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‫באתי לגני‬
‫תשל"ו‬
Basi LeGani
5736
‫חלק ד‬
Part Four
www.simplychassidus.com
‫ב"ה‬
About Simply Chassidus
Simply Chassidus releases one ma’amar of the Rebbe each month
with English translation and commentary. Each ma’amar is divided
into three sections, each of which can be learned in approximately
one hour. By learning one section per week, usually on Shabbos
morning, participants can finish one ma’amar per month, with time to
review the ma’amar on Shabbos Mevarchim.
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Reviewed with Rabbi Fischel Oster in the zechus of refuah shleima for
‫ארי' יהודה בן שרה רבקה‬.
Made possible by
The ma’amar “Basi LeGani 5736” from Sefer Hamaamorim Melukat Vol. 2 is
copyrighted by Kehot Publication Society, a division of Merkos L’inyonei
Chinuch, and is reprinted here with permission.
‫ד"ה באתי לגני‬
3
Section Four
In the previous three sections, the Rebbe explained the following
points:

The first five chapters of the Frierdiker Rebbe’s ma’amar
explained that a Jew needs to reveal Hashem’s essence within
the physical world, making a dirah b’tachtonim.

The Frierdiker Rebbe explained that this is done through
performing eskafia and eshapcha, serving Hashem in an
“irrationally holy” way (shtus d’kedusha) in order to counteract
the shtus of his animal soul.

Because the Mishkan (and Bais HaMikdash) enabled this to
happen in the physical world, it was constructed in a way that
represents the method we use to make a dirah b’tachtonim.
In chapter six, the Frierdiker Rebbe focuses on the “ ‫”קרשים‬
(beams) which were used to make the Mishkan (specifically
the letter “‫ ”ר‬from the word “‫”קרשים‬.

The difference between the letters “‫ ”ר‬of kelipah and “‫ ”ד‬of
kedusha is that the letter “‫ ”ד‬has a “‫ ”י‬behind it.
This “‫”י‬
represents a Jew’s bittul in all areas of his service of Hashem,
which is necessary in order to create a dirah b’tachtonim. The
Frierdiker Rebbe explained that this “‫ ”י‬represents “the bittul
of malchus of Atzilus, which has nothing of its own
whatsoever.” (This is the key phrase that the Rebbe explains
in this ma’amar.)

The Rebbe brought several sources to explain that this bittul
is the bittul of chochmah (the Jews’ preparation for the giving
of the Torah, the analogy of a teacher and student, and the
story of Avraham referring to Sarah as “my sister”).
‫ ה'תשל"ו‬,‫ ח' שבט‬,‫ש"פ בא‬

4
The Rebbe then expanded on this by explaining why
complete bittul is necessary in order to receive from an
incomparably higher level, such as a student learning from an
incomparably greater teacher, how Rebbi Zeira needed to
fast one hundred times and forget the Talmud Bavli in order
to learn the (incomparably higher) Talmud Yerushalmi, or
“chesed zuta” revealing the true greatness of Hashem’s
essence.

