Beis Moshiach presents Section 8 and 9 of the maamer the Rebbe MH”M delivered on Yud Shvat 5717, in accordance with the custom established by the Rebbe to review each year a section of the Rebbe Rayatz’s maamer Basi L’Gani of 5710. • This year we focus on the seventh section of the profound and foundational Chassidic discourse.
Translated by Boruch Merkur
“My river is my own, and I made myself”
8. The Rebbe continues in the maamer that the influence extended to klipa and Sitra Achara actually causes these unholy forces to become more self-centered and arrogant. To illustrate, Pharaoh is characterized in Scripture by his assertion, “My river is my own, and I made myself” (Yechezkel 29:3), which flies in the face of truth. The truth is that Pharaoh was blessed with power over the Nile by Yaakov, as it is written, “Yaakov blessed Pharaoh” with a blessing that the Nile should rise up to his feet [and spill out upon the land to irrigate it]. Pharaoh, however, was stubborn, for which reason the letters of his name when rearranged spell “ha’oref – the neck” [as in “stiff-necked”]. Pharaoh denied the truth, showing ingratitude for the good he was blessed with and said, “My river is my own, and I made myself.” Thus, the hashpaa (the influence extended to him) made him more narcissistic and self-centered.
Although the hashpaa to the forces of unholiness may be vast in measure (“yesh li rav – I have plenty”), it is extremely superficial. It is, therefore, subject to “shearing” (just hair/wool), causing “silence.” So it was with Pharaoh (“ha’oref”) – he displayed ingratitude and the complete denial of the truth, saying, “My river is my own, and I made myself.” The result of this denial is “la’rash ein kol,” being impoverished and totally bereft of spiritual hashpaa. Even the material hashpaa to the likes of Pharoah, since it is only the most superficial aspect of influence from above, it is short-lived, being the opposite of truth.
This dynamic, however, requires further explanation. Although it is true that klipa receives hashpaa only from the most superficial aspect of Divinity, the hashpaa still originates from holiness. How is it possible that influence from a holy source can result in a further affirmation of self, of the false notion of independent existence, to say “My river is my own, and I made myself”?
The answer emerges from the teaching of the Rebbe Rashab, nishmaso Eden, that the reason why Sitra Achara summons the audacity to say, “My river is my own, and I made myself,” is because the light of holiness does not shine openly within the forces of unholiness; it is in a state of exile within them.
When the influence and G-dliness is drawn down into the side of holiness, it is manifest within the Jewish people in such a way that the G-dly light is revealed and united within them. Jews, in essence, are fit vessels for G-dliness, receptacles that are ready and prepared to receive influence from above. What makes the Jewish people unique is that they have the capacity for bittul. As explained in Tanya, Divine sanctity only resides upon that which is battul (nullified) to G-d. Thus, G-dly light can be revealed and united within the Jewish people.
The Other Side, however, are not at all vessels for G-dliness, insofar as they are disunited and fragmented. Their disunity is referenced in the verse, “which G-d, your L-rd, allocated/apportioned (chalak, divided) to all the nations” (VaEs’chanan 4:19), for He [“divided” and] separated them from His oneness, the opposite of bittul. Thus, the light of holiness does not invest itself within them or unite with them. Rather, it is present within them in a state of exile.
G-D’S LIGHT IN EXILE
The concept of G-dliness in exile is illustrated by the difference between hislabshus (the investment of a soul within a human body) and gilgulim (the reincarnation of a soul into the body of a non-human, such as an animal). The human body is a fit vessel, ready and prepared to receive the soul. The hislabshus of a soul within it is analogous to light being clothed within a vessel (whereby light affects the vessel and the vessel affects the light). That is, the material aspect of the human body, its corporeality, is appropriate to accommodate the “form” of the soul. The body interacts with and affects the soul and the soul affects the body to the point that they are utterly unified. Regarding gilgulim, however, when the soul of man reincarnates into the body of an animal, the soul does not have any impact upon it. In fact, the soul is completely unrecognizable in the animal, because it is not fit to receive the soul that reincarnates within it.
Consider a person confined or bound, like in a straightjacket. His movement is constricted and he cannot do anything. The same applies to the way G-dliness is in exile within the unholy forces. The influence that extends to klipa and Sitra Achara is subject to tzimtzum and is the most external, superficial aspect of Divine light. Even what does penetrate inwardly within the forces of unholiness is not there in a manner of light invested within a vessel (since, in essence, klipa and Sitra Achara are not vessels prepared and fit to contain G-dliness). Rather, the G-dly light is in exile there. Thus, not only does this holiness not engender bittul – on the contrary, it temporarily adds power to klipa, causing it to become more cognizant of its selfhood and independence, enabling it to say, “My river is my own, and I made myself.”
“the glory of g-d” is already here
9. The point here is that the Other Side lacks the pivotal concept of bittul, of “it made itself small.” Without bittul on the part of the recipient, the mashpia also lacks the tzimtzum required for the sake of hamshacha. As a result, there is the state of “la’rash ein kol” [i.e., disunity between mashpia and mekabel]. To correct this deficiency, the avoda of the Jewish people is required. This avoda is alluded to in the Mishkan and Mikdash, beginning with the planks of the Mishkan – that even in the Reish, a Yud is added at its rear [becoming a Daled], attaining the bittul of “it made itself small.” As a result, it becomes a fit vessel, ready to receive from the Yud (“Olam HaBa was created with a Yud,” the revelation of “noam Havaya”) by means of the aspect of Yesod – “that unifies the heavens with the earth.”
All of this takes place in virtue of the avoda of the Jewish people in fulfilling Torah and Mitzvos throughout the six millennia of the world’s existence, especially in the final moments prior to the advent of Moshiach, when the avoda is pronouncedly in a manner of “from the straits.” By means of “From the straits I called G-d; G-d answered me with a vast expanse,” the hamshacha is loftier, bringing about the revelation of the Future Era, when “the glory of Havaya will be revealed, etc.” Here the operating term is “revealed,” meaning that the concept itself already exists (it is already present); it is just concealed. The innovation of the Future Era is only with regard to it being revealed – to the point of “all flesh will see,” including animals and beasts (as above.) May it be speedily in our times, as stated, “the glory of Havaya will be revealed and all flesh will together see that the mouth of Havaya has spoken.”