Endnotes

The Full Quotation of the Baal Shem Tov’s Letter

Ch. 3, p. 83, fn. 112

As mentioned, in the Baal Shem Tov’s famous letter, several lines detail Mashiach’s complete response. Traditionally though, the phrase “Lichsheyafutzu mayanosecha chutzah,” “when the wellsprings of your teachings will be widely dispersed outside,” is presented as the gist of Mashiach’s message.

Here, we will present the full quotation of the Baal Shem Tov’s exchange with Mashiach and his following reflections. As one is sure to notice, there are some details which require explanation, and we will discuss two approaches in understanding this primary text.

The Baal Shem Tov’s letter reads as follows: “I asked Mashiach, ‘When will you come, master?’ And he replied, ‘By this you shall know [that it is the time for my arrival]: It will be a time when your teachings become publicized and revealed to the world, and your wellsprings have overflowed to the outside; both that which I have taught you and that which you have perceived of your own efforts. Then, others too, will be able to perform Yichudim and aliyos (unifications and ascents of the soul) like you. At that time, all of the kelipos will perish and it will be a time of propitiousness and salvation.’”

The Baal Shem Tov continues: “I was amazed at this and greatly troubled, since a long time must pass for this to be possible. But while I was there, I learned three segulos and three holy Names which are easy to learn and explain. My mind was then set at ease, and I thought that with these teachings the people of my own generation might attain the same spiritual level and state as myself. They would be able to elevate their souls and to learn and perceive just as I do. However, I was not granted permission to reveal this during my lifetime...”.

This presents us with the obvious question: Is there more to Mashiach’s instruction than the mandate to spreading the Baal Shem Tov’s teachings per se? The mention of Yichudim and aliyos implies that perhaps there are more advanced exercises or techniques which are required in order to cause Mashiach’s arrival. Perhaps “spreading the wellsprings” and our personal internalization of their teachings is not enough?

This question leads us to two explanations:

According to widespread chassidic tradition, these processes of Yichudim are not referring to the kabbalistic mediative exercises as taught by the Arizal and so forth. These are not advanced kabbalistic techniques. Instead, this refers to the internalization of Chassidus’s fundamental principle of Achdus Hashem, the encompassing Oneness of G‑d. As detailed in Chapter Seven of this Volume (pp. 175ff.), this principle is the cornerstone of chassidic philosophy and is integral to its G‑d-centered worldview. Living with this mindset can be referred to as Yichudim, or unifications, as this teaching reframes one’s perception of physical existence to the point that it can be seen as nothing but a manifestation of the Divine creative energy.1

(Likewise, the term aliyos, or soul elevations, can also be explained within the context of chassidic living, rather than Kabbalistic experience. As discussed throughout this volume, Chassidus guides its followers towards living a more soulful lifestyle characterized by the revelation of yechidah. (See pp. 163ff.) Therefore, this too can be seen in line with the mission of spreading the wellsprings, rather than as a separate pursuit.)

Furthermore, in the tradition of elder Chabad chassidim, at least two of the three Divine Names which were taught to the Baal Shem Tov are understood to refer to the two combinations of the Divine Names Havayah and Adnai which are presented in Tanya, Shaar HaYichud VehaEmunah, Ch. 7. As explained there, these combinations signify the two levels of perception of Divine Oneness, yichuda tataa and yichuda ila’a. This would indicate that the teachings which are “easy to learn and explain” and allow for the masses to “attain the same spiritual level and state” as the Baal Shem Tov are some of the fundamental teachings of Chassidus Chabad. Notably, the Baal Shem Tov’s final statement, “I was not granted permission to reveal this during my lifetime,” further bolsters this asserted connection between Mashiach’s instruction and the more detailed teachings of Chassidus Chabad which were projected by the Baal Shem Tov himself to serve as a preparation for the coming of Mashiach. (See p. 170.)

In summary: Mashiach’s instructions are entirely summed up by the phrase “Lichsheyafutzu mayanosecha chutzah,” “when the wellsprings of your teachings will be widely dispersed outside.” All other details mentioned are simply components of these wellsprings and their application.