At the end of the previous section, the Rebbe explained
(through the analogy of the “clear color” of water) that this
level of complete bittul is higher than both the external and
essential levels of chochmah. Based on this, we understood
that complete bittul only exists on the level of kesser.
In summary, the ma’amar has explained two general types of bittul:
The first type of bittul retains some feeling of “self.” Even though this
is still considered bittul (and is therefore in the realm of holiness), it
isn’t complete bittul. One example of this was the bittul of binah:
even though it is within the realm of holiness, it isn’t complete bittul
because it involves intellectual comprehension (“self” – something
“other than Hashem”). This bittul is represented by the expanded
spelling “‫”יו"ד‬, which is only relevant when there is “someone else” to
communicate the letter to.
The second type of bittul has “nothing of its own at all” – complete
bittul. In general, this is represented by the letter “‫ ”י‬as it exists on its
own (without the expanded spelling), and corresponds to level of
chochmah. The Rebbe concluded the previous section by clarifying
that the ultimate bittul is even higher than the letter “‫”י‬, and is
represented by the level of kesser.
5
‫ד"ה באתי לגני‬
The Rebbe now connects these two general concepts of bittul to the
difference between the terms “Rav” and “Rebbi”:
,‫ כל רב מבבל כל רבי מא"י‬73‫ז) ויש לקשר זה עם מאמר התיקונים‬
‫ אל חוצה‬,‫שבצאתו יתברך לחוץ‬, 74‫ומבאר בשער מאמרי רשב"י‬
‫ אינו יוצא מבחינת ההויות אלא שבא בבחינת שלשה‬,)‫לארץ (בבל‬
.‫המילויים של ע"ב ס"ג מ"ה‬
In Sefer HaTikkunim it says that “anyone referred to as ‘Rav’ is from
Bavel, and anyone referred to as ‘Rebbi’ is from Eretz Yisroel.” In the
sefer Sha’ar Ma’amarei HaRashbi it explains this statement as follows:
“When Hashem ‘goes out’ of Eretz Yisroel to Bavel, He doesn’t
‘leave’ all the levels of Havayah. Rather, He reveals Himself
through the three expanded spellings of the name Havayah:
Av, Sag, and Mah [‫מ"ה‬
‫ע"ב ס"ג‬
which are named for their
gematrias – 72, 63, and 45].”
[Editor’s note: Just like we explained above that “‫ ”י‬can be spelled
“‫”יו"ד‬, these different revelations of the name Havayah are achieved
through various expanded spellings of each letter. The letters “ ‫”ה‬and
“‫ ”ו‬can be spelled in their full forms various ways (such as spelling “ ‫”ה‬
as “‫”ה"ה‬, “‫”ה"י‬, or “‫ )”ה"א‬to achieve these different numerical values.]
‫ כי איננו יוצא לחו"ל אלא‬,‫ פירוש‬,‫ הנה ה' רוכב על ע"ב ק"ל‬75‫וז"ש‬
‫ והנה‬,]‫בבחינת ע"ב ק"ל [שהוא מילוי ההוי' של מ"ה דאלפי"ן כנודע‬
,‫ אבל בארץ ישראל‬.‫ ולכן כל ר"ב הוא מבבל‬,‫ע"ב ק"ל בגימטריא ר"ב‬
‫ לפי ששם מתחברים עם העשרה אותיות של ההוי' עם‬,‫אז נקרא רבי‬
.)‫ ויהי' הכל בגימטריא רב"י (ע"כ‬,‫המילוי שלהם שהוא ע"ב ק"ל‬
The Sha’ar Ma’amarei HaRashbi continues:
‫ ה'תשל"ו‬,‫ ח' שבט‬,‫ש"פ בא‬
6
“This is the meaning of the possuk, ‘Havayah is riding on a
‘light cloud’ (‫ַקל‬
‫) ָעב‬
[and He will come to Mitzrayim].’ The
only way that the name Havayah is revealed outside of Eretz
Yisroel is through “‫ק"ל‬
‫”ע"ב‬, which is the ‘external expression
of the simple spelling of Havayah and the external expression
of the expanded spelling of the name Mah, which is the
expanded spelling which uses the letter “‫”א‬.’”
The “external expression” (in Hebrew, “‫ )”אחורים‬is when the name of
Hashem is written recursively using more letters each time, referred
to as “ribua”:
10
‫י‬
15=5+10
‫ה‬-‫י‬
21=6+5+10
‫ו‬-‫ה‬-‫י‬
26=5+6+5+10
‫ה‬-‫ו‬-‫ה‬-‫י‬
72=26+21+15+10
Total
Therefore, the external expression of the simple spelling of Havayah
has the value of 72, “‫”ע"ב‬.
If this is written with each letter in the expanded form (using the
letter “‫)”א‬, it would be written as follows:
20=4+6+10
‫יו"ד‬
26=(1+5)+(4+6+10)
‫ה"א‬-‫יו"ד‬
39=(6+1+6)+(1+5)+(4+6+10)
‫וא"ו‬-‫ה"א‬-‫יו"ד‬
‫ד"ה באתי לגני‬
7
45=(1+5)+(6+1+6)+(1+5)+(4+6+10)
‫ה"א‬-‫וא"ו‬-‫ה"א‬-‫יו"ד‬
130=45+39+26+20
Total
Therefore, the external expression of the expanded spelling of
Havayah (using the letter “‫ )”א‬has the value of 130, “‫”ק"ל‬.
To summarize, the possuk is telling us that the name Havayah is
revealed to lower levels of creation (“outside of Eretz Yisroel”) through
progressively lower expressions (represented by recursive and
expanded spellings) of the name Havayah.
The Shaar Ma’amarei HaRashbi concludes:
“This is why the sages in Bavel (outside of Eretz Yisroel) were
called ‘Rav’; “‫ ”ר"ב‬is gematria 202, which is “‫ ”ע"ב‬+ “‫”ק"ל‬
(72+130=202). [Because Havayah is only revealed there by
being expressed (and concealed) through both of these
levels.] However, in Eretz Yisroel, the sages were called “‫”רבי‬
(with an additional “‫”י‬, which has a value of 10) because there
these external expressions are also connected to the “ten
letters of the name Havayah” (when spelled as the name Mah,
‫ה"א‬-‫וא"ו‬-‫ה"א‬-‫)יו"ד‬, bringing the total value to
“‫ ”ע"ב‬+ “‫( ”ק"ל‬10+72+130=212), the value of “‫”רבי‬.
212 (“‫ ”י‬+
The Ba’al Shem Tov adds a deeper explanation to the statement of
the Sefer HaTikkunim:
,‫ בפירוש המאמר כל רב מבבל וכל רבי מא"י‬76‫ומוסיף הבעש"ט‬
,‫ ר' הוא ראשית חכמה ב' הוא בחינת בינה‬,‫שר"ב קאי על בחינת חו"ב‬
.‫ואות י' המתוסף ברבי הוא הנביע מא"ס‬
The Ba’al Shem Tov says that the letters “‫ ”ר"ב‬refers to the levels of
chochmah and binah, because “‫ ”ר‬refers to the phrase “
‫ראשית‬
‫ ה'תשל"ו‬,‫ ח' שבט‬,‫ש"פ בא‬
‫”חכמה‬
8
(the beginning of chochmah) and “‫ ”ב‬refers to the word
“binah.” The additional “‫ ”י‬added to the term “‫ ”רבי‬refers to “that
which flows forth from Ein Sof.”
The Rebbe points out the difference between the explanation of the
Sha’ar Ma’amarei HaRashbi and the explanation of the Ba’al Shem Tov:
‫וי"ל שבחינת הי' המתוסף ברבי לפי ביאור הבעש"ט הוא למעלה‬
‫ כי לפי‬.‫מבחינת יו"ד הנ"ל לפי הביאור שבשער מאמרי רשב"י‬
‫הביאור שבשער מאמרי רשב"י היו"ד היא העשר אותיות [שהוא יו"ד‬
‫ ורק שהוא נעלה יותר מבחינת המילוי שבגימטריא ע"ב‬,‫עם המילוי‬
‫ משא"כ לפי ביאור הבעש"ט הוא היו"ד עצמו שלמעלה‬,]‫ק"ל‬
.‫מבחינת מילוי‬
The Ba’al Shem Tov’s explanation of the “‫ ”י‬refers to a higher level
than the explanation of the Sha’ar Ma’amarei HaRashbi:

