and that allows them to reach the ceiling, whereas Mitzvos “stand” above. Thus it is said, “…asher kidshanu b’Mitzvosav – …Who has sanctified us with His Mitzvos” – with Mitzvos from above, and from there they draw down G-dliness to the world below.

The latter corresponds to the well-known principle (Pardes shaar 23) that there is a difference between an earthly edifice or foundation and its Heavenly counterpart. The foundation of a building is in the earth, below the actual structure, whereas the foundation or yesod On High is above the “structure” that emerges from it. Therefore amudim stand upon the earth, a position illustrating their strength, as in the phrase “nitzav melech” (Melachim I 22:48; see Ohr HaTorah Nitzavim 1201 ff.). In the physical world, strength and foundation is established on the earth and the structure is built upon it. Mitzvos, on the other hand, stand at the greatest heights, for regarding Heavenly reality, foundations and strength are established above.

THE ILLUSION OF INDEPENDENCE

3. But this difference itself requires further explanation: Why are earthly foundations different than their spiritual counterparts?

The answer emerges from the analysis of the concept of yesh ha’nivra, the created being. A created being perceives its existence as independent, having no preceding cause, G-d forbid. The reason for this illusion is because the source of the creation of yesh ha’nivra is Atzmus, G-d’s core and essence. As explained in Igeres HaKodesh (siman 20; 130a, end, ff.), only Atzmus has the power to create ex nihilo, from absolute nothingness [giving the yesh ha’nivra the impression that it too has no preceding cause]. Atzmus’ existence is independent and inherent to Its being; It has no preceding cause, G-d forbid.

In the Future Era, when the true and inner dimension of everything will be revealed, the real source of yesh ha’nivra will be revealed within it, and that is the yesh ha’amiti, the true existence [namely, G-d], which has no cause.

The latter sheds light on the principle “niutz t’chilasan b’sofan – their beginning is wedged in their end” (Seifer Yetzira 1:7): Specifically in “their end” is wedged the “beginning-ha’t’chila,” a term for “origin” that transcends the concept of “head-rosh.” This lofty origin, Atzmus, is present specifically in the end, in the yesh ha’gashmi, the lowest of all dimensions of reality. The lowest realm is the dwelling place for G-d’s core and essence, which will be revealed in the Future Era. The truth is that even now [before the true and complete Redemption] Atzmus resides in the lowest realm [albeit imperceptibly].

Thus, in the physical realm, yesh d’Asiya, the foundation is specifically below the rest of the structure, and upon this earthly foundation the Supernal worlds are built, whereas this arrangement is reversed in the Heavenly realms. Tanya explains that G-d’s ultimate, inner intent is not the Supernal worlds. The spiritual realms constitute a mere ray of Divinity, and their whole purpose is to accommodate the manifestation of the Divine inner will specifically in the physical world. But the greater the light and radiance, the more exalted and brilliant is its source. Thus, On High, the amudim-pillars stand at the greatest heights, for their foundation and strength is above, and from there, G-dly energy is drawn down.

THREE ANALOGIES FOR GREATNESS

4. Further explanation is required as to why the yesh ha’amiti is present specifically in the yesh ha’nivra, not in spirituality. For at first glance it would seem to have been necessary for the yesh ha’amiti to reside in spirituality, in the spiritual dimension of any given thing or experience. Indeed, for this reason the Heavenly realms are called “Supernal,” for they reflect a lofty level of spirituality.

The explanation is found in the teachings of the Mitteler Rebbe, nishmaso Eden, who provides three analogies to illustrate the concept of “The higher something is the lower it descends, invests itself within, and is revealed in the lower dimensions.” The first mashal is of a powerful, brilliant light, the light of a torch that shines to great distances. For light to reach distant places, a powerful torch is needed. Thus, specifically at a distance, the power of a torch compared to a lesser flame is apparent; distance brings out the powerful and lofty source of the light. However, the light that reaches the great distance is much dimmer than near its source. Even a candle lit there shines brighter than the torchlight that reaches that distance. Nevertheless, it is specifically distance that demonstrates the power of the light.

The second mashal is of a bucket filled with water. The bucket is filled to the rim and excess water overflows. Although the water that spills out is superfluous and small in quantity compared to the water in the bucket, the overflow indicates the fullness of the bucket. The same applies to wisdom: It is specifically in novlos chochma – wisdom expressed in lower dimensions, such as the mundane talk of sages – that the depth of a sage’s wisdom is apparent.