2) A simpler approach was offered by the Rebbe in a recently published correspondence with a Jerusalem Torah scholar by the name of Rabbi Yosef Leib Zusman (1922-1999). As a student of Rabbi Yaakov Moshe Charlap and engaged in the study of Kabbalah, he penned a letter to the Rebbe, dated 22 Sivan 5718/1958, seeking clarification regarding the importance of Chassidus in preparation for Mashiach. He respectfully questions that perhaps the mandate of “yafutzu mayanosecha chutzah,” spreading the wellsprings of the Baal Shem Tov, can be aptly fulfilled by engagement in the study and exercise of Kabbalah. He mentions the works of the Ramchal and the Gra and suggests that perhaps these methods are even preferable as they put focus on Yichudim, the term which is in fact mentioned in the letter of the Baal Shem Tov. Meanwhile, he continues, many people engage in the teachings of Chassidus without any competence in the Kabbalistic Yichudim, seemingly not fulfilling Mashiach’s actual instruction.

Rather than mentioning any of the chassidic traditions cited above, the Rebbe’s response focuses on the fact that Mashiach’s instruction to spread Chassidus is the only straightforward application of the Baal Shem Tov’s letter and is surely meant to be applied without hesitation.

In his response dated 5 Tammuz 5718/1958, the Rebbe points out that Chassidus is a unique area of Torah, distinct from other elements of study. No other field of study can accomplish what Chassidus can achieve. Mashiach’s instruction that Chassidus is critical for his revelation cannot be substituted with other studies, no matter how luminous they may seem.2 Importantly, the Rebbe notes that the exercise of Yichudim, etc. - regardless of the term’s particular meaning - is only supplementary to the instruction to spread the wellsprings of Chassidus. One can notice, the Rebbe points out, that the Baal Shem Tov’s concern expressed in his letter was not how Chassidus will be spread, as that is clearly achievable. Instead, he was troubled as to how will others achieve a state of Yichudim and aliyos similar to himself. Notably, the unique methods revealed to him for the realization of these facets of Mashiach’s instructions were not to be shared during his lifetime. Surely, this indicates the importance of engaging in the study and publicization of Chassidus, the one message that is easily attainable and possible. Menachem Meishiv Nafshi, Vol. 2, pp. 1063-1064 (Jerusalem 2012).

In summary: the Rebbe explains that regardless of the exact intention of the Yichudim and aliyos mentioned in this letter, Mashiach’s primary mandate is the dissemination of Chassidus.3

A Deeper Look at Kabbalah

Ch. 5, p. 144, fn. 44

As stated, the two elements of pnimiyus haTorah, Kabbalah and Chassidus, can be compared to wine and oil respectively. This is reflected by the numerical value of yayin (wine) equaling that of sod, while Chassidus, is termed “secrets of secrets” and is likened to oil.

At times, it is inferred that the teachings of Rashbi consist of these two levels; in fact, these two levels of secrets, razin and razin d’razin are seen as paralleling the level of “neshamah of Torah” and “neshamah of neshamah of Torah” (mentioned in Zohar III, 152a). See Toras Menachem, Sefer HaMaamarim Melukat, Vol. 3, p. 277 where it thereby proves Rashbi’s connection to yechidah.4

As stated, oil correlates with the essence, which does not benefit from being concealed, as it transcends the modes of revelation and concealment. Correspondingly, Chassidus has the power to transform concealment into revelation since it stands beyond these two modes. Thus, not only can Chassidus teach wisdom unrelated to Kabbalah, but it can also make Kabbalah accessible to the masses despite its concealed nature.

The Rebbe Rashab therefore accurately compares the liberation of the Alter Rebbe on Yud Tes Kislev to the crushing of an olive which brings forth the oil. It was specifically through the accusations which led to the Alter Rebbe’s arrest, vindication, and subsequent release that the essence of Torah and pnimiyus haTorah were broadly revealed. Toras Shalom - Sefer HaSichos, p. 26; Kuntres Inyana Shel Toras HaChassidus, fns. 47-48.

Sublime Yet Close By

Ch. 7, p. 179, fn. 23

In numerous places in Chassidus, we find the famous argument between the nations of the world and the Jewish People, based on the verses in Tehillim Ch. 113. The nations say: “High upon all nations is G‑d, His glory is upon the heavens,” and the Jewish People respond, “Who is like G‑d, our G‑d, Who is enthroned on High, yet descends to look upon the heaven and the earth?” The claim of the nations is that G‑d is so high that it is beneath Him to look at such lowly earthly matters. The Jewish response, however, is that both the most sublime heavenly realms and the lowest earthly physical entities are equal before Him. See Derech Mitzvosecha, 56b-57a.

