Maamar titled "Bosi LeGani" 5724 - Summary in Yiddish

00:00 Speaker 1 We are in the period of Yud Shvat. This year we are studying section 14; that is the section for this year. With the Rebbe’s help—and surely [unclear]—we will study the Rebbe’s explanation of section 14. In the meantime, we need to prepare. So we are studying the maamarim the Rebbe delivered at this time of year, in those years, on this chapter. We’ll discuss the maamar of Yud Shvat 5724. There the Rebbe explains section 14 for the first time. The maamar Basi Legani 5724 is a wonderful maamar—very extensive, and very good. And I have to say, in the plainest terms, from the [unclear], that it is one of the most powerful maamarim in the way it presents things so clearly and compellingly. The Rebbe goes through every detail of the section and discusses each one: the order of hishtalshelus, various matters of avodah and Chassidus—some of the most enjoyable, expansive, and detailed subjects in Chassidus. And the way the Rebbe presents these ideas, brings them down to us, and shows them to us is truly extraordinary. It is worth studying the maamar; it is very good. I know it is a little long. Sometimes, when people hear that a maamar is long, they draw back: it’s too long. But let’s set aside our fear of the maamar’s length and get into its content. It is an enjoyable, well-organized maamar that deals with topics

01:53 Speaker 1 in Chassidus—yes, with one of the most enjoyable topics in Chassidus—and explores the questions and explanations at great length. What is the topic? It is the revelation of Or Ein Sof, the subject of Or Ein Sof extending upward without end and downward without limit. That is what the maamar deals with. And the Rebbe mainly explains the aspect of Or Ein Sof extending downward without limit. Before I get into the content of the maamar, a brief introduction. And remember, this is only a class on the maamar. We need to keep in mind that the whole purpose of today’s class is to take the maamar’s main points, get into its content and the order of its ideas, and understand how the discussion develops. We won’t be able to dwell on every detail that calls for lengthy treatment, but at least we can come away with a clear picture—that is the goal of studying the maamar. In the overall picture, the Rebbe focuses on the matter of the treasure. In Basi Legani, beginning with chapter 11, it says that when the king seeks victory in war, he spends all his treasures. After all, in war, [unclear], people fight to conquer countries and lands, [unclear], for spoils—all those reasons. But here we are speaking of a time when the aim is to win the war. When the aim is victory

03:33 Speaker 1 in war, the quality of netzach—determination to prevail—awakens the essence of the soul, particularly in a king, whose soul’s essence is openly expressed. It awakens the essence of the king’s soul, his essential exaltedness, before which all calculations, measures, and limits fall away. And so the king, in the words of the maamar, “puts his life on the line” and spends all his treasures, even the most concealed and hidden ones—things not at all meant to be revealed. By the way, people raised a question: Why do we speak here about spending the treasures rather than “putting his life on the line,” which would seem far more extreme? Yes, that was asked here; that was their question. But actually, if you look at the maamar, it emerges that here, at least in this maamar, the Rebbe connects the two. The wording of the maamar suggests that they are one and the same. “Putting his life on the line,” or the king’s placing himself in danger, is part of spending the treasures. In other words, spending the treasures itself entails a certain degree of danger. As the Rebbe discusses here on the basis of [unclear], the very fact that he spends what is his own [unclear] is itself a kind of danger. And that is precisely the point: the king disregards all the dangers and spends the treasures. In any case, as for the subject itself—I’m just noting this

05:03 Speaker 1 in the maamar mentioned above. In practice, what is the point? The point is that the treasures are spent: all these things are given from Above so that the war can be won. There is the treasure within the soul—the treasure of fear of Heaven that the Rebbe explains in the maamar—and it is the power of mesirus nefesh, self-sacrifice. This is “with all your might,” the dimension of the soul that is entirely beyond all its revealed powers, beyond “with all your heart” and beyond “with all your soul.” The essence of the soul, mesirus nefesh—this is the [unclear], the treasure of fear of Heaven found in every Jew. And this must be brought into the open, because victory in the war requires mesirus nefesh. That is within the soul. And Above, there is the supernal treasure: aspects of G-dliness that are entirely beyond the realm of revelation. The Rebbe explains in the maamar: What does it mean that they are beyond the realm of revelation? Revelation is infinite. Revelation at its fullest, the highest level of revelation, is the concept of Ein Sof. This is what the Tikkunei Zohar says: Ein Sof extends upward without end and downward without limit. These words of the Zohar express Hashem’s revelations in their loftiest, deepest, broadest, and fullest form.

06:32 Speaker 1 All of this belongs to the realm of revelation. But there is also the essence, that which is beyond the realm of revelation, because it is hidden—the true meaning of hiddenness. And it is from this dimension that the treasures are spent when victory in the war is needed. To understand the supernal treasure that is given for victory in the war, the maamar first explains what the fullness of revelation is. From there, we can understand the nature of the supernal treasure. That is what the Rebbe turns to here in the maamar. This is the Zohar’s statement: “Ein Sof extends upward without end and downward without limit.” In the opening chapters—sections 12, 13, and 14—the Frierdiker Rebbe explains “Ein Sof extends downward without limit.” What is so remarkable about that? In other words, when the Zohar says that Ein Sof extends “downward without limit,” it is praising Hashem. What is the praise, what is so remarkable and great about it? The intent is to express something of Hashem’s greatness. And to express His greatness, we say that the light—the revelation, the manifestation of G-dliness—is infinite. Hashem’s revelation is infinite.