The Sha’ar Ma’amarei HaRashbi said that “‫ ”י‬refers to “the ten
letters of the name Mah, and the “‫ ”י‬in the expanded spelling
of Mah is written as “‫( ”יו"ד‬the external expression of “‫)”י‬.
This is higher than “‫ק"ל‬
‫”ע"ב‬,
but is still an external
expression of the “‫”י‬.

The Ba’al Shem Tov explained that the “ ‫ ”י‬refers to the letter
“‫ ”י‬itself (without the expanded spelling) [as it is revealed
from Ein Sof], which is higher than the expanded spelling.
This parallels the explanation above regarding how the bittul of the
essence of chochmah “‫ ”י‬is higher than the external revelation of
chochmah “‫ ”יו"ד‬which is revealed to “someone else”.
The Rebbe now explains why the higher level of “‫ ”י‬can only be
revealed in Eretz Yisroel:
9
‫ד"ה באתי לגני‬
‫וביאור השייכות דבחינת יו"ד לא"י (מה שבא"י דוקא הוא רבי‬
'‫ ארץ אשר ה"א גו‬78‫ עה"פ‬77‫ יובן בהקדם תורת הרב המגיד‬,)‫ביו"ד‬
,'‫תמיד עיני ה"א גו‬
The Maggid explains the following possuk:
A land Hashem, your G-d, looks after; the
eyes of Hashem your G-d are always
upon it, from the beginning of the year to
the end of the year.
ָ ‫ֶא ֶרץ ֲא ֶשר יְ יָ ֱאל ֶק‬
‫יך ד ֵרש‬
ָ ‫א ָתה ָת ִמיד ֵעינֵ י יְ יָ ֱאל ֶק‬
‫יך‬
‫ָבה ֵמ ֵר ִשית ַה ָשנָ ה וְ ַעד‬
:‫ַא ֲח ִרית ָשנָ ה‬
‫ עיני‬81‫ עין ה' אל יראיו לשון יחיד וכתיב‬80‫ הקשה כתיב‬79‫דבספר הזהר‬
.‫ה' אל צדיקים לשון רבים‬
The Maggid explains this possuk by quoting a question from the
Zohar, which compares two seemingly contradictory pesukim:
Behold the eye of Hashem is to those who
fear Him, to those who hope for His
‫ִה ֵנה ֵעין יְ יָ ֶאל יְ ֵר ָאיו‬
:‫לַ ְמיַ ֲחלִ ים לְ ַח ְסדו‬
kindness.
The eyes of Hashem are to the tzadikim,
and His ears are to their cry.
‫יקים‬
ִ ‫ֵעינֵ י יְ ָי ֶאל ַצ ִד‬
:‫וְ ָאזְ נָ יו ֶאל ַשוְ ָע ָתם‬
The first possuk uses the singular term “eye,” while the second possuk
refers to “eyes” with the plural term.
The Maggid explains the answer of the Zohar:
‫ חכמות‬83‫ וכתיב‬.‫ עיני העדה‬82‫ולפי פשוטו י"ל כי הנה חכמים נקראו‬
. 84‫בחוץ תרונה ב' חכמות חכמה עילאה וחכמה תתאה‬
The Maggid explains that the concept of “eyes” refers to chochmah, as
the sages (“‫”חכמים‬, chachomim, wise ones) are referred to as “
‫( ”העדה‬the eyes of the congregation).
‫עיני‬
The plural form “eyes” refers
‫ ה'תשל"ו‬,‫ ח' שבט‬,‫ש"פ בא‬
to two levels of chochmah, as referred to in the possuk, “
‫” ָתר ָנה‬
10
‫ָחכְ מות ַבחוץ‬
(“Wisdoms shout outside”): the “higher chochmah” and the
“lower chochmah.”
The Maggid then describes two levels of fear of Hashem:
‫והנה יש יראה פנימית ויראה חיצונית יראה חיצונית היא היראה‬
‫היינו שאינו מכיר פנימיותו ורק שרואה את גדלו‬, 85‫שמחמת גדלות‬
‫שגם כשלא ראה את‬, 86‫ומחמת זה הוא ירא [וע"ד המבואר בתניא‬
‫המלך מעולם ואינו מכירו כלל ורק רואה ששרים רבים ונכבדים‬
‫ ויראה פנימית היא‬,]‫ תפול עליו אימה ופחד‬,‫משתחווים לאיש אחד‬
.‫שמכיר את פנימיותו וחשיבותו ומחמת זה הוא ירא ומתבייש מפניו‬
. 85‫ויראה זו נקראת יראה בושת‬
The first type of fear is a “fear of the external” which results from
recognizing Hashem’s greatness (in seeing what Hashem does in
creation). [This is similar to a level of fear explained in Tanya: The
Alter Rebbe says that even if a person has never met the king himself,
when he sees many respected ministers all bowing down to the king
(like the sun and stars move towards the west, the place of the
Shechina), he will immediately be inspired with a great fear [respect]
of the king’s awesomeness.]
The second type of fear is “fear of the essential,” which results when
a person recognizes the significance of who Hashem “is.” As a result
of this recognition, a person is ashamed of his own insignificance
before Hashem – and therefore has tremendous reverence for Him.
This type of fear is called “the fear caused by shame.”
The Maggid then relates these two levels of fear to the two levels of
chochmah:
.‫וב' בחינות אלו שביראה הן נגד חכמה עילאה וחכמה תתאה‬
,‫ שם היראה היא מחמת גדלות‬,‫ שהיא בחינת מלכות‬,‫דבחכמה תתאה‬
.‫ובחכמה עילאה (היינו בחינת חכמה) היראה היא מחמת פנימיות‬
‫ד"ה באתי לגני‬
11
These two levels of fear correspond to the two levels of chochmah
mentioned above:

