Recap & opening — histalkus = revelation of a most sublime light
Welcome back to the twenty-first lesson on the maamar Basi LeGani 5711. We continue in chapter 7, and here too we will stay close to the words of the maamar.
In the previous lesson we reached that 'astalek' is an expression of loftiness — the revelation of a light above the framework of the worlds. From there the maamar turned to speak of the passing of tzaddikim.
'…this light by the name astalek. And therefore the passing of tzaddikim too is called histalkus, for histalkus is the revelation of a most sublime light.' Let us repeat the sentence: 'the passing of tzaddikim is called histalkus, for histalkus is the revelation of a most sublime light.' The passing is not only a loss; in inner terms it is 'histalkus' — from the language of loftiness and revelation. Now the maamar explains how.
The two letters and the parah chatas — a refinement done specifically 'outside'
'…the revelation of a most sublime light. Now, there are two letters in Igeres HaKodesh that explain the matter of histalkus. And in the second letter the matter of histalkus is explained regarding the parah chatas.' The maamar points to the source: 'there are two letters in Igeres HaKodesh that explain histalkus' — two letters of the Alter Rebbe. 'And in the second letter histalkus is explained regarding the parah chatas' — in the second letter he ties histalkus to the red heifer, the parah chatas, whose ashes purify from the impurity of death.
'…regarding the parah chatas. For the matters done inside cannot refine the three impure kelipos, but only a matter done outside specifically — a parah processed outside. And to this the death of tzaddikim is compared.' This is the precision: 'the matters done inside cannot refine the three impure kelipos' — the 'three impure kelipos' means the deepest impurity — 'but only a matter done outside specifically, a parah processed outside.' The deepest impurity cannot be purified from within the ordinary order of holiness ('inside'); it requires a power that comes specifically 'from outside,' beyond the system — like the heifer processed outside the camp. 'And to this the death of tzaddikim is compared': the passing of the tzaddik is like that 'heifer outside,' effecting a refinement that ordinary avodah cannot reach. Like a deep stain that ordinary washing cannot lift, requiring an agent that acts entirely differently.
No parah adumah — but the passing of tzaddikim occurred
'…the death of tzaddikim is compared. And now there is no parah adumah, for because of our sins we had to be exiled from our land — but the passing of tzaddikim has occurred.' 'And now there is no parah adumah, for because of our sins' it had to be that 'we were exiled from our land' — in exile we do not have the heifer's ashes to purify. 'But the passing of tzaddikim has occurred': in place of the heifer's refinement, another refinement comes — 'the passing of tzaddikim.' And here too 'siluk' is not mere departure, but — as we learned — loftiness and elevation above the frame.
'…the passing of tzaddikim has occurred. And regarding the passing of tzaddikim there are two sayings of Chazal: the death of tzaddikim is equal to the burning of the House of our G-d; the passing of tzaddikim is harder than the destruction of the Beis HaMikdash. Through all this the glory of the Holy One rises.' On the magnitude of the matter: 'regarding the passing of tzaddikim there are two sayings of Chazal.' The first: 'the death of tzaddikim is equal to the burning of the House of our G-d' — equal to the burning of the Beis HaMikdash. And the second, weightier: 'the passing of tzaddikim is harder than the destruction of the Beis HaMikdash.' 'Through all this the glory of the Holy One rises' — through this very difficulty, like the heifer 'outside,' what could not be refined otherwise is refined, and that supernal light above the worlds is revealed.
The meaning of 'histalkus' per all the Rebbeim — present below, in loftiness
'…the glory of the Holy One rises. And the meaning of histalkus all the Rebbeim explained — the Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek, the Maharash, the Rashab, and my father-in-law the Rebbe — that the meaning of the word histalkus is not an ascent upward, G-d forbid, but rather that he is present below, only that he is in a state of loftiness.' Here is a foundational point, which 'all the Rebbeim explained' — the Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek, the Maharash, the Rashab, and my father-in-law the Rebbe Rayatz: 'that the meaning of the word histalkus is not an ascent upward, G-d forbid, but rather that he is present below — only that he is in a state of loftiness.' The tzaddik did not leave, nor ascend and disconnect; he is 'present below,' truly with us — only that now he is here in a more elevated, sublime manner than when clothed in a body. Histalkus is not distance but a higher closeness; like a light freed from one frame and now present everywhere. And this is both comfort and demand: the Rebbe Rayatz is with us, and continues to lead and to demand.
The demand on the seventh generation — to transform the 'koch' of the animal soul
'…that he is in a state of loftiness. And this is demanded of us, the seventh generation to the Alter Rebbe, and all sevenths are beloved — that although we did not earn it and did not toil for it, nevertheless all sevenths are beloved.' 'And this is demanded of us, the seventh generation to the Alter Rebbe, and all sevenths are beloved.' We are the seventh generation, and all sevenths are beloved. And the Rebbe adds in Yiddish: 'although we did not earn this and did not toil for it' — this belovedness does not come to us by our deeds; it is a gift. 'And nevertheless — all sevenths are beloved.' The belovedness is not an exemption; it is a demand.
'…nevertheless all sevenths are beloved, and the avodah of the seventh generation is to draw the Shechina truly below. To transform the folly of the animal soul — that a person knows within himself that he has it, and the koch of the animal soul that he has, and perhaps at times even lower — to make from it and transform it into folly of holiness.' 'And the avodah of the seventh generation is to draw the Shechina truly below' — not only to ascend, but to bring the Shechina down here. 'To transform the folly of the animal soul' — and here a personal point: 'a person knows within himself' that he has it — 'and the koch of the animal soul that he has, and perhaps at times even lower' — 'to make from it and transform it into folly of holiness.' Do not say 'I do not have it'; you do, and this is precisely the avodah: to take that very power and turn it into holiness.
Precisely from the least luminous point within us — the loftiest avodah is done: 'the glory of the Holy One rises,' drawing the Shechina truly below. In the continuation of the maamar we will see how it is all sealed. Thank you for learning with us, and we will meet in the next lesson.