07:51 Speaker 1 As explained in the previous maamar, the novel point is that the light itself is infinite. Some of the great Kabbalists, including the author of Pardes, the Ramak, one of the early Kabbalists, held that “Ein Sof” refers to the Essence. The light is only a radiance from Ein Sof, but the light itself is not infinite. Chassidus, however, rules—as Kabbalah also says—that “Or Ein Sof” means that the light itself is infinite. That is the novel point: because the light reflects its source and reveals it, the light itself possesses the completeness of being infinite—utter boundlessness, unbounded extension, with no limitations whatsoever. It is infinite in the fullest sense. This point is not explained at length in this maamar—it was discussed in the maamar of 5712—and we will not deal now with [unclear] that point. Here we move on to the next [unclear]. When we say “Or Ein Sof,” it follows that it extends downward without limit, that Ein Sof extends downward without limit. And here the question arises: What is so remarkable about that? Seemingly, once you have said “Ein Sof,” you have already said it all. Ein Sof means that it is infinite. Ein Sof means [unclear]. Infinite, with no limitations whatsoever. When you say it has no

09:18 Speaker 1 limitations—what is there to resolve? It extends lower and lower without limit. What needs to be resolved here? What is the question in the first place? Not only is there nothing to resolve, but there is even an argument from the lesser to the greater. After all, when you say that Or Ein Sof has no limitations, that it has no defined form, then the concepts of “above” and “below” do not apply to Ein Sof. The whole notion of above and below belongs to something limited. With something limited, one can speak of above and below; with something infinite, without bounds, the whole notion of above and below does not apply at all. And yet, after saying that the light itself is infinite, you go on to say that it extends downward without limit. So what is the question? The Rebbe explains several points about this. There are three stages in this maamar. Let me sum it up: the maamar has three stages in explaining the question about “Or Ein Sof extending lower and lower without limit.” What are the three stages? The first is what I told you about in chapter 13. In this maamar, in section one—already at the end of the first section—the Rebbe summarizes section 13, which we studied last year, where it explains: What does “lower and lower

10:44 Speaker 1 “Without end”? It descends through the order of hishtalshelus to the very lowest levels. When we say “below,” we mean, as explained in detail, bringing “below” to the lowest possible level of “below.” On the face of it, these are things utterly incomparable to light. After all, light is revelation. Revelation means that when you look at what is revealed, you see the luminary. Revelation means that you see Hakadosh Boruch Hu. When you say “the infinite light,” the meaning—even if we do not understand exactly what it means—is that Hakadosh Boruch Hu is openly present. G-dliness is revealed; it is revealed that there is nothing besides Him, that “there is nothing else besides Him.” That is what “the infinite light” means. But when you say “below,” its very meaning is that there are things utterly incomparable to it. Such things emerge from the infinite light; the infinite descends to places utterly unlike it. What are these places? Throughout the order of hishtalshelus, as the Rebbe cites, the levels of Beriah, Yetzirah, and Asiyah are incomparable to the infinite light. As we discussed in last year’s maamar, Atzilus is not surprising. It is not surprising that the infinite light descends into Atzilus, because Atzilus is G-dliness,

12:07 Speaker 1 and even the keilim of Atzilus are united with it. But in Beriah, Yetzirah, and Asiyah there is a separate existence, so it is remarkable that the infinite light descends there. That is true of those worlds in general; more specifically, it descends still lower: within those worlds themselves, physical Asiyah is lower still; the existence of the kelipos and sitra achra is lower still; a person who commits a transgression is worse even than the kelipos and sitra achra; and finally, there is a person who takes the Torah and uses it to go against the Torah. That is the lowest level, even lower than a person who commits a transgression, who has [unclear], as he cites from Tanya. We discussed that in the previous section. This is one stage in the idea of “below, ever lower, without end”: explaining that there are things drawn from the infinite light that descend into worlds and things incomparable to it. But that is not yet the new point of this section; that was discussed in the previous section. What is new here? Here a second point is added, one that the maamar especially emphasizes: the new point is that “the infinite light extends below, ever lower, without end.” Not only does it descend to the lower levels, but it is there in—

13:32 Speaker 1 their very existence. In other words, what is the new idea he is about to introduce? That the infinite light becomes enclothed. It is revealed, comes to expression, descends, and expresses itself in the levels of everything included in “below, ever lower.” What does that mean? How are we to understand it? Let us study the general point he is introducing. How do we understand this? The subject of “the infinite light extending below without end” appears in several places in Chassidus, and he discusses it in other maamarim as well [unclear]. It is a familiar subject that he addresses in several places. Those who have studied Hemshech 5672 know that it has an entire section on this. Those who have studied the Rebbe’s maamarim know “Pasach Eliyahu,” where he discusses this idea. Is this simply another fundamental principle in Chassidus, discussed everywhere from the same perspective? Or is this not quite the same point, but something different? [unclear] Because we want to know how it relates to what we study elsewhere in Chassidus. We need, as they say, to focus on this maamar: what new point does it make? Because we cannot [unclear]. What does this maamar say? Here, in this maamar, “the infinite light extends below without end” does not mean that the infinite light, as it is

14:54 Speaker 1 unlimited, is present below, ever lower. That is not the intent. That is not what its “being unlimited” means here. Here the meaning is precisely the opposite: the infinite light becomes enclothed. It descends into the particular levels of “below, ever lower.” That is a wonder of wonders. You say it is infinite. Infinite means it is unlimited. “Unlimited” means it is above, that it has no limitations, no defining bounds. That is the meaning of unlimited. So when you say that, from its perspective, it is unlimited, that “I have not changed,” or “there is nothing else besides Him,” the meaning is that, with respect to the infinite light, tzimtzum is not literal. It is everywhere, because it is unlimited. So [unclear] that is not the new point of this whole maamar. That is not its point. Its point is precisely the opposite: that it becomes enclothed in the particular levels. The infinite light is revealed. And we first need to explain what “revealed” means: here it means that it brings itself to expression. It is openly present, inwardly. When Chassidus speaks of “revelation,” we must always remember that the word has two meanings. Sometimes “revelation” in Chassidus means that the light is revealed. That is, the unlim—

16:19 Speaker 1 ited light is revealed. As we see in the maamarim that discuss miracles and nature: in a miracle, Hakadosh Boruch Hu reveals His unlimited power, and when the unlimited is revealed, everything is utterly nullified. Then He does whatever He wishes. That is one meaning. But that is not what this maamar means. Here, “revelation” is not a revelation of the infinite [unclear], but revelation within the limits of what is below. It descends and is revealed in each place according to its nature. That is what is wondrous about the infinite light. But what is so wondrous? As we have seen, when we explain “the infinite light” as “unlimited,” we mean that it is unlimited, that it is above limitation. That is [unclear] infinite. It is entirely unlimited, and from its perspective there is no question of [unclear]. After all, it says explicitly that, in relation to it, the entire world, the whole concept of place—“there was no place for the worlds to stand.” If the infinite were as it was before the tzimtzum, then from its perspective [unclear]. And here the maamar comes, based on its explanation of the verse, and introduces something quite different: there is something wondrous about the infinite light—it descends into the worlds, within the worlds, and there it is revealed in each and every world. That is the second wonder. This is what the maamar discusses in sections 2, 3, 4, and 5. Yes.