The higher level of fear (the fear caused by shame that comes
as a result of recognizing who Hashem is) corresponds to the
higher level of chochmah. This refers to the actual sefirah of
chochmah.

The lower level of fear (the “external” fear caused by
recognizing Hashem’s greatness through observing what
Hashem does) corresponds to the lower level of chochmah.
This “lower chochmah” refers to the sefirah of malchus.
However, the bittul of the higher level of fear still retains a certain
aspect of “self”:
‫ וזה‬,'‫והנה כדי להיות ירא בושת צריך להכיר ולהשיג את אלקותו ית‬
,‫א"א אלא ע"י צמצום שמצמצם את עצמו כביכול שיכולים להשיגו‬
.‫וזה הצמצום בא ע"י שיקטין האדם את עצמו כי כמים הפנים לפנים‬
On one hand, in order to achieve the higher level of fear (recognizing
who Hashem is), one has to “understand” G-dliness (which implies a
certain feeling of “self,” as explained above regarding binah).
On the other hand, this understanding (“self”) is only possible if a
person has bittul. Since it is impossible for a person to understand
Hashem, this understanding of G-dliness is only possible if Hashem
first “conceals” Himself to make G-dliness understandable to our
limited intellect. In order to “motivate” Hashem to conceal Himself
(which corresponds to the bittul of the incomparably greater teacher),
a Jew first needs to “make himself small” through his own bittul (the
bittul of the student).
We see from this that the bittul of the higher level of fear is not
complete bittul.
‫ ה'תשל"ו‬,‫ ח' שבט‬,‫ש"פ בא‬
12
Based on this, the Maggid explains why the possuk about Eretz Yisroel
uses the plural form of “eyes”:
‫ שבארץ‬,‫ עיני לשון רבים‬,‫וזהו מ"ש גבי ארץ ישראל עיני ה"א בה‬
‫ דעם היות‬.‫ יראה החיצונית ויראה הפנימית‬,‫ישראל יש ב' עיינין‬
‫ מ"מ מצד המעלה דאור חוזר יש בה‬,‫שארץ היא בחינת מלכות ח"ת‬
‫ ובדוגמת מה שבאויר הסמוך לארץ יש‬.‫גם התגלות יראה עליונה‬
‫ כי השמש שמכה על הארץ חוזרת‬,‫יותר חמימות מבאויר האמצעי‬
.‫ממנו הארה למעלה עד שליש החלל‬
As explained above, “eyes” refer to two levels of chochmah.
Therefore, when the possuk says that the eyes of Hashem are on
Eretz Yisroel, it means that Eretz Yisroel has a revelation of both the
higher and lower and levels of chochmah (and corresponding levels
of fear).
However, this leads to a question: Eretz (land) refers to malchus, the
lower chochmah (and the fear of what Hashem does). If so, how can
it be that eretz also has a revelation of the higher chochmah (the “fear
of shame”)?
The Maggid explains that the reason that “Eretz Yisroel” (malchus) is
also able to reveal the higher level of chochmah is due to the
“advantage of ohr chozer (reflected light):”

Ohr yashar (direct light) refers to the revelation of G-dliness
“from above to below” – a revelation initiated by Hashem that
was not a result of the elevation of the lower worlds. Since
this “light” was not achieved as a result of a refinement of the
world (which is Hashem’s essential desire and ultimate goal
for creation), the revelation does not reflect a revelation of
Hashem’s essence.