And the third mashal is the drawing down of a physical seminal drop in conception, leading to the birth of a child, a process that [although it begins at the level of thought] gives rise to a new, different mehus [a physical child with the potential to develop its own consciousness]. In contrast, the transference of ideas, a spiritual hashpaa, cannot conceive new offspring. The limitation of communicating ideas to another is that it is dependent upon the listener to possess intelligence in his own right. Only then will the ideas articulated by the speaker be understood. Thus, physical reproduction has an obvious advantage over the communication of ideas, in the sense that it conceives a new mehus [offspring, a child], a mehus that is different from the original mehus [the thought of the father].

HOW LOW CAN ATZMUS GO?

To explain these three analogies: The concept of “The higher something is, the lower it descends” entails drawing down from Atzmus to the lower worlds, Bria-Yetzira-Asiya. In the highest of the four worlds, Atzilus, “He and His energy are one; He and His vessels are one.” Indeed, Atzilus is called “Olam HaElokus – the World of G-dliness.” “The lower it descends” clearly does not refer then to Atzilus. “Low” refers, rather, to the Created realm, the worlds Bria-Yetzira-Asiya.

As explained at length in the maamarim of Chodesh Tishrei, the process of hamshacha that takes place within the worlds Bria-Yetzira-Asiya is in the order of light, water, sky. Light-water-sky corresponds to the three analogies respectively: The analogy of the torch corresponds to light; bucket to water; and the seminal drop corresponds to sky, for the firmament congealed [into physical space], taking on a new mehus [as the birth of a child is a new mehus]. Thus, water that has frozen loses the status of being “drawn water,” to the extent that according to some opinions it does not disqualify a body of water to be used for a mikva. Rather, it contributes to the amount of water required, and from the outset it can be used for a mikva. (Mikvaos 6:1; Tur Shulchan Aruch Yoreh Deia 201:31.)

Now, it is explained in drushei Chodesh Tishrei that the process of light-water-sky is not only applicable to Bria-Yetzira-Asiya, but also to Atzilus, as well as Kesser, and higher still, including the light that precedes the Tzimtzum. Thus, the veracity of all three analogies – torch-bucket-drop – is maintained even at these primordial heights, and in each place and level the greatest height is revealed specifically in its lowest aspect. (That is, the greatest height of any given world is revealed specifically in the lowest aspect of that world.)

Now, in the general Seider HaHishtalshlus, “the lower it descends” refers to the revelation of Atzmus within the created worlds, reaching Olam HaAsiya. There in the lowest world, the greatest height of Divinity – Atzmus Itself – is revealed, G-d’s essence, which is higher than even the greatest height relative to Atzilus, beyond Atzilus, and prior to the Tzimtzum. Atzmus is revealed specifically in the very lowest of all. This descent is described as “tachton tachton,” a repetitive expression, indicating the lowest possible dimension: Olam HaAsiya – there is nothing below it.

Thus, the amudim, the pillars of a great mansion – representing G-d’s grandeur – are said to be standing specifically on the earth, for “in the place of G-d’s greatness, there you find His humility.” Throughout the entire Seider Hishtalshlus there is the light-water-sky process at all levels [whereby, as above, the highest aspect of any given world or dimension is revealed in its lowest aspect]. But the revelation of the very highest of all, Atzmus, occurs specifically in the very lowest, the world of Asiya, and within Asiya itself, not the spiritual dimension of Asiya but the physicality of Asiya.

From this it is understood that also within the physical Asiya itself, the greatest height can only be revealed at its lowest level. That is, the revelation of Atzmus is not in the spiritual avoda performed within Asiya, but in its physicality. Also, for this reason, Likkutei Torah is precise in saying (in drushei Tzitzis) regarding the analogy of pillars standing upon the ground, that in order for the pillars to firmly support the structure and the roof upon it, there must be a foundation of hard earth, not loose soil. The same applies to Mitzvos: they need to be on “hard ground,” which are Mitzvos invested within physicality, as it concludes in Likkutei Torah: “asiya l’eila.”

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, solid ground.

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 the 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.

G-d 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: G-d 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 a single mass – that in the yesh ha’nivra, the created world, will be revealed the yesh ha’amiti, G-d Himself, the true existence.

CUTTING OFF THE KLIPA

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 L-rd).’”

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 L-rd…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.

WHERE G-D’S CORE IS REVEALED

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 seeds 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  (exaltedness, 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 hisnas’us 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 exaltedness 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 exaltedness 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.