The Four General Stages of Bittul HaYesh and Bittul BiMetzius

Ch. 7, p. 207, fn. 155

Throughout Chassidus, there are four general explanations of the difference between bittul hayesh and bittul bimetzius:

1) The first is in how much the bittul is felt: In bittul hayesh, the bittul is only felt externally, or bechitzoniyus, while in contrast, bittul bimetzius completely permeates the self.

2) The difference between them is not so much in regard to how the bittul is felt, but rather regarding the cause of the bittul: Bittul hayesh is caused by the creation which realizes that it should be battel, whereas bittul bimetzius is caused by the revelation of Elokus.

3) The difference between the two lies in the degree to which the bittul itself is nullifying. In bittul hayesh, the one entity is separate, at least in its perception of reality, from the other entity. This is together with the fact that it is completely cognizant that it is the creation of another, and were it not for the other entity, it would have no being. In contrast, in bittul bimetzius, there is no independent metzius at all, but rather there is only one metzius of Elokus. This is expressed in the difference between the terms ayin and efes. Ayin, literally meaning “nothing,” indicates that because they are constantly dependent on their source, they are “nothing,” signifying a lack of “something.” Efes, literally meaning “zero,” indicates that there is not even a lack of “something,” as in this bittul there is no reality in which things are outside of their source.

4) The two forms of bittul reflect two levels of Elokus. There is a realm of G‑dliness that is the source of creation in general and from that level stems bittul hayesh. Being that creations have some value within this realm, the creation’s bittul is to a lesser extent, even as it is perceived as a complete reflection of actual G‑dliness. In contrast, there is a level in Elokus that completely transcends creation even as the source of creation, and that level is the level of bittul bimetzius.

The Balance Between Rational and Supra-Rational Mitzvos

Ch. 8, p. 245, fn. 147

This array of rational and supra-rational mitzvos expands our ability to serve G‑d with all of our faculties: There are mitzvos that the mind achieves, others are observed by the heart, and still others are performed by various limbs of the body. Certain mitzvos allow us to transcend our limitations and connect with the Divine beyond our comprehension, thus serving G‑d with all of our being.

It is explained that there should be an element of both logic (reason) and kabbalas ol (obedience) within each mitzvah. This means that mishpatim should be kept, not only because they make sense, but because they are a command from G‑d. Similarly, chukim should be kept, not only out of kabbalas ol, but rather, we should strive to search for reasons and explanations within them. See Sefer HaSichos 5747, Vol. 1, p. 106, fn. 37.

Ultimately, Torah is Divine knowledge, and being Divine, it transcends human intellect. However, being that G‑d manifested this knowledge within the realm of human understanding, we must strive to understand whatever we can, and thereafter to submit to the Divine. We must bear in mind the Talmud’s statements: “The Torah was not given to angels” (Berachos 25b), meaning that G‑d is aware of our human limitations, and “G‑d does not demand what is beyond His creatures” (Avodah Zarah 3a), meaning that He does not demand the impossible; if we have been given a mitzvah, it means that we actually have the ability to do it, as is stated, “This commandment that I give you today is not concealed from you, nor is it far off” (Devarim 30:11).

The Tzaddik’s Torah Insights

Ch. 9, p. 304, fn. 114

Tzaddikim are often able to receive deeper understanding and even access esoteric wisdom by possessing ruach hakodesh, “Divine Spirit.” See Hayom Yom, 6 Shevat: “My revered father [Rabbi Shalom Dovber of Lubavitch] writes that he heard in the name of the Alter Rebbe that all rabbinic authors up until, and including, the Turei Zahav (the Taz) and Sifsei Kohen (the Shach), both of whom are principal commentaries on Shulchan Aruch, composed their works with ruach hakodesh. The meaning of this ruach hakodesh is as explained by the Korban HaEidah, on Shekalim, end of Ch. 3, that the mysteries of the Torah are revealed to the tzaddik. This comes from the concealed aspect of chochmah, prior to its revelation.”

The fact that this ruach hakodesh is related to the subconscious, concealed aspect of chochmah indicates that there is phenomenal depth hidden within such texts that perhaps the authors themselves where not aware of. For example, in yeshivos and rabbinical courts, the writings of various sages are carefully analyzed to derive the necessary laws, and conclusions are often drawn from the subtlest nuances of a sage’s words. A student might wonder if the sage really intended all of the concepts that are attributed to him. However, the famed Rabbi Yohonasan Eibshitz explains that the sage’s own intention is not of exclusive importance; because such texts were written with ruach hakodesh, the author’s intention is not the sole determining factor of what his words mean. His words are G‑d’s words, as it were, and not merely his own. It is thus possible that they convey inferences to concepts that he had not knowingly considered himself.5 See BeShaah Shehikdimu 5672, Vol. 3, p. 1385; Hayom Yom: Tackling Life’s Tasks, ibid., p. 70.