However, ohr chozer refers to a revelation of G-dliness that is
a result of the refinement of the lower worlds. Since this
‫ד"ה באתי לגני‬
13
revelation is achieved through accomplishing the ultimate
purpose of creation, it therefore reveals Hashem’s essence.
The Maggid provides an analogy for the advantage of ohr chozer:
Since the sun’s rays come down to the earth through the
atmosphere, we would expect that the warmest air would be found
at the highest level due to its closeness to the sun. However, the
warmest air is actually found right above the earth’s surface because
the sun’s rays have reached their “destination” (ultimate goal) and
then reflect off of the earth to create the greatest heat.
Similarly, Eretz Yisroel represents the bittul of malchus – simple
dedication to achieving Hashem’s mission in the physical world.
Since Hashem’s ultimate goal is achieved through the bittul of
malchus, it therefore has the advantage of ohr chozer and is able to
reveal an even higher level of G-dliness – a revelation of Hashem’s
essence. This revelation of Hashem’s essence also contains within it
the higher level of chochmah.
This is why the possuk says that the eyes of Hashem are on Eretz
Yisroel – by having the “lower” bittul of malchus (one “eye”), it reveals
Hashem’s essence which also contains a revelation of the higher level
of chochmah (the other “eye”).
[Editor’s note: This answer of the Maggid reflects the central point of
this entire ma’amar:
Through the complete bittul of malchus (the “lower chochmah,” which
is the bittul of the “‫ ”י‬on the back of the “‫ )”ד‬we are able to reveal the
higher level of chochmah to an even greater degree than when the
higher level of chochmah is revealed on its own.
This is because the kabbalas ol of the “lower chochmah” creates a
better “atmosphere” for the revelation of G-dliness than the higher
chochmah due to its superior bittul – the complete bittul which
‫ ה'תשל"ו‬,‫ ח' שבט‬,‫ש"פ בא‬
14
“reflects” G-dliness in its purest state by not mixing itself in
whatsoever. End of editor’s note.]
[Editor’s note: The Maggid then uses this principle to answer the
contradiction between the two pesukim mentioned above:

“The eyes (plural) of Hashem are to the tzadikim” because
they have both the higher and lower levels of fear (which
correspond to both levels of chochmah).

