Chassidut.ai

Recap and opening — how is the sense of being a ‘yesh’ an advantage?

Welcome to the fifteenth lesson on the maamar Basi LeGani 5711. Today we complete chapter 4 — and reach the point that overturns the whole picture.

Recall what we learned, in the name of the Mitteler Rebbe in parashas Beshalach, that the great difference between the upper worlds and this world is that specifically in this world it is 'sensed that its existence is from its own self' — it feels itself existing by its own powers, standing on its own.

And we were left with a great wonder. Seemingly this is the worst trait there is. Precisely the feeling 'I exist of myself' is the deepest concealment of the Holy One, the very opposite of the bittul of the upper worlds. So how can it be that specifically this place — which feels most disconnected, most independent — is the destination of all creation?

To answer, the Rebbe Rayatz brings a fundamental parable that distinguishes two things that tend to be confused: 'light' and 'a created thing.' The difference between them will open for us the entire secret.

‘Or’ — light testifies to its source

The Rebbe Rayatz brings — from the maamarim of Rosh Hashanah of that same year — the difference between 'light' and 'a created thing.' Let us begin with light.

Let us hear the words of the maamar, phrase by phrase. First, in flow: 'it is sensed that its existence is from its own self (and as is explained in the discourse of Rosh Hashanah of this year, the difference between a created thing and light, that light is proof of the luminary)' — in the Rosh Hashanah maamarim of that year the difference between 'created thing' and 'light' is explained, that 'light is proof of the luminary': the light testifies to its source. 'That when we see light, the light itself shows and reveals that there is a luminary' — the very seeing of light reveals that there is one who illuminates. 'Whereas the created yesh — not only does it not reveal a Creator, but moreover it conceals and hides this, and on the contrary it is sensed that its existence is from its own self' — the created yesh not only does not reveal, but conceals, and broadcasts that it exists of itself. 'Only that from the side of intellect it is compelled that it is not so' — though by intellect it is clear that it is not so.

'Light is proof of the luminary.' That is: the very existence of light testifies that there is a luminary, a source from which it comes. When we see light in a room, the light itself 'tells' us there is a bulb, a sun, a source. The light does not hide its source — on the contrary, it reveals it. It is entirely testimony and connection to the one who shines it.

Picture a sunbeam coming through the window. The beam does not 'pretend' to be independent; on the contrary — it shouts 'there is a sun!' You cannot look at the beam without knowing at once that it has a source. Light, by its very nature, is nullified to the luminary, points to it, lives from it.

And this is exactly the nature of the upper worlds. They are 'light,' revelation. And therefore they are nullified, sensing their source, 'saying' at every moment — I am from there, from Him, I am a ray of His. Their natural feeling is bittul. Now we will see the very opposite — the 'created thing.'

‘Nivra’ — a created being conceals its source and feels independent

And now the 'created thing' — a created being, a physical yesh, like this world. Here the Rebbe says something sharp: 'the created yesh — not only does it not reveal a Creator, but moreover it conceals and hides this.'

And in the words of the maamar, the continuation: 'from the side of intellect it is compelled that it is not so). And although this is only in its feeling, nevertheless this itself — that it should appear, at least, that its existence is from its own self — this is because its root is from the Etzem, whose existence is from its own self.' We will explain this overturning point in a moment; first the two stages of concealment.

Let us be precise in two stages. First, 'it does not reveal a Creator' — unlike light, the physical yesh does not point to its source. Look at a stone: it does not 'say' there is a Creator. Second, and graver: 'conceals and hides' — it is not merely silent, but active in concealment. Its very coarse, solid existence creates the impression that there is no G-dliness here, that the thing simply exists on its own.

'And on the contrary, it is sensed that its existence is from its own self.' Not only does it conceal — it broadcasts the opposite: a feeling that it exists of itself, stands by its own power. The stone 'broadcasts': I am here, I am solid, I am a reality unto myself. And here the Rebbe adds a note of honesty: 'only that from the side of intellect it is compelled that it is not so.' That is — this feeling is false. By intellect it is clear that nothing exists of itself; all is created and dependent on the Creator. But the feeling, the inner sense of the physical yesh, is nonetheless one of independence.

Picture a lit bulb versus a stone. The lit bulb immediately reveals: 'there is electricity here, there is a source.' The stone? It simply lies there, opaque, telling nothing, as if declaring 'I just exist.' The bulb is 'light' — testifying to its source. The stone is a 'created thing' — concealing it, and sensed as independent.

So we now have a sharp contrast: the upper worlds are 'light' — nullified, pointing to the Source. This world is a 'created thing' — concealing, and sensed as standing on its own. And seemingly this only strengthens the wonder: this world is the most disconnected, the most concealing. So why specifically it is the destination? Now comes the great reversal.