17:44 Speaker 1 He goes on to explain the details. I will return to those details shortly. I want to move to the third point. There is another, third point in what is wondrous about the infinite light, which I have been thinking about. This is the final section of the maamar: although it descends into the details, and although it is present in every detail of what is below, ever lower, and becomes enclothed in things, it nevertheless retains its simplicity. That is a wonder in its own right. We might have thought that its descent below, ever lower, is a descent in level. Granted, it is the infinite light, and it descends below, ever lower, but that descent takes the form of a ray, then a ray of a ray, and then a ray of a ray. So it is a descent, and it does not have the same power as the infinite light itself. Consider, for example, how I explained the light that fills all worlds: there is the light that encompasses all worlds, in relation to which nothing has any existence at all—it is “of no account.” And there is the light that fills all worlds, which becomes enclothed in each place and each world according to its nature. But the light that fills the worlds is contracted. It is inwardly present, and therefore contracted. This maamar comes and says that, because of the wondrous nature and perfection of the infinite light, it also possesses the perfection of being able to

19:15 Speaker 1 descend inwardly and become enclothed, while at the same time retaining its simplicity. The light itself, which descends inwardly, retains its simplicity. It is, in essence, a continuation of the unlimited. This is possible only because, even when it is present below, ever lower, it retains the full power of the unlimited. Later we will see how that is expressed, but we will come to that afterward. I want to make this absolutely clear: these are the three points in the maamar. The first is an introduction. We studied it earlier, and it is already established. But most of the maamar’s discussion concerns the second and third points. Good. So let us go into the details as he explains them in the maamar. We will now discuss sections 2, 3, 4, and 5. Let us briefly summarize, to understand what new point the Rebbe wants to make here. The Frierdiker Rebbe says in section 14: “And all this—‘You give life to them all.’” That is how sections 3–4 begin: “You give life to them all.” What does he want to convey with this verse? “You give life to them all”—on a simple level, we understand that He brings all created beings into existence and gives them life. The Rebbe examines the wording: what is distinctive about this verse? After all, we do not say this casually; every word is precise. Why did the Frierdiker Rebbe begin with this particular verse? This verse is precise, because

20:44 Speaker 1 This verse brings out specifically the point of [unclear]. If he had wanted to make a different point, he would have brought a different verse. The Rebbe says in a footnote to the maamar—footnote 10, I can look here—yes, he would have brought the verse “There is nothing else besides Him.” That is an entirely different matter. The meaning of “There is nothing else besides Him” is that no other existence exists at all. If so, what does “You give life” mean? What is this “You”? It means that from the perspective of Atzmus, there is no other existence to begin with, and He brings all beings into existence. If so, why speak of “below” in the first place? You are talking about that very point; if you want to emphasize the boundlessness, that is accomplished [unclear]. But if we are speaking about Atzmus, there is no need to speak about above and below at all, because Atzmus is everything. Of Atzmus it is said, “There is no place devoid of Him.” Of Atzmus it is said, “There is nothing else besides Him” in the essential sense, and He brings all beings into existence. There is no relationship here between above and below at all. Everything is one; everything is Him. That certainly cannot be what is meant here. Even if you are speaking about light rather than Atzmus, but want to emphasize the boundlessness of the light, the question about “below, below” comes up again, because the point is that the light has no limitations. As we say concerning tzimtzum: “The infinite light fills all existence”...

22:23 Speaker 1 It reaches downward without end. And again: But there is no “below”! It is just a manner of speaking. What does “below” mean? What are you talking about? There is no below. Here the point is different: there is a below, and He is present within that below. Why does he bring the verse “And You give life to them all”? What does “And You give life to them all” tell us? The Rebbe explains this in the maamar. First, the word “You” expresses revelation. “You” is a form of direct address. Entire discussions have been held and written about this; there is a whole tangle here. Because chassidim are used to seeing “You” as referring to Atzmus. And here, suddenly, the Rebbe says plainly that “You” means revelation. Fine. We could discuss that for weeks. But the Rebbe says it plainly here, as I understand it: “You” is a form of direct address. Because when you address someone directly, you are actually speaking about the way he is revealed. But can I not say that “You” refers to Atzmus—“You,” You Yourself, Atzmus and Essence? That is the Alter Rebbe’s novel point here. And the Rebbe says: I cannot insist on that. It can also be understood differently. So we will simply follow what he says in the maamar: both are the words of the living G-d. Yes, certainly “You” refers to Atzmus.

23:48 Speaker 1 But the wording “You,” when we find it used in speaking of Hakadosh Boruch Hu, is part of this distinction: sometimes we say “You” and sometimes “He”—“Blessed is He and blessed is His name.” And sometimes we say “You.” We know what accounts for the difference: “He” expresses essential concealment. When speaking of Hakadosh Boruch Hu as He is in essential concealment, we say “He”; and when speaking of Hakadosh Boruch Hu as He is revealed, we say “You.” So “You” expresses revelation. And there is more: we come to the Alter Rebbe’s words, which the Rebbe quotes from Tanya. “And You give life to them all”—the Alter Rebbe explains in Tanya that the reference is to the letters: alef, tav, hei. From alef to tav—those are the letters; hei—the five points of articulation in the mouth. And the Alter Rebbe explains that “And You give life to them all” means that Divine vitality is enclothed in every created being. So what does the Rebbe want to say here? How does this line of thought continue? It emerges that this is the matter of Or Ein Sof. The emphasis here is on Or Ein Sof. In truth, creation of something from nothing comes only from Atzmus of Or Ein Sof. But the emphasis here is not that it comes from Atzmus; it is on how Atzmus entered a mode of revelation. That is Or Ein Sof. Our maamar wants to emphasize how Divinity operates from the perspective of Or Ein Sof. Anyone who wants to know how it works from the perspective of Atzmus—that is another maamar. Study what is said regarding 5710–11.