“The eye of Hashem is to those who fear Him” with only one
fear – the higher level of chochmah, which doesn’t have as
great of a bittul as malchus. End of editor’s note.]
The Maggid concludes by explaining how we also see this concept
reflected in the end of the possuk: “from the beginning of the year to
the end of the year:”
‫ ויש בה ב' עיינין חכמה‬,‫ ארץ הוא א"י‬,‫וזהו ארץ אשר עיני ה"א בה‬
‫ ראשית הוא‬,‫ מרשית השנה ועד אחרית שנה‬.‫עילאה וחכמה תתאה‬
‫ כי ח"ע המתגלית בח"ת (ארץ) אין בה אל"ף‬,‫ח"ע [ורשית חסר כתיב‬
.)‫ (ע"כ תוכן התורה של הה"מ‬.]'‫המורה עלי‬
Eretz Yisroel (representing malchus) has both “eyes” – the lower and
higher levels of chochmah. The “beginning of the year” represents
the higher level of chochmah called “‫( ”ראשית‬beginning), but it is
written “‫( ”רשית‬without an “‫ )”א‬to show that it represents how the
higher level of chochmah is revealed in malchus.
Based on this explanation of the Maggid, the Rebbe now explains
why specifically in Eretz Yisroel the sages are referred to as “Rebbi”
(“‫”רבי‬, with a “‫)”י‬:
‫ועפ"ז יובן מה שאמרו כל רב מבבל וכל רבי מא"י [שבא"י הוא רב‬
‫ דהגם שא"י היא בחינת מלכות ח"ת‬,]‫בתוס' יו"ד המורה על חכמה‬
15
‫ד"ה באתי לגני‬
,‫ מכיון שביראה התחתונה יש גם התגלות יראה עליונה‬,‫ מ"מ‬,‫ויר"ת‬
.‫לכן בא"י הוא רבי ביו"ד‬
As explained above, the “‫ ”י‬refers to chochmah. Even though Eretz
Yisroel corresponds to the level of malchus (the “lower chochmah” and
“lower fear”), the bittul of malchus (the lower fear) also contains within
it the “higher fear,” represented by the “‫”י‬. Therefore, in Eretz Yisroel
(malchus), the sages are referred to as “Rebbi” (“‫”רבי‬, with a “‫)”י‬.
The Rebbe clarifies which aspect of chochmah this is referring to:
‫וזהו ג"כ מה שהיו"ד המתוסף ברבי (מא"י) הוא בחינת פנימיות‬
‫ כי בחינת יראה בושת הבאה מהכרת הפנימיות היא‬,‫החכמה כנ"ל‬
,‫ ולכן הי' ברבי (שמא"י) בחינת פנימיות החכמה‬,‫בחינת פנימיות ח"ע‬
.‫ כנ"ל מהבעש"ט‬,‫ועד לבחינת נביע מא"ס‬
This also explains why the “‫ ”י‬of “‫( ”רבי‬Rebbi) refers to the essential
level of chochmah (explained in the previous section based on the
ma’amar of the Rebbe Rashab). Because the “fear caused by shame”
is a result of recognizing “who Hashem is (in essence),” we see that it
comes from the essential level of chochmah. This level is revealed in
Eretz Yisroel (the bittul of malchus), and also includes the higher
revelation of the “‫ ”י‬described by the Ba’al Shem Tov (above) – the “‫”י‬
as it “flows forth from Ein Sof.”
In summary, the bittul of “‫( ”רבי‬malchus, Eretz Yisroel) reveals the
essence of G-dliness (“the “‫ ”י‬as it “flows forth from Ein Sof”), and is
greater than the bittul of “‫( ”רב‬chochmah and binah) who is “outside
of Eretz Yisroel” (does not have the bittul of malchus).
The Rebbe now returns to answer the fundamental question on the
Frierdiker Rebbe’s ma’amar:
‫ ה'תשל"ו‬,‫ ח' שבט‬,‫ש"פ בא‬
16
Why did the Frierdiker Rebbe say that the bittul of the “‫( ”י‬on the back
of the “‫ )”ד‬is the bittul of “making oneself small,” which is the bittul of
malchus of Atzilus (and not chochmah), [and then add] which has
“nothing of its own at all?”
‫ח) וזהו מ"ש כ"ק מו"ח אדמו"ר בהמאמר בענין היו"ד שבאחורי‬
‫ שאות יו"ד מורה על הביטול ואזעירת גרמה והיינו מלכות‬,'‫הד‬
‫ שהביטול דבחינת מלכות הוא [לא‬,‫דאצילות דלית לה מגרמה כלום‬
‫ כ"א] בחינת הביטול דלית לה מגרמה‬,‫רק הביטול דאזעירת גרמה‬
,‫ בחינת ח"ת‬,‫ וכנ"ל שדוקא במלכות‬.‫ שהוא תכלית הביטול‬,‫כלום‬
.‫נתגלה בחינת ביטול הכי עליון‬
In order to explain that the bittul which is necessary in order to create
a dirah b’tachtonim is complete bittul (and not just “making oneself
small”), the Frierdiker Rebbe specified that the bittul represented by
the “‫ ”י‬on the back of the “‫ ”ד‬is the complete bittul of malchus of
Atzilus, which has nothing of its own at all.” As explained in the
previous sections, only malchus (the “lower chochmah”) is able to
reveal this ultimate level of bittul.
To explain the Frierdiker Rebbe’s words in detail:
The Frierdiker Rebbe first explains the bittul of the “‫ ”י‬itself, which (on
its own) represents the level of chochmah. The “‫ ”י‬itself is a letter – it
is just the smallest letter in the alef-bais – which represents “making
oneself small.” This corresponds to the bittul needed by the teacher
to transmit an idea to an incomparably lower student, and the bittul
of “the color of water” described in the previous sections.
The Frierdiker Rebbe then clarifies that the bittul of the “‫ ”י‬itself is not
sufficient to create a dirah b’tachtonim. Since the “‫ ”י‬has some subtle
aspect of “self” (even the subtle existence of the “light which is
revealed from its source” described in the previous section), it is not
capable of revealing Hashem’s true essence.
‫ד"ה באתי לגני‬
17
In order to create a dirah b’tachtonim a Jew needs to have the bittul of
the “‫ ”י‬on the back of the “‫( ”ד‬dalet, related to dalus – the complete
poverty of having “nothing of your own whatsoever”). This refers to
the bittul of malchus, which is even greater than the bittul of
chochmah and enables the revelation of Hashem’s essence.
This
corresponds to the bittul of the student (and the bittul of Rebbi Zeira)
which is necessary in order to receive from an incomparably higher
level.
The Rebbe now explains how this concept is reflected throughout the
rest of the Frierdiker Rebbe’s ma’amar:
‫ שביטול זה צ"ל בכל ג' הקוין דתורה עבודה‬,‫וממשיך בהמאמר‬
‫ שבלימוד התורה אינו מספיק ביטול סתם (השלילה דגסי‬,‫וגמ"ח‬
‫ וכן בקו העבודה‬,"‫הרוח) כ"א צ"ל "בבחינת ביטול במציאות לגמרי‬
‫(תפלה) צ"ל הביטול דעני ואביון אני שהוא בחינת הביטול דבחינת‬
‫ וכן בקו הגמ"ח (קיום המצוות) מבאר בהמשל דהגבהת‬,‫מלכות‬
‫ שבכדי‬,)‫ כנ"ל‬,‫משא כבדה (שהוא משל על ענין דקיום המצוות‬
)‫ כ"א‬,‫להגבי' משא כבדה ביותר (אינו מספיק שיצמצם עצמו קצת‬
.‫צריך לצמצם את עצמו ביותר‬
As explained earlier in the ma’amar, the Frierdiker Rebbe brings
examples of this bittul from all three foundational areas of serving
Hashem: learning Torah, davening, and the performance of mitzvos.
In each one of these areas, “making oneself small” is not enough –
the complete bittul of “having nothing of your own at all” (malchus) is
necessary:

