Opening — Chapter 8: why the passing of tzaddikim too was needed
Welcome to the twenty-second lesson on the maamar Basi LeGani 5711. We open chapter 8 — and here too we stay close to the words of the maamar.
In the previous chapter we learned that 'histalkus' is not departure but loftiness — the revelation of a light above the worlds; and that therefore the passing of tzaddikim too is called 'histalkus.' Now the maamar asks a painful but fundamental question: if all the concealments and difficulties of exile did not suffice to bring about the great revelation — why was specifically the passing of tzaddikim needed? And what does this demand of us.
'Tzaddika d'Espetar' — when all the concealments did not suffice
The maamar opens: 'this is the matter of tzaddika d'espetar (the tzaddik who passes on): although there were already many concealments and hidings, and many questions and matters not understood — all this did not suffice.' All the darkness of exile, all the troubles and unanswerable questions — all this still 'did not suffice' to bring about the loftiest revelation.
And therefore: 'in order that the glory of the Holy One rise in all worlds, there was also the passing of tzaddikim, which is hard not only like the destruction but more than the destruction.' For His glory to be elevated and revealed in all worlds, the passing of tzaddikim too was needed — something 'harder than the destruction' itself.
Picture a stain that even the strongest wash cannot lift; it needs an entirely different, stronger agent. So the ordinary concealments 'did not suffice'; to uncover the very highest light, a power was needed that comes specifically through the greatest difficulty — the passing of tzaddikim.
And all this for what? The maamar says explicitly: 'the whole intent in this is that through it the glory of the Holy One should rise.' Not, G-d forbid, a punishment — but so that through this very difficulty the loftiest light, that 'astalek,' would be revealed.
The demand — the seventh generation, and Avraham the first
And now the maamar turns it all into a personal demand: 'this is demanded of each of us — to know that one is in the seventh generation, that the whole superiority of the seventh is that he is seventh to the first.' The greatness of the seventh generation is not by its own merit, but in being 'seventh to the first' — bound to Avraham.
And what was the conduct of that 'first'? 'That the first sought nothing for himself, not even self-sacrifice. For he knew that his whole matter is, as it is written: he called there in the name of Havayah, God of the world.' Avraham sought no spiritual 'greatness' of his own; his whole concern was to proclaim G-dliness in the world.
And how far did he go? In the words of the maamar, Avraham 'came to such places where they knew nothing at all of G-dliness, nothing of Yiddishkeit, and did not know even the aleph-beis — and being there, he set himself entirely aside.' His whole being was given to illuminating the other.
And this is exactly what is demanded of us, the seventh to the first: not to seek my 'self,' not even my spiritual ascent — but, like Avraham, to set myself aside to illuminate another Jew.
'Vayikra' or 'Vayakri' — that the other should himself proclaim
And here a wondrous depth. The verse says 'vayikra — he called in the name of Havayah.' But our Sages expound: 'read not vayikra (he called) but vayakri (he caused to call)' — he made others call in God's name.
And the maamar is precise: 'it is known that in the method of al tikra, both readings stand.' When the Sages say 'read not this but that,' they do not cancel the plain sense — both are true. 'And in this too it is explicitly written: vayikra.' The plain sense remains; upon it is added the layer of 'vayakri.'
'Nevertheless one must know that if you want the vayikra to enter into him — there must be the vayakri. You must see that he not only knows, but himself calls out.' It is not enough that you call; you must bring the other to proclaim himself.
'Although until now the other knew nothing — now you must see that he shout: el olam!' Not only to teach him, but to act upon him until he himself awakens and proclaims. Like a teacher not satisfied that the student heard — he wants the student himself to rise and teach. That is 'vayakri.'
'El olam,' not 'el ha'olam' — world and G-dliness are one
And the maamar makes a final, wondrous precision in 'el olam': 'el olam, not el ha'olam.' It is written without the definite article — and this changes everything.
What is the difference? 'Not el ha'olam — meaning that G-dliness is one thing in itself and the world another in itself, only that G-dliness rules over the world.' To say 'el ha'olam' would mean two separate things, one governing the other from without.
But Avraham proclaimed 'el olam': 'rather, that world and G-dliness are one (kula chad).' Not a Creator ruling a separate world, but that the world itself is not a separate reality at all; it is entirely G-dliness.
And this is the call we must proclaim: not only that 'there is a Creator who rules' — which still leaves the world a reality unto itself — but to reveal that 'world and G-dliness are one.' This is exactly the avodah of the dwelling below: not to shine upon the world from without, but to reveal that the world itself is one with the Holy One.
And in the next chapter — the final one — the maamar will sum it all up, and show how it all depends specifically on us. Thank you for learning with us, and we will meet in the next lesson.