25:24 Speaker 1 There it discusses how this works from the perspective of Atzmus. The Rebbe brings this from Tanya; the Rebbe brings it here; he brings it here [unclear]. Yes, how creation of something from nothing comes from Atzmus. That is not the subject of our maamar. Here the emphasis is on Or Ein Sof; that is the subject of our maamar. From the perspective of Or Ein Sof, the point about Divinity is that there is a chain of descent, there are individual created beings, and there are letters. And every created being has its own combination of letters. There is Divine vitality enclothed in each created being according to its nature. Of this it is said, “And You give life to them all.” What does “And You give life to them all” mean? That Or Ein Sof descends below, below, into the individual created beings. That is the wonder. And think about this: in other words, the fact that each created being has its own particular vitality is not something separate. It is not disconnected from Or Ein Sof, but a continuation of Or Ein Sof. Because if someone were to say that the individuality of each created being, its particular vitality, comes from another level, from something else, that still would not be “Or Ein Sof below, below.” For if, from the perspective of Or Ein Sof, there is no “below, below,” no particulars and no defined form, and it is from that perspective that there is a connection to all these things—then Or Ein Sof is not present below, below. The point, the novelty, the wonder—what we want to [unclear]—is that Or Ein Sof is present in every single one, and nothing is separate. That is the meaning of “Or Ein Sof below, below”: that there is no…

27:03 Speaker 1 There is no aspect of a created being that is not an expression of Or Ein Sof. Everything is an expression of Or Ein Sof. Even its form and its qualities are expressions of Or Ein Sof. That is the matter of life. Here the Rebbe comes and says something even more novel. [unclear]. The particular vitality of each created being is itself an aspect of Or Ein Sof. The Rebbe says: not only life. That is why the Rebbe is precise in the maamar: “brings into existence and gives life.” Where does the phrase “brings into existence” come in here? After all, we are speaking here about revelation, and revelation is emphasized in life. What is the significance of both giving life and bringing into existence? Life is the spiritual dimension of the created being. Life relates to qualities, virtues, and perfection. Life is what is alive; it is the spiritual part of the created being. And as the Rebbe quotes here from Toras Shalom, when one contemplates the vitality of each created being, one sees it in all its details. This is a revelation of Divinity. A person contemplates and sees how each created being lives, with its details, its features, its qualities, its dimensions, and all that pertains to it. This is what the Rebbe explains and gives examples of, [unclear] matters, and it is a central point in Chassidus: the details. When you contemplate the details of the vitality of each created being, that is a revelation of Divinity. This revelation comes from Or Ein Sof. That is Or Ein Sof. The movement, the revelation that shines in the world, comes from Or Ein Sof, because light is about revelation. It is not [unclear] many revelations. And Or

28:59 Speaker 1 Ein Sof is understood as light, [unclear]. It is the revelation of Divinity, while He Himself stands behind that revelation, and He Himself wanted to descend and become revealed. That is what is meant by Or Ein Sof. Or Ein Sof means that He Himself wanted to descend and become revealed. And revelation finds expression in every place and in different matters. But what is the substance of revelation? That has to do with vitality. The Frierdiker Rebbe comes and says that, with vitality, this is an intellectual discernment. How do we discern it? In other words, a revelation becomes apparent. Why? Because the Rebbe explains: when we contemplate a created being, we say that we see an entity, not vitality. For the entity is [unclear]. An entity is the entity itself, the thing that exists. The word of Hashem stands within the entity in a revealed way. [unclear], Tanya explains; this relates to Tanya. But when you look at the entity, it is spoken of as a created being. Yet the fact that there is a power behind the entity—that is [unclear]. This is what Chassidus explains: creation of something from nothing and other matters. The power of creation from nothing is within the entity itself. For the Rebbe cites the principle that “nothing makes itself.” And “nothing makes itself” means that when you look at a thing, the thing itself tells you: “I cannot come into being on my own. I cannot make myself. There must be something else, above me, that made me.” The thing itself requires that there be something bringing it into existence. So what emerges? That the power is within the thing. This is a principle in Chassidus; it is a principle of reason: if you speak of “the power,” it means that the power is in the thing itself. When you take the power away from the thing, that means that—so where is the power? The power itself stands behind the light.

30:33 Speaker 1 The logic of it is found in the thing itself. When you look at a table, the logic within the table itself is that there is wood from which the table was made. In other words, it is not that there is a table and you have to look for something else. The table itself shows that it did not come into being on its own; someone made it. And if this explains creation from nothing, then that is apparent in the table itself. In other words, this itself explains the idea of revelation. What does “revelation” mean? When you look at something, the thing reveals [unclear] the power that brings it into being. And this is a remarkable insight. What is happening here? Life-force is a revelation, but coming into being reveals something further. The Rebbe says in the maamar, this is [unclear]. By explaining the idea of life-force, we come to understand how it applies to coming into being. As the Rebbe says—again, what is the innovation in the maamar? We do not understand what the Rebbe is saying. The innovation in what the Rebbe says here—don’t forget, we are talking about the Ein Sof light. Don’t bring other maamarim into this. Here, what does “here” mean? Here we are talking about the Ein Sof light. The Ein Sof light is a matter of revelation. That is what the Ein Sof light is. How does the Ein Sof light view things? From its own perspective. After all, the Ein Sof light [unclear]. The Ein Sof light is present in the process of bringing things into being. “You give life to them all”—do not read “give life” but “bring into being.” “You” refers to the Ein Sof light, yes. The Ein Sof light not only gives life; it also brings things into being. From the perspective of the Ein Sof light, even bringing things into being is an aspect of revelation. In other words, the Ein Sof light looks at the entire reality of the worlds. How does it see worlds? When it looks at worlds, it is not