It is not enough to learn Torah in a way that negates any
sense of personal pride (“I am small”); Torah needs to be
learned as if one is “merely repeating Hashem’s words.” (“I am
nothing.”)
‫ ה'תשל"ו‬,‫ ח' שבט‬,‫ש"פ בא‬

18
It is not enough to daven with a general humility; a Jew needs
to feel as if he is “poor and impoverished” (having nothing of
his own).

A minimal amount of focus is not enough to “pick up a heavy
object” (become involved with the physical world for the sake
of
performing
mitzvos);
one
needs
complete
“focus”
(complete bittul) in order to perform mitzvos.
‫ שמקבל‬,‫וע"י הביטול (בכל ג' קוין הנ"ל) הוא נעשה כלי ריקן ומחזיק‬
‫את כל הגילויים והכחות שנותנים מלמעלה לעבוד את עבודתו‬
‫ ועד שעושה מקשר‬,‫בלימוד התורה וקיום המצוות ועבודת התפלה‬
‫ שמהפך את השטות דלעו"ז‬,‫ושקר העולם שיתהפך לקרשי המשכן‬
.‫לשטות דקדושה‬
Through having complete bittul in all three areas of serving Hashem a
Jew becomes an “empty container which is capable of containing [the
maximum amount within it].” Therefore, he is able to receive all the
energy and capabilities that Hashem is giving him in order to serve
Him in all three areas, enabling him to transform the irrational
“connection” (‫ )קשר‬to – and “deceptive appearance” (‫ )שקר‬of – the
physical world (shtus d’kelipah) into the beams ( ‫ )קרש‬of the Mishkan
– a connection to Hashem which is beyond the bounds of logic (shtus
d’kedusha).
‫ שאז הוא כלי לקבל הכחות‬,‫דכל זה הוא ע"י הביטול דכלי ריקן‬
‫ וכמבואר‬,‫שנותנים מלמעלה שיוכל לנצח את מלחמת היצר‬
‫ שבשביל נצוח המלחמה מבזבזים את האוצרות הכמוסים‬87‫בהמאמר‬
‫מדור דור (מה שאצר בעצמו וגם מה שאצרו אבותיו) ומוסרים אותם‬
)‫ בשביל אנשי החיל שהם דוקא (אנשי החיל‬,‫ע"י פקידי החיל‬
,‫ בכל ג' הפירושים שבזה‬,'‫ הצבאות הוי‬,‫מביאים את הנצחון בפועל‬
. 88‫כמבואר בהמאמר‬
Receiving the capabilities needed to accomplish this goal is
dependent on the “space” created within the receiver by making
‫ד"ה באתי לגני‬
19
himself a completely “empty container” to receive everything that
Hashem is giving him in order to defeat the yetzer hora.
Later in the ma’amar, the Frierdiker Rebbe compares winning the war
against the yetzer hora in order to create a dirah b’tachtonim to an
actual war of a kingdom. Even though the king usually keeps his
precious treasures locked away, his desire for victory motivates him
to open his treasure vault and freely spend his treasures on anything
that will help him win the war. He puts the treasure in the hands of
his generals to spend on whatever the soldiers need in order to
ensure their success and victory.
Similarly, Hashem has created the world in such a way that He keeps
His “precious treasures” (the revelation of His essence) hidden away
from creation.
However, when a Jew is fighting to make a dirah
b’tachtonim with complete dedication to the King (bittul), the King
opens the “treasure vault” (which has been stored away through both
the Jew’s own efforts and the efforts of his ancestors) and puts it in
the hands of the Rebbe’im (the “generals”) to give it to us (the “foot
soldiers”) in order to win the war.
This is why the Jews are called “Tzivos Hashem,” which includes all