When Miracles Attract

Ch. 9, p. 305, fn. 117

The Rebbe once taught a related insight from a well-known story of the Baal Shem Tov: Once, a Jewish cattle merchant came to the Baal Shem Tov and informed him that a group of his oxen had gone missing. Fearing that they were stolen, the distraught merchant asked the Baal Shem Tov to tell him where the oxen could be located. The Baal Shem Tov opened a volume of Zohar and pronounced that the cattle were to be found near the town of Breslau, Prussia (today Wrocław, Poland). The merchant traveled to Breslau, and was astonished to find his oxen grazing just outside of the city. Upon experiencing this display of Divine inspiration, this merchant became a chassid of the Baal Shem Tov. (This story is found in several editions of Shivchei HaBesht.)

The Rebbe asked a poignant question about these events: It is explained that the Baal Shem Tov knew where the cattle were located by means of the spiritual light found in the Torah that shines from one corner of the world to the other. G‑d hid this light in the Torah, and therefore the Baal Shem Tov opened a Zohar, accessed this light, and told the man where his oxen were to be found. But this is astonishing: Why would the Baal Shem Tov use this lofty light just to find a few lost oxen?

The answer is that the question is only astonishing if you perceive the oxen, the cattle merchant, and the Baal Shem Tov as separate entities. However, the Baal Shem Tov understood that the whole reason the man lost his cattle was in order for him to come to the Baal Shem Tov and subsequently become his chassid. Thus, the use of the Torah’s light to help reunite the man with his cows was entirely aligned with the Divine Providence that triggered these events in the first place. Toras Menachem, Vol. 77, pp. 320-322.

With this understanding, we can gain deeper insight into the fact that people are often drawn to a Rebbe because of challenging circumstances. As is common, a Jew feels like they need a miracle, so they reach out for the tzaddik’s assistance. In truth however, these events occur by Divine Providence and are often arranged solely for the purpose of causing this particular person to strengthen their connection with the Rebbe.

Is Our World Just a Preparation for the World to Come

Ch. 10, p. 325, fn. 4

The Mishnah in Avos (4:16) famously instructs upon the proper attitude to life in the physical world. It states, “Rabbi Yaakov would say: This world is comparable to the antechamber before the World to Come. Prepare yourself in the antechamber, so that you may enter the banquet hall.”

The portrayal of our world as an entryway to another better world leads many to understand that the destination of purpose exists in the afterlife, rather than in our physical reality.

Importantly, classic commentaries differ as to which realm is being referenced here as the World to Come. It can be referring to the spiritual reward which the soul enjoys in the spiritual realms of Gan Eden, or it can be describing the era of the Resurrection of the Dead and the future transformation of our world into a home for G‑d.6

However, regardless of this nuance, an examination of the majority of the Mishnah’s commentaries reveals that rather than emphasizing another realm, Rabbi Yaakov’s intention is to illuminate the opportunity that exists in our present world.7 Primary to his message are the words, “prepare yourself in the antechamber” – look at your time here on earth as a time of earnest effort. This is the only realm in which we can serve G‑d according to His wishes in a manner which earns us reward. Life in this world has ultimate value.8

The lingering difficulty remains: it appears that the reward in the “banquet hall” is more important than the preparation in the “antechamber.” However, this is simply a reflection of Rabbi Yaakov’s emphasis on the individual’s personal benefit derived from Divine service, rather than focusing exclusively on G‑d’s purpose in our service. For the person, the reward is meant to be more enticing than the actual work; therefore, the World to Come is portrayed as a “banquet hall.” Meanwhile, from G‑d’s perspective, it is this world that is His place of ultimate enjoyment, His garden and dwelling place. See above, p. 13, fn. 53, as well as p. 402, and references there.

The Cosmic Chain of Hishtalshelus

Ch. 10, p. 328, fn. 22

The word Hishtalshlus is a form of the word “shalsheles,” meaning a chain. A chain is made up of numerous links, with each link in the chain being attached to both the upper and lower link. So too, each stage in creation is connected to both the higher and lower stage. (Sefer HaMaamarim 5657, p. 248; Sefer HaMaamarim 5671, p. 7.)

Only when there is a diminution of power and intensity in the higher level, can the lower level emerge into existence. Otherwise, the lower level would always remain enveloped and nullified by the level above it; see Maamarei Admur HaZakein, Inyanim, Vol. 1, p. 144.