32:50 Speaker 1 only the power that gives them life that is a revelation; the power that brings them into being is also a revelation. But how do we human beings arrive at this understanding? We are here, after all. How do we reach this idea? Through life-force. How do we arrive at this insight? By seeing that even when it is only a radiance, it reveals G-dliness. That is our way of grasping it: through the idea of life-force. In other words, if there were no life-force, if there were no concept of revelation within a created being, within a creature, then the entire reality of the created being would be nothing but an independent existence. There would be no element of revelation, no element of light, no element of—sorry—life-force. In other words, there would be nothing but an entity. How so? This is from the perspective of Atzmus, yes. Regarding Atzmus, we say: His existence is from Himself. If a creature, its coming into being, came from Atzmus without light—Atzmus exists from Himself, and He has the power and ability to bring something into being from nothing—if a creature’s coming into being did not pass through the Ein Sof light, an entity would immediately come into being: a created being, a reality of independent existence, whose existence is from itself. What would we perceive then, what would we see when we looked at that entity? Its existence is from itself. Ah, but there is a principle that “nothing makes itself.” Yet what is this principle that “nothing makes itself”? Think about it. What is the reasoning behind “nothing makes itself”? The reasoning behind it is based on the fact that,

34:29 Speaker 1 in our experience, everything must have a source. Everything must have a source. So when something exists, we say: nothing makes itself. How do I know that everything has a source? I know that from light. The Rebbe says, what is [unclear]. The existence of light reveals that there is a source. But if there were no light, only a created being, and none of this idea of revelation, none of this idea of life-force, but only an entity—there would be no basis for that explanation. What tells you there is a source here at all? The principle that there must be a source comes from revelation, from the fact that there is life-force. The life-force tells you: when you look at the details of how a created being functions, you say there must be something acting, directly connected to the water, the cold, the heat, and everything else—to each detail of its functioning. Every detail must have a source. In other words, the source that produces the entity is present with it. But the entity itself must also have a source—and it is the light that reveals this. This is how the Rebbe concludes this section: bringing into being and giving life, as expressed in the words, “Do not read ‘gives life’ but ‘brings into being.’” In other words, the Ein Sof light is involved in bringing things into being as well. Bringing things into being, too, is just an aspect of revelation. It too reveals the Ein Sof light. So,

35:48 Speaker 1 what follows from this? We see the wondrous extent of “Ein Sof extends downward, downward, without limit”: the Ein Sof light is present not only in the life-force of a created being, but also in its very existence as an entity. This is the greatest wonder of Ein Sof extending downward, downward. Not only the G-dliness within the created being, its life-force, but also its existence as an entity—that aspect of the created being that is [unclear] something from nothing—reveals His infinity. So “downward, downward” means that even the created being’s existence as an entity is a reality that reveals the Ein Sof. That is the point. Section three. The Rebbe continues and says: not only created beings. Yes, is everyone still following? Yes, all right. Let’s continue with the maamar. Not only created beings. Until now we have been talking about created beings. The Rebbe goes further: even kelipah and sitra achra. That is already in the void. Yes, we are passing through the entire seder hishtalshelus. Kelipah and sitra achra—what seemingly opposes G-dliness. This idea applies to kelipah and sitra achra too. “Ein Sof extends downward, downward” is found even in kelipah and sitra achra. What does that mean? To explain it, he cites the teaching of our Sages: “He sustains and provides for all, from the horns of re’emim to the eggs of lice.” And here, throughout, we are dealing with two points. The point is that He is within the thing itself—otherwise, that would not be “downward.” But He is within the thing itself without being limited to that “downward” level. In other words, He brings light to the thing itself, to—

37:24 Speaker 1 He descends into the life-force, into the stirring of life, and into the very existence of the lice associated with sitra achra. He descends into these things and remains Ein Sof. For if He does not remain Ein Sof, then again, we have missed the point. That is not what “Ein Sof extends downward, downward, without limit” means. He remains fully Ein Sof while descending to the lower realms, to the levels we are discussing. That is the entire innovation of “Ein Sof extends downward, downward, without limit.” The Rebbe says in the final section that there is another point here. What is it? “From the horns of re’emim to the eggs of lice.” Well, this requires some explanation. In Chassidus, the horns of re’emim are explained as referring to Kesser. Yes. In Chassidus, the eggs of lice refer to kelipah and sitra achra. The numerical value of “kinim,” lice, is 120—these are the 120 permutations of the name Elokim, from which the entire reality of kelipah and sitra achra comes into being, down to its very lowest level. Yes. And what does the teaching say? “He sustains and provides for all.” “He sustains and provides” again means an inner investment. He sustains and provides; He enters into the thing itself. Who does? The Ein Sof. The Ein Sof, the boundlessness of G-dliness, is present there. Where is it present? “From the horns of re’emim”—in Kesser, in the Kesser of Kesser. The Ein Sof is present there. And we must know that, to the same degree, the Ein Sof is also present in the eggs of lice, in its full force. How is this expressed?

38:50 Speaker 1 Through what he cites from the Maggid of Mezritch: “Neged shema, avad shemei.” The Maggid of Mezritch explains that for G-dliness to be drawn into the world, there must be “avad shemei.” “Hakadosh Boruch Hu travels five hundred years to acquire a name for Himself.” What does the Maggid of Mezritch mean? He means [unclear]. On the one hand, he says that for there to be G-dliness in the worlds, there must be an element of loss. What must there be? Concealment and obscuring. There must be a nickname. A nickname conceals and obscures a name. The name Elokim conceals and obscures the name Havayah. What is more, its permutations create even greater concealments, to the point of a certain reality of kelipah and sitra achra. But at the same time—“to acquire a name for Himself.” Acquisition is a matter of revelation. “Blessed is your Maker.” This is how Chassidus explains acquisition: acquisition is revelation. In other words, within the lice, within the concealment and obscuring of “Neged shema, avad shemei,” within the idea [unclear], there is the possibility that through this, the boundlessness of the Ein Sof will be revealed. “Hakadosh Boruch Hu travels”—Hakadosh Boruch Hu, the Ein Sof, the boundless One—is present within this very thing. Where do we see this? In the plague of lice. He cites in “Orah” that it was specifically through the lice that “the finger of Elokim” was revealed. [unclear]. They took the thing found at the very lowest level, and there, and through it, brought Pharaoh to the point where he would

40:22 Speaker 1 And they say, “It is the finger of G-d.” In other words, the entire existence of the lice was meant to reveal the boundlessness of G-dliness, as it was revealed to Pharaoh in the plague of lice. The Rebbe continues in the maamar and says that the same applies to “If I ascend to heaven, You are there; if I make my bed in the depths, You are there.” What is the point here? The verse itself says, “If I ascend to heaven, You are there.” Heaven refers to matters in the higher worlds. The Infinite is there; the boundlessness of G-dliness is there. “If I make my bed in the depths, You are there”—the depths refer to Gehinnom, G-d forbid, and even there, “You are there.” What does that mean? We are not talking about a different level. Again, the maamar keeps returning to the same point. It does not mean that a certain level of G-dliness is in heaven and that same level is also in the depths. Yes, there is one level and another level, one place and another, one sefirah and another. No. It means that the very same “You,” the very same “You are there,” the same boundless G-dliness that is present in full force in heaven and the highest heavens—that very same Infinite is in the depths. And how is the Infinite revealed in the depths? On this the maamar cites, “G-d made one thing opposite the other.” What does “G-d made one thing opposite the other” mean? Usually, after all, it is understood as follows.