An everlasting love

The significance of serving G-d through avoda in physical bodies is further brought to light in the teaching of the Rebbe Maharash, nishmaso Eden, on the verse, “Ahavas olam ahavtich, al ken mesachtich chased – I have loved you with everlasting love, therefore I have drawn you to Me with lovingkindness” (Yermiyahu 31:2). It says in Tikkunei D’Vei Eliyahu on this verse: “G-d’s love for the Jewish people [is not fleeting, transient; it] is not the love of three years, ten years, a hundred years. Rather, ‘I have loved you with everlasting love.’” In the Hemshech Mayim Rabbim, the Rebbe Maharash explains that “olam” – in the expression “ahavas olam” – means “eternal.” “Ahavas olam” means eternal, everlasting love.

This interpretation, however, does not contradict what it says in several places – that ahavas olam is lower than ahava rabba (great love), for there are two levels of ahavas olam, corresponding to two meanings of the word “olam”: “Olam” can mean “eternal” or it can mean “world.” “Ahavas olam – eternal love” is the greatest love of all, whereas a love that derives from G-dliness that shines within the worlds is a lower, finite expression of love.

There is a countless multitude of worlds, as it is written, “v’alamos ein mispar – maidens without number” – Don’t read ‘alamos-maidens’ but ‘olamos-worlds (without number).’” But the worlds are conceived as dividing into two general categories – the revealed world and the concealed world – alluded to in the verse in T’hillim (106:48), “Blessed is G-d, L-rd of Yisroel, min ha’olam v’ad ha’olam” (“forever and ever,” but literally meaning, “from the world, until the world”).

The revealed world is measured and confined, subject to a great tzimtzum, a great contraction or concealment of G-dly light. Contemplating G-d’s light as it exists at the level of the revealed world, of Memalei Kol Almin, which is measured and limited, contracted within the universe, gives rise to a love of G-d that is likewise measured, limited, and constrained. This is the ahavas olam that is lower than ahava rabba.

The concealed world on the other hand, is beyond measure and limit. This boundless world has the advantage of something that is hidden, as stated in Gemara Taanis (8b) regarding how blessings reside upon “davar ha’samui min ha’ayin – something that is hidden from the eye” [not something that is visible to all; public miracles, for example, which are exceedingly rare]. The lofty, concealed world corresponds to the concept of ahavas olam meaning “eternal love,” transcending not only the limited aspect of ahavas olam, at the level of Memalei Kol Almin, but also the boundless level of Divinity known as Sovev Kol Almin.

This background provides the basis for understanding “the love of three years, ten years, a hundred years.” “Three years” refers to G-dly vitality as it is constrained within the three worlds Bria-Yetzira-Asiya. Since the dimensions of olam-shana-nefesh (space-time-soul) exist in every world, the three worlds are referred to as “three years.”

The love of “ten years” is at the level of Atzilus, for Atzilus is identified with the ten S’firos, “ten years.” Atzilus is distinguished and higher than Bria-Yetzira-Asiya insofar as its ten S’firos are described as being “eser S’firos bli ma” (see Seifer Yetzira 1:4) [a completely transparent world where the S’firos do not conceal G-dliness]. In contrast to the direct revelation of G-dliness in the world of Atzilus, the hamshacha from Atzilus to Bria-Yetzira-Asiya happens by means of the Parsa, a Divine curtain that conceals G-dly light. Atzilus, on the other hand, means “etzlo v’samoch – with Him and close,” and it is called the world of unity [where the reality of the oneness of G-d is perceived]. But even Atzilus is limited and is not the ultimate expression of love.

The love of “a hundred years” is G-dly light at the level of Kesser, which transcends even Atzilus. Kesser includes the general worlds of Ein Sof, which are higher than Atzilus. The Zohar (Zohar I 123a) sheds light on the concept of “a hundred years,” interpreting the verse, “And the life of Sara was a hundred years, etc.”: “A hundred years” alludes to Kesser, a realm that includes everything. In Kesser, each of the ten S’firos include all ten, which is the concept of “a hundred years.”

Notwithstanding all these G-dly distinctions, even Kesser pertains to “worlds.” Although relative to the [other] worlds, Kesser is Sovev, transcendent, this transcendence itself is a kind of connection to the worlds. Thus, it is called Sovev L’Almin, transcending the worlds.