It is worthy to note that in some stages of this process of devolution, the linkage is not direct. This is because there are some levels which are so different from their “parent” link that the only way to “step down” is through a dilug, a drastic “leap,” from one level to the next. This process is called tzimtzum, which will be fully discussed in Volume Two of this series. See Ohr HaTorah, Inyanim, p. 226.

Did G‑d Need Creation to Become King?

Ch. 10, p. 341, fn. 79

The reason quoted in Tanya, that the purpose is to reveal G‑d’s kingship, is not so much a reason as to why He created the world but rather how He created it. I.e., it indicates that G‑d crafted the world in such a way that there would be a distinct entity to praise Him as King. However, this explanation alone does not provide a sufficient justification for the creation of the physical realm, lowest of all the worlds because: a) G‑d reigned supreme before anything was created, as stated in the hymn of Adon Olam,9 and b) this reign can be achieved by just creating higher worlds where the recognition of His power is greater than in the lower worlds. See Beshaah Shehikdimu 5672, Vol. 2, pp. 622-623.

The Case of Unrealized Potential

Ch. 10, p. 342, fn. 82

The explanation given by the Arizal, which suggests that the purpose of creation is to actualize the full extent of G‑d’s abilities, is insufficient to justify the creation of the lower worlds. This is largely due to a fundamental difference between the nature of potentiality in the Divine realms and in the realms of created existence.

In our world, we must source our materials from the world around us and then exert significant effort to transform them into final products. However, G‑d fashions everything from His own boundless energy. Therefore, for a created being, potentiality is lacking actuality as many hurdles must be overcome until one’s abilites are brought to fruition. However, in the Divine realm, this is not the case. There, potential is not lacking actuality, with the end result adding nothing to His perfection. (This is the principle known as ein ko’ach chaser po’el, meaning that Above, potential and actual exist as one.) Therefore, for G‑d’s powers and greatness to achieve completion, as discussed by the Arizal, even the creation of the higher spiritual worlds is unnecessary, as within His potential He has the perfection of the finished product. Surely, this reason does not necessitate the creation of this world. Hemshech 5666, pp. 7-8 (Kehot, 2010).

The Necessary Blessing

Ch. 10, p. 377, fn. 240

In the original quote from Midrash Tanchuma, the wording is as cited here, “Lihiyos Lo Dirah.” It is worthy to note that at a certain point, the Rebbe Rashab began to cite this statement with the addition of the word, “Yisbareich,” making the line read, “Lihiyos Lo Yisbareich Dirah.”

In Likkutei Sichos, Vol. 19, pp. 27ff., the Rebbe explains this addition: The concept of Dirah BeTachtonim is a convergence of opposites (see above, p. 337). On the one hand, the word Dirah suggests that the very Essence of the infinite G‑d will reside in the Dirah (just like a home in which the owner lives), and on the other hand, it must be BeTachtonim – in the lowest of all worlds – in this limited and defined world. How is it possible for limited created beings to be a vessel for Atzmus and yet exist?

To resolve this issue, the Rebbe Rashab added the word Yisbareich – hinting to the concept that the existence of the Dirah is due to a brachah, or blessing, of G‑d.

To explain: There is a primary difference between tefillah and brachah. In prayer, something new, or not necessarily destined to be, is requested of G‑d. The fulfillment of the request represents a new allocation of Divine energy never previously meant for this individual. However, when a brachah is given, it is usually not truly novel. Typically, the recipient of the blessing was already meant to receive this benefit and the blessing is merely a vehicle which causes the destined Divine energy to be drawn downwards into our physical reality.

While this is true with regard to the average mortal blessing, it is not so regarding the blessings issued by the boundless G‑d. In reference to G‑d, His brachah can have the advantage of tefillah as well. This means that G‑d can draw down something novel and new into the lower realm without any limitation. By adding the word Yisbareich, the Rebbe Rashab is explaining the mechanism of how the Dirah is made, namely that this is a brachah from G‑d which is capable of drawing down G‑d Himself into the Dirah.

Importantly, although this boundless ability of blessing belongs to G‑d, it arrives in our world as a reciprocation of our efforts. This nuance is vital, because as emphasized throughout the chapter, the purpose of Dirah BeTachtonim requires that it be manufactured from within our world. This means that because the boundless blessing of G‑d is caused by our efforts, the resulting contribution in the Dirah BeTachtonim is attributable to our participation as well.