The reversal — the deepest concealment comes from the deepest root

And here the Rebbe overturns everything in one sentence: 'this very thing — that it should appear that its existence is from its own self — this is because its root is from the Etzem, whose existence is from its own self.'

And in the words of the maamar: 'this itself — that it should appear that its existence is from its own self — this is because its root is from the Etzem, whose existence is from its own self. It is thus understood that the intent in creation and chaining-down is not for the sake of the upper worlds, whose matter is revelations, but rather the intent is this lower world, which appears to it that it is not a revelation but essential, that is, its existence is from its own self; and through the avodah in it, through iskafya and is'hapcha, the Etzem is revealed — for its sake was the creation and chaining-down of the worlds.'

Let us break it down slowly, for this is the peak of all chapter 4. We asked: where does this world get the audacity to feel it exists of itself? And the answer is surprising: specifically because its root is in the Etzem. For what is the only thing that truly 'exists of its own self' — that truly exists from itself, with no prior cause? Only the Etzem of the Holy One. This is His most unique trait.

And now the deep logic, and it is beautiful: this world's feeling of 'I exist of myself' is not a random error. It is an echo — distorted, inverted, unconscious — of the only truth that truly exists of itself: the Etzem. An upper world, 'light,' reflects the revelations, and so feels 'I am from Him, from the luminary.' But this world, whose root is planted deeper — in the Etzem itself — reflects, in distortion, specifically the 'existence from its own self.' The uncompromising 'I' of the physical yesh is a distant reflection of the true 'I' of the Holy One.

And this is a perfect answer to 'why specifically below.' Specifically the world that conceals most, that is sensed as most independent — specifically it carries within it the deepest root, the Etzem. The greatest concealment is not a sign of distance; it is a sign of the highest root. Like a person of especially strong personality, whose very stubbornness and 'I' testify to a deep inner power — so this world's sense of 'yesh' testifies that its source is in the Etzem.

But there is a crucial matter here: this root is hidden, utterly concealed. The sense of 'yesh' conceals it instead of revealing it. Someone is needed to bring the hidden treasure out of concealment into revelation. And who does this? We do, through our avodah.

The avodah that reveals — ‘iskafya’ and ‘is’hapcha’

The Rebbe continues: 'and through the avodah in it, through iskafya and is'hapcha, the Etzem is revealed.' The treasure hidden in this world is not revealed by itself — it is revealed specifically through a person's avodah, and there are two levels in this revelation. We will know them now in depth; the peak of their explanation, the matter of 'folly of holiness,' we will continue in the next chapter.

'Iskafya' — literally from Aramaic: to subdue, to conquer. This is the avodah of a person who feels within himself a pull toward the not-good — toward anger, desire, laziness, despair — and overcomes it and says 'no.' He does not nullify the evil will, but he does not heed it; he subdues it. Picture a person training to be silent in the face of an insult: within him a sharp reaction boils, and he restrains it. He did not transform the anger — but he conquered it. This is 'iskafya': subduing the other side.

'Is'hapcha' — literally from Aramaic: to transform. And this is a higher level. Here the person does not merely subdue the darkness — he takes its very energy and turns it toward holiness. He does not merely restrain the anger — but takes that same inner fire, that same intensity, and channels it into true fervor in serving G-d, into zeal for truth. The darkness is not merely conquered; it becomes light. Picture a person of stormy temperament: in 'iskafya' he reins in the storm; in 'is'hapcha' he turns that same storm into burning devotion to a good cause, into giving.

And why does specifically this avodah reveal the Etzem? Think of what happens in it. Specifically in the place that most concealed G-d — in a world of 'I exist of myself,' within a soul that pulls toward evil — a person comes and, out of the concealment itself, subdues and transforms the darkness into light. He does not receive ready-made G-dliness from above; he uncovers it from the thickest concealment. And when the greatest concealment itself becomes a revelation — what is revealed is not merely light, but the Etzem itself, that very Etzem that was hidden there, in the root, all along. The deepest concealment, when transformed, reveals the deepest root.

Summary of Chapter 4 — and a preface to Chapter 5

So let us sum up all of chapter 4.

We opened with the question why the essence of the Shechina is specifically in the lower realms, and answered: 'the Holy One desired to have a dwelling in the lower realms.' Then we deepened: true creation, yesh me-ayin, comes only from the Etzem; the upper worlds, even Atzilus, are only 'gilui ha'helem' — a descent — and the Etzem cannot be for their sake. And we learned, in the name of the Mitteler Rebbe in parashas Beshalach, that specifically this world 'is sensed that its existence is from its own self'; and we saw, through the parable of light and created thing, that this sense of 'yesh' — which seems a flaw — is specifically an echo of the Etzem, which alone truly 'exists of its own self.' Therefore specifically here the Etzem is hidden, and through the avodah — iskafya and is'hapcha — it is revealed. 'For its sake was the creation and chaining-down of the worlds.'