41:59 Speaker 1 “G-d made one thing opposite the other” expresses the division between holiness and kelipah: “G-d made one thing opposite the other.” In Tanya there is a G-dly soul and an animal soul, holiness and kelipah, one opposite the other. That is how the verse “G-d made one thing opposite the other” is cited in Tanya. Here, in this maamar, the point the Rebbe makes is in the words “G-d made”: the same G-d, the same Hakadosh Boruch Hu who is present in the “one thing,” is also present in “the other.” Along these lines, he brings up the subject of hair. The maamar says there is hair associated with holiness and hair associated with kelipah. The remarkable point here is precisely not what seems to emerge from the usual discussion in Chassidus. He brings, as I understand it, the distinction between the hair of a nazir and a woman’s hair. The nazir’s hair is holiness, while a woman’s hair is kelipah. Why? Because with the nazir, the hair is drawn from the boundlessness of Keser, and so it is a contraction that is entirely holy. A woman’s hair, by contrast, comes from the level of Malchus, which is itself a form of contraction; the hair is a further contraction, and from this the external forces can draw sustenance. Here we have “one thing opposite the other.” What does the Rebbe say here? Something remarkable. The Rebbe says: No, it is the same hair. The same essence, the same concept: “G-d made one thing opposite the other.” The same concept of hair. What is the essential point of hair? The essence of hair is—

43:30 Speaker 1 Hair expresses boundlessness. What is the idea of hair? Hair signifies a leap. A leap is an expression of boundlessness. A leap means that when you need to jump across, that jump takes you to a higher realm and level. That is how I understand the idea of a leap. Yes, a leap and a jump, “the leap of an ox.” When a leap is needed, the leap shows that it is drawn from a higher level, but that cannot be contained within the limit; that is why there is a leap. Hair expresses this idea of a leap. The nazir’s hair is the leap as it exists in matters of holiness, in Keser. Likewise, there is also a leap in matters of the opposing side. When there must be the depths, the pit, the matter of—yes, but even in a state of the depths, it means that the Infinite is there in the form of a leap. The Infinite is in the depths, in the place where the person who has sinned finds himself. Hakadosh Boruch Hu is there with him; the Infinite is right there. Why? Because the whole purpose of the depths is to bring a person to teshuvah. What is their purpose? Just to strike someone, to torment him? Their purpose is that when a Jew is in the depths, he is helped to sense the Master of the Universe. That is their purpose. This gives an entirely new perspective on the whole subject—when you look at the maamar of the Mitteler Rebbe, it gives you a new way of looking at—

44:58 Speaker 1 the whole subject. It is a new understanding of Gehinnom. It does not mean: This is about judgment, so go and be afraid. They are going to whip you; go to Gehinnom, where you will be burned. The point of Gehinnom is that there you feel just how much G-dliness matters. There you feel what a sin means. There you understand what a mitzvah is and what a sin is. Hakadosh Boruch Hu teaches us. When you are in Gehinnom, you feel the richness, the greatness of the depths. And that makes a person want to leave, and so he comes to teshuvah. [unclear] So all of this explains the details of how the Infinite is present below, within the very substance of what is below, and there it is present with the full force of the Infinite. That is the first part of the maamar. What is the second part of the maamar? Or, wait, let’s talk about the second part of the maamar. From the subject of hair, the Rebbe moves into a question. Yes? What is really the greater point? He says that despite all this, the light is utterly simple. Although the light descends lower and lower, into concealments, levels and structure, it nevertheless remains in full force, without any change. The light is—

46:28 Speaker 1 the same Infinite, without any change, even at the very lowest level. How can that be? How can it retain the same full force of the Infinite even as it descends through all these levels? Perhaps you could say that it does not become invested within them. Again: If we were saying that it is boundless in itself, and so it is there—well, it does not actually reach there. But you are saying that it becomes invested there. It descends into the boundaries, into the substance of things, into their life-force, into comprehension, into kelipah, into all these matters. Even within these things, how is it possible that it undergoes no change? The Rebbe explains in the maamar that this is the difference between the soul and the body, on the one hand, and the Infinite, on the other. The soul becomes invested in the body in such a way that the body has a hold on the soul, because there is a relationship between the soul and the body, and the soul descends to become invested in it. That is the advantage of the analogy of the soul over the analogy of the sun. After all, the sun does not become invested at all. So the sun is not an analogy for what we are discussing here. But the soul is. The soul becomes invested in each limb according to its nature. Still, the difference is that the soul becomes invested in accordance with the body’s limitations. That is, when the soul enters the body, this—

47:59 Speaker 1 is not only because the soul gives life to the body. The soul also receives from the body. Do you see how? The soul receives from the body. After all, the soul needs the body. The body needs the soul, and the soul needs the body. Right? And so it is affected by the body. Because for the soul, in this case, the body matters in a number of ways: because the soul is a created being and therefore has a sense of place; and because of the higher purpose—the soul receives from the body various qualities that the body has and the soul does not. And through the soul’s effect on the body, the soul is elevated. There are a number of aspects to this. But in practice, the soul affects the body, and the body also affects the soul. So it is affected by the body. With the Infinite, the meaning is that the light of the Infinite becomes invested in every detail not because of what is below, not because of the vessels. It is because of its own boundlessness. This is entirely a feature of the light itself—because the light of the Infinite is not inherently defined even by boundlessness, it can also become invested. In other words, the light of the Infinite becoming invested in things is one aspect of the richness of the light of the Infinite itself. It is one aspect of its infinitude, of its boundlessness. Because the light of the Infinite is not inherently defined by simplicity, it can