The higher level of ahavas olam, which means “eternal love,” stems from Atzmus, which is truly boundless. Eternal love transcends even the love of “a hundred years.” In general, it is the concept of the ten S’firos Sh’B’Maatzil, Eser S’firos HaG’nuzos. This essential G-dly height is the source of eternal love.

[However, G-d does not suffice, as it were, with His eternal love to remain utterly transcendent. His will is to reveal it in the lower worlds, as we see from the concept of] “Blessed is G-d the L-rd of Yisroel, min ha’olam ad ha’olam,” which means that one must draw down from the highest world until the lowest world. It must be perceived in the finite world itself that all is one, as the maamer says: the ceiling and the floor are literally one.

Despite the divergent interpretations of “ahavas olam,” “the text does not depart from its literal meaning.” [Rather, both interpretations of “olam” are linked, as follows.] The aspect of “olam” meaning “eternal” draws down into “olam” in the literal sense, into the physical world.

As explained above, Atzmus is the essence of G-d that defies all change or sense of impermanence – “I, G-d, have not changed.” Atzmus transcends all G-dly emanations, for all aspects of light are subject to change. But in the Future Era, the Divine core – “I, G-d, have not changed” – will be manifest in the physical world.

A CHANGE IN G-DLINESS?

8. The Rebbe (Rashab), nishmaso Eden, addresses difficulties in understanding the concept of G-d’s immutable, unchanging essence  – “I, G-d, have not changed.”

In Seider Hishtalshlus, G-d’s light differs from one world to the next; it is limited and contained in a way that is appropriate and relative to each world [in order to accommodate their particular limitations]. In this process, G-d’s light is progressively diminished until it reaches the physical world, where the Divine light is constricted to the extreme. The physical world is subject to the ultimate concealment. It is therefore called “tachton – the lowest world,” for there is no dimension beneath it. The process of obscuring G-d’s light constitutes an apparent change in it.

But the Rebbe Rashab explains that these changes do not affect the light itself. It is, rather, the perception of G-d’s light in each dimension that varies. Through the process of tzimtzum, G-dly light appears to be different at different levels. In this sense, the Divine light in the world of Asiya cannot be compared to the light of Yetzira, nor can the light of Yetzira be compared to that of Bria, nor Bria to Atzilus, and so on regarding the higher realms. These differences are from the perspective of the worlds. Lower worlds simply lack the capacity to assimilate lofty emanations, but the light itself is present in its whole and complete state below as it is above.

It would seem though that the worlds’ inability to receive G-d’s full radiance constitutes a change [i.e., the worlds themselves are different and represent a change in G-dliness].

The Rebbe Rashab answers by explaining how the differences of the worlds and the various recipients of light also do not constitute a change in G-dliness. It is G-d’s name Elokim that serves to conceal His light, inhibiting the recipients to receive its full radiance. Elokim serves as a magen, a shield or sheath, that affects the revelation of G-d’s name Havaya. Elokim of course is a holy name, one of the seven Divine names that may not be erased. Thus, with respect to the G-dly light itself, it is not a concealment at all, for the rule is that ein etzem mastir al etzem, covering oneself with one’s own body does not constitute a concealment [i.e., G-d’s concealment through the name Elokim is not a true concealment of Himself, of His presence as it is expressed through the Divine name Havaya]. Thus, even with respect to the worlds and the various concealments they embody, there is absolutely no change in the G-dly light.

But at first glance there is still a change in the Divine light in terms of the unique origin of each of G-d’s creations. All G-d’s creations originate from light, the word of G-d. And each creation is distinct in virtue of the unique Divine utterance that brings it into being. Certainly then there is a change in the G-dly light from one creation to the next.

To resolve this question, the Rebbe explains that in truth this too is not a change. He illustrates with the analogy of sunlight, which is discussed in Tanya (Shaar HaYichud V’HaEmuna, Ch. 3 (88a ff.), and see Tanya, Ch. 33 (42a)). Light is only identifiable when it emerges from its source. Within the source of light though, light does not exist at all; it is utterly nullified there.

This analogy illustrates how Creation is an ongoing event. G-d’s utterances constantly create, and it is this Divine energy that is the primary existence of the creations. In contrast, although a vessel or artifact exists independently of the craftsman who made it – the craft is merely something made from something [for the substance or material already existed and the craftsman merely fashions its form]. The craftsman did not bring about the item’s independent existence. In creation ex nihilo, on the other hand, when something comes into being from absolute nothingness, the creation needs to be constantly created and sustained, and the Creator is recognized as its primary existence.