three meanings of the word “‫”צבא‬:
1. We are the “army” (‫ )צבא‬of Hashem (in order to win the war
against the yetzer hora and create a dirah b’tachtonim).
2. We have a “fixed amount of time” (‫ )צבא‬in the world in order
to complete our mission.
3. We have a “beautiful variety” (‫ )צבא‬of Jews who all have their
own specific abilities and roles within this mission.
The Rebbe concludes:
‫ ה'תשל"ו‬,‫ ח' שבט‬,‫ש"פ בא‬
20
‫ בעצם‬89‫ וכמ"ש‬,‫והנה התואר צבאות הוי' לישראל התחיל מזמן יצי"מ‬
‫ ומזה מובן גם בנוגע‬,‫ יצאו כל צבאות הוי' מארץ מצרים‬1‫היום הזה‬
‫ שתהי' בדוגמת הגאולה דיציאת מצרים‬,‫לגאולה העתידה‬
‫ שעי"ז יהי' הגילוי‬,‫ כימי צאתך מארץ מצרים אראנו נפלאות‬90‫וכמ"ש‬
‫דגאולה העתידה שאז יהיו נפלאות אפילו לגבי הענינים שהיו‬
.‫ והוא בתוכם‬92‫ולאח"ז יהי' הקיצו ורננו שוכני עפר‬, 91‫ביציאת מצרים‬
The Jews were first referred to as Tzivos Hashem when we left
Mitzrayim, as it says, “in that very day, all of Tzivos Hashem left the
land of Mitzrayim.”
Just like that redemption happened through
Tzivos Hashem, so too the final redemption of Moshiach will happen
through Tzivos Hashem, as it says, “Just like the days when you left
Mitzrayim [when you were called Tzivos Hashem], I will show you
wonders [when you are Tzivos Hashem and bring Moshiach].”
Not only will the wonders of Moshiach be similar to the wonders
which we saw when we left Mitzrayim – they will be wonders
(incomparably greater) in comparison to the events that happened
when we left Mitzrayim. And after we leave galus, we will experience
“awaken and sing, you who dwell in the dust” (techiyas ha’meysim,
resurrection of the dead) – and the Frierdiker Rebbe will be among
them!
Moshiach Now!
.‫להעיר מהנ"ל [אות ג'] בפי' היום הזה‬1
‫ד"ה באתי לגני‬
‫‪Footnotes from the Original Hebrew‬‬
‫‪ )73‬הקדמת ס' התיקונים כת"י‪ .‬וראה סה"מ תש"ח ע' ‪ 121‬ובהערה שם‪.‬‬
‫‪ )74‬בתחלתו‪ ,‬בביאור מאמר התיקונים‪.‬‬
‫‪ )75‬ישעי' יט‪ ,‬א‪.‬‬
‫‪ )76‬כתר שם טוב סי' קמ‪ .‬ס' תולדות יעקב יוסף פ' חוקת‪.‬‬
‫‪ )77‬אור תורה פ' עקב נג‪ ,‬ב ואילך‪.‬‬
‫‪ )78‬עקב יא‪ ,‬יב‪.‬‬
‫‪ )79‬ראה זח"ג קל‪ ,‬א‪.‬‬
‫‪ )80‬תהלים לג‪ ,‬יח‪.‬‬
‫‪ )81‬שם לד‪ ,‬טז‪.‬‬
‫‪ )82‬שלח טו‪ ,‬כד‪.‬‬
‫‪ )83‬משלי א‪ ,‬כ‪.‬‬
‫‪ )84‬ראה זח"א קמא‪ ,‬ב‪ .‬תו"ח בראשית ג‪ ,‬ב ואילך‪.‬‬
‫‪ )85‬תניא רפמ"ג‪ .‬הערה לתיקון חצות (סידור עם דא"ח קנא‪ ,‬סע"ג ואילך)‪.‬‬
‫‪ )86‬פמ"ב בהגהה (סא‪ ,‬א)‪.‬‬
‫‪ )87‬ד"ה באתי לגני שם פי"א‪.‬‬
‫‪ )88‬שם פי"ב‪.‬‬
‫‪ )89‬בא יב‪ ,‬מא‪.‬‬
‫‪ )90‬מיכה ז‪ ,‬טו‪.‬‬
‫‪ )91‬זהר ח"א רסא‪ ,‬ב‪ .‬פע"ח שער חג המצות פ"ו‪ .‬אוה"ת נ"ך עה"פ (ח"א ע' תפז)‪.‬‬
‫‪ )92‬ישעי' כו‪ ,‬יט‪.‬‬
‫‪21‬‬
‫ ה'תשל"ו‬,‫ ח' שבט‬,‫ש"פ בא‬
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‫ב"ה‬
‫לע"נ‬
‫הרה"ח הרה"ת אי"א נו"נ עוסק בצ"צ‬
‫ר' דניאל‬
‫יצחק ע"ה‬
‫בן יבלחט''א ר' אפרים שליט''א‬
‫מאסקאוויץ‬
‫שליח כ"ק אדמו"ר זי"ע‬
‫למדינת אילינוי‬
‫נלב"ע ב' אדר שני ה'תשע"ד‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‬
‫🙥🙧‬
‫‪DEDICATED IN MEMORY OF‬‬
‫‪ MOSCOWITZ‬ז"ל ‪RABBI DANIEL‬‬
‫‪LUBAVITCH CHABAD OF ILLINOIS‬‬
‫‪REGIONAL DIRECTOR‬‬
‫🙥🙧‬
‫ו ֲאנִי דָ נִי ֵּאל נִ ְהי ֵּיתִ י ‪...‬וָָאקּום וָאֶ עֱשֶ ה אֶ ת ְמלֶאכֶת ַה ֶמלְֶך‬
‫‪AND I, DANIEL ... ROSE AND DID THE KING'S WORK‬‬
‫)‪(DANIEL 8:27‬‬