49:20 Speaker 1 also take on a particular form. But that form is not separate from its simplicity. The form is an expression of it, a continuation of it; it flows from that simplicity. So becoming invested does not constitute a change. It remains simple. And that is what the final sections of the maamar explain. This has already been said, but in any case, I want to state the point briefly: sections six, seven and nine. In section six, the Rebbe explains the idea of “I have not changed” with regard to the vessels. At first glance, that is only an example. After all, we are talking about the light of the Infinite, not about vessels. The maamar is about the light of the Infinite, about “the Infinite extending downward without end.” There are two points here. First, I will mention two things he does not explain here. First, we are not talking about vessels; we are talking about light. The maamar is about light. When he brings up the vessels, it is only as—and he says “all the more so”; that is the exact wording of the maamar. The Rebbe’s wording in the maamar is “all the more so” regarding the vessels. Actually, the wording is not “all the more so” but “even” the vessels of Atzilus—yes, even the vessels of Atzilus. And all the more so the light. After all, we are talking about light. Light is far simpler than vessels. The point is that even with the vessels of Atzilus, the Tzemach Tzedek explains that there is no change. That is one point. And another point: We are talking about Beriah, Yetzirah and Asiyah, not Atzilus.

51:00 Speaker 1 Our maamar seeks to explain that the Ein Sof light has not changed, even through its enclothement in Beriah, Yetzirah, and Asiyah, in the light, in the lower realms, in kelipas nogah. What it brings here is only an example, as evidence, as an a fortiori argument: even the keilim of Atzilus. Although the keilim of Atzilus are not [unclear] keilim. After all, keilim are associated with judgment and limitation. But in their essence, the keilim remain unlimited. For this is not actual limitation, but only the power to limit. In their essential nature, the keilim are unlimited. Therefore, even when the keilim descend into Beriah, Yetzirah, and Asiyah, they retain their simplicity. They bring about limitation outside themselves, but they themselves remain [unclear]. That is the whole point he brings from the Tzemach Tzedek. And he wants to clarify a central point through this: the Rebbe explains the keilim here not as they are [unclear] in this maamar. This differs from how they are discussed in many maamarim of Chassidus and, in general, from how this subject is usually learned in Chassidus. Usually, we say that keilim are reshimu. Keilim are the power of limitation within the Ein Sof light. Keilim are something from nothing. But that is the other approach. It is called the approach of the Recanati. Here the Rebbe emphasizes the second approach. The second approach says that keilim are not something from nothing; keilim are the revelation of what was concealed. And he explains it on that basis. There is [unclear] about why the Rebbe

52:27 Speaker 1 explains the matter specifically according to this approach, and it is because of the very point we have been discussing all along. Here the Rebbe wants to discuss the matter from the perspective of the Ein Sof light. This is a maamar explaining the Ein Sof light, “the Ein Sof light extends downward without end.” If we speak according to that other approach, even the keilim are separate from the Ein Sof light. That is the disagreement between the Recanati and the Maareches, yes. According to the Recanati, the keilim do not come from the light. The keilim come from the reshimu, from the power of limitation. That is the Recanati’s approach. According to the approach we are learning here, the approach of the Maareches, the keilim come from the light itself. The keilim are the power of limitation within the light, as the Rebbe puts it, yes. And that is the point: limitation exists within the light itself, and that is what the keilim are. [unclear]. The Rebbe says of this, “Atzmus is present here,” [unclear]. The light itself also has this perfection: limitation. The limitation within the light is the keilim. For this approach fits our maamar. This maamar discusses the entire order of hishtalshelus as it is from the perspective of the Ein Sof light. Friends, I have this point. It matters for understanding, so that we do not create contradictions. We could learn the maamar this way and say, “Wait, no, this maamar says one thing, and that maamar says another.” People open up all the [unclear] in the groups, learn about [unclear]. How does that fit with the maamar [unclear]

54:02 Speaker 1 [unclear]? How does that fit with [unclear]? How does that fit with [unclear]? It does not fit. This is a different definition. Here the maamar explains the Ein Sof light. That is the maamar, that is its foundation: everything from the perspective of the Ein Sof light. The Rebbe builds the order of hishtalshelus as it is from the perspective of the Ein Sof light, with vitality, enclothement, and keilim. Everything comes from the light; everything is revelation. And he explains it in such a way that even the keilim do not change. For the keilim are essentially unlimited, since we are speaking according to this approach. All the more so, the light certainly does not change. It is entirely unchanged; it retains its complete simplicity. Later, we will explain this through the analogy of light passing through different colors, yes? The light descends, light [unclear], and the light descends through all the colors and retains its simplicity [unclear]. That is the point about the Ein Sof light. We need to explain it, because [unclear] is very important. Everything I am saying about this whole subject, or its explanation in relation to Yosef and the Baal Shem Tov, and this is also [unclear] soul. What is it for? As the Rebbe says in the maamar for Parshas Yisro, part three, the purpose of all this learning about the Ein Sof light is not merely to discuss the Ein Sof light. That is what the whole maamar seeks to explain about the Ein Sof light. We want all of this [unclear] in a person’s avodah, in “Basi Legani” [unclear]. In a person’s avodah, in every—

55:37 Speaker 1 The whole point of “Basi Legani.” Afterward, we bring all these concepts to show how they are already present in a person’s avodah as well. Every concept exists in the soul too. In the avodah of a person’s soul, the idea that “the Ein Sof extends downward without end” finds expression. It descends all the way down and remains Ein Sof in its fullest perfection. That is Yosef HaTzaddik. He is the example. In Egypt, with [unclear], Yosef [unclear]. Not only Egypt, but he too. Egypt is in the manner of [unclear]. Yaakov Avinu was in Egypt, but [unclear]. It is entirely connected. Yosef was enclothed, and [unclear]. [unclear]. The Baal Shem Tov [unclear]. [unclear]. The maamar reaches us [unclear]. [unclear] tzaddikim, the Baal Shem Tov. Yes. But I hear [unclear] here. This is an analogy [unclear] with this maamar. [unclear]. But the Rebbe [unclear], the maamar, [unclear] the Rebbe’s chassidim. [unclear]. Yosef’s role [unclear]. And [unclear] in the sicha. The Rebbe [unclear] Yosef.