The light is constantly present within its source. The concepts of tzimtzum and siluk (ascension, departure, absence), G-d forbid, simply do not apply to the Divine Source. The Source is omnipresent, present wherever the creation exists, and the Divine utterance constantly creates, sustains, and gives life to each creation. Since the creations and the creative Divine light are constantly present in the Source, they are totally nullified to it, like the nullification of the ray of sunlight in the sun itself. It is therefore understood that notwithstanding the creations’ sense of independent existence, there is no change at all.

DEVOTION TO AND DEPENDENCY ON G-d

Contemplating how “I, G-d, have not changed” generates in the person a yearning for two outcomes, manifest in both the spiritual and physical realms:

(1) When one contemplates how the entire Seider HaHishtalshlus does not affect the unchanging reality of G-d at all, he will desire that all his energy and concern will be devoted strictly to G-d.

The second result of meditating on how “I, G-d, have not changed” and how everything exists within Atzmus is: (2) to depend on G-d alone for sustenance; not depending on anything that does not transparently reflect G-d. In this mindset one desires to be provided for by Atzmus directly, his needs provided solely by the radiance of the Sh’china.

The difference between these two results pertains to how attainable they are. The first goal, whereby one devotes all his spiritual faculties to G-d, refers in general to the inner soul-powers, that his will and pleasure should be focused on G-dliness alone. This kind of dedication is achievable and is thus demanded of each person.

The latter outcome is embodied in the avoda of korbanos, to offer blood and fat to G-d. Indeed, “blood is the soul,” meaning one’s vitality [using all one’s energy to serve G-d], and fat is pleasure, one’s excitement and enjoyment [directed strictly to G-dly endeavors]. These core energies must be offered upon the Alter, directed only towards the service of G-d. Not only when the Beis HaMikdash stood [when sacrifices were offered on the Alter there] could this goal be accomplished, but also in present times. In fact, “migo akta – resulting from the pain” (see Zohar II 201b), striving to transform the pitch-black darkness [of exile] is a much greater spiritual accomplishment, for it engages the power of self-sacrifice, which is more prominent now than in the times of the Holy Temple.

The second goal – refraining from being sustained from sources whose outward appearance is not G-dliness, and sufficing only with being provided for by the Sh’china – is only attained with the revelation of the Future Era, when “the spirit of defilement will be vanquished from the earth,” when “one shall say on that day, ‘hinei Elokeinu zeh (behold, this is our L-rd).’”

In the Future Era, G-dliness will be overtly and tangibly perceived, for then there will be the revelation of “the power of the cause within the effect,” and the reality of “ein od milvado – there is nothing other than G-d” will be experienced, the concept of “I, G-d, have not changed.”

Although this truth is constantly expressed in all times and places, only in the Future Era will it be tangibly revealed in all aspects of one’s experience. The effort required to bring about this incredible revelation is accomplished through the avoda done now in our spiritual avoda, which is the avoda of the krashim and the fulfillment of Mitzvos in the physical plane. Through this avoda, the falseness of the world is transformed and connected to His being and essence – the roof and the floor are literally one.

beneath ten handbreadths

9. This then is the meaning of “I have come/returned to My garden, My sister, My bride.” The Ikar Sh’china originally resided in the physical realm, and the avoda to “Make for Me a Mikdash and I shall dwell among them” is accomplished through “vertically standing krashim of acacia wood (atzei shittim omdim)” – alluding to “amudim-pillars” standing upon the firm foundation of solid earth. The krashim stand upon this foundation, but they rise upward until their capitals reach great heights to join with the ceiling.

It goes on to explain in Igeres HaKodesh that the pillars stand at the heights of the world, “nitzav melech,” referring to the essential Divine attribute of hisnas’us (exaltedness, authority) brought about by the aspect of “am-nation,” meaning “omemos,” the illusion of being separate from G-d. The nation draws from the essential hisnas’us of G-d, reaching even Atzmus Ein Sof.

This human avoda results in Basi l’gani – I have come/returned to My garden (l’gani) – to My bridal chamber (li’g’nuni), to the place where My essence was revealed in the first days of Creation, for the Ikar Sh’china was manifest then in the lower realms, in the physical world itself. Just as in the beginning of Creation it is written, “Eileh toldos” with vowels [two Vavs, alluding to G-dly revelation], so in the imminent redemption it is written, “Eileh toldos Peretz” – where “toldos” is again written with vowels. May this revelation be experienced beneath ten handbreadths, speedily mamash, by Moshiach Tzidkeinu.