57:00 Speaker 1 But [unclear]. That is the idea of [unclear]. Consequently, [unclear] the Rebbe [unclear]. What brings [unclear]? [unclear]. In other words, [unclear]. [unclear] Hakadosh Boruch Hu. [unclear] Hakadosh Boruch Hu. Yes. And this the Rebbe [unclear]. [unclear] Hakadosh Boruch Hu. Yes. An interesting point [unclear]. The maamar [unclear]. There are three matters [unclear] Moshe. The point is in [unclear]. [unclear]. This is [unclear] that brings [unclear]. [unclear] brings us to revelation. This is [unclear]. It is given [unclear]. How do we arrive at [unclear]? The concept of a created being. We are talking about a created being. [unclear] earth [unclear]. A created being [unclear]. [unclear]. That is the distinction in this maamar. [unclear] lower and lower, when he stands amid all the affairs of the world [unclear]. [unclear] say [unclear]. This means [unclear].

58:37 Speaker 1 [unclear]. It does not mean [unclear]. From the perspective of [unclear] of light. [unclear] within himself. [unclear] Hakadosh Boruch Hu. [unclear] Hakadosh Boruch Hu. It does not come out of itself. [unclear]. Hakadosh Boruch Hu is [unclear]. But that is not [unclear]. Here the avodah is from the perspective of [unclear]. Here there is further avodah [unclear]. What is the avodah of [unclear]? Of light. [unclear] of light. [unclear] of revelation. The avodah from above is not [unclear]. Yes, we bring [unclear]. We receive the answer. The main thing is to bring out the wondrousness [unclear] of the Ein Sof light. [unclear]. We [unclear] the revelation [unclear]. Part seven, [unclear]. That is one matter. But we have [unclear]. [unclear] part seven, [unclear]. What is the [unclear]? The idea of [unclear] exists within the light. What does the sicha say? [unclear]. At the end of the Rebbe’s maamar, [unclear] the maamar is brought. This is the avodah [unclear] below. And ultimately, this is the better way to understand [unclear]. Its advantage is [unclear] all the matters.

59:56 Speaker 1 [unclear] the concept of Atzmus. What could be higher than that? This is the idea of [unclear] the essence [unclear]. Do you hear the [unclear]? It is worth [unclear]. And the subject is [unclear] the Geulah from this. [unclear]. I do not need to become, not [unclear], not [unclear], and not hishtalshelus. I do not want Your Gan Eden, Your World to Come. In other words, I do not want all these revelations of the Ein Sof light. I want the essence itself—but for the essence to be revealed [unclear]. Of course, we could [unclear] talk about this until tomorrow, farbreng about it, but the foundation is this point. May the Rebbe help us see all these matters in the flesh.

1:00:38 Speaker 2 Yes, now it is clear.

1:00:39 Speaker 1 Questions? Or is it clear enough to everyone, or?

1:00:46 Speaker 2 That is very good, very good.

1:00:50 Speaker 3 We have “lower and lower,” after the faculties of the soul, yes?

1:00:56 Speaker 2 The Rebbe—

1:00:57 Speaker 1 “Lower and lower,” [unclear].

1:01:01 Speaker 2 So I have a question. How does this fit together? It comes out that everything we see, and everything we don’t see, truly comes from Atzmus. There is nothing besides Hakadosh Boruch Hu. But we plainly see things that are contrary to Hashem, contrary to the Torah. Can you explain a little more how Atzmus and Mahus is present in the thing itself at that very moment? Is everything Hakadosh Boruch Hu does for one ultimate purpose, and is everything truly good? You’re painting a picture in which everything we see—the physical world—is Atzmus. The power of the maker within what is made, the form, the physical thing—all truly come from Hakadosh Boruch Hu Himself, from Atzmus and Mahus. You’re bringing two things together, as in the final [unclear] of 5722. We need to reach the point where “all lights burst forth and are revealed from Him.” The Rebbe says there that “burst forth” is higher even than something that can be limited within light. And the two must be brought together, because Atzmus and Mahus unites them both. We see G-dliness in everything. But what does that mean when, with our physical eyes, we see something that is contrary to G-dliness and is evil?

1:02:32 Speaker 1 In any case, it would be hard to explain this in a nutshell. But as I understand the maamar, it’s just the opposite: the possibility of feeling hatred and revulsion toward something ung-dly exists only when we’re dealing with light. Since the light reaches even the lowest revelations, there can be something that opposes it, and even there the Infinite is present. But when we hear about Atzmus, which is above light, and that the treasure-house of yiras Shamayim is connected to Atzmus—then what determines things is what Atzmus chose, what Atzmus wanted. He wanted Torah and mitzvos. Anything else is utterly out of the question, completely out of the question. What the Rebbe says in the maamar is that to fight wickedness, it isn’t enough to draw on the Or Ein Sof. Because when you draw on the Or Ein Sof, you could say: Okay, even this lowly thing has a purpose, so it’s all right. Only with Atzmus, through the bond between the essence of the soul and the Atzmus of the Infinite, blessed be He—that is where true yiras Shamayim is found. What does the phrase “treasure-house of yiras Shamayim” mean? With revelations, you can find light in everything, feel in everything the full measure of perfection you need. And if—

1:04:07 Speaker 1 you remain with revelations, you may ultimately fall into a purely intellectual conclusion and say that evil still isn’t... But yiras Shamayim means going beyond revelation. So when Atzmus says, “This is what I want—the mitzvah—and this I do not want,” then anything that does not accord with the Divine will is completely out of the question. Not because it isn’t good [unclear], but because Atzmus said: this, yes; that, no. Then the whole foundation of the mitzvah takes on much greater depth, and the entire analogy [unclear] how one can win the war. That is what the Rebbe wants to get at [unclear]. The point is that people study the maamar and become absorbed in revelations, but they do not reach [unclear] in malchus. In any case, good. It’s all clear.

1:05:07 Speaker 4 Yes, yes.

1:05:08 Speaker 1 Be well. Success [unclear] with Yud Shvat, and may we merit to meet again with the Rebbe, the leader of our generation, in the Geulah.