At the time of a person's demise there is gathered to- gether "all his actions, his Torah, and the Divine service in which he engaged all the days of his life."[1] Clearly, then, the chassidic discourse Basi LeGani, released by the Previous Rebbe in advance, in order that it be studied on the tenth of Shevat, the day of his demise, expresses a central theme of all the Rebbe's labors in which he toiled during his lifetime.

Among the main points in the service of the Previous Rebbe, the Rebbe Rayatz -and that which he demanded as well from those who followed in his path - were the following:

1. To disseminate Torah and mitzvos - including the "luminary of Torah," Chassidus - in all places, even in those locations that (in a revealed sense) are not appropriate vessels for Torah and mitzvos in general, and surely not vessels for Chassidus.

2. That this labor of disseminating Torah and mitzvos be done with the greatest alacrity.

These two points are indicated at the outset and conclusion of the discourse.

At the beginning of the discourse the Rebbe quotes the Midrash[2] on the verse,[3] "I have come into My garden, My sister, My bride." The Midrash observes that the term used is not "to the garden," but "to My garden," implying "to My bridal chamber - into the place in which My essence was originally revealed. For in the beginning, the essence of the Divine Presence was revealed in this lowly world."

At the conclusion of the discourse the Rebbe cites the Midrash:[4] "It is not given to man to tell [the Angel of Death]: 'Wait until I have settled my accounts and arranged my household....'" Therefore, one may not delay one's spiritual efforts and labors, for "who knows when his time will come?"

The concluding point indicates that one's spiritual toil must be done with alacrity, while the opening Midrash indicates that this toil must be done everywhere:

When a person ponders the world's state of affairs, he realizes that the world, almost from its very beginning, is rife with unholiness, and predisposed to unG-dliness. The person may then well think that it is impossible for him to transform such a world into holiness and G-dliness.

The Rebbe therefore explains at the beginning of the discourse that the crassness that fills this world is not its true essence, but an additional aspect that was added to the world through the cosmic sin of the Tree of Knowledge, etc. In essence, however, this world contains qualities lacking even in the loftier spiritual worlds, for the "essence of the Divine Presence was revealed in this lowly world."

But one can still maintain: True, at the beginning of creation things were different. Now, however, the world is filled with evil and "the wicked prevail in it."[5]

This is answered later in the discourse, where the Rebbe explains that the ultimate intent of Creation is "G-d's desire to have a dwelling place in the nethermost world."[6]

Since this intent will surely come to fruition and the world will be transformed into a dwelling for G-d (in the Time to Come), therefore the present untoward state of affairs is only a temporary one; no true change has actually occurred, and in an inner sense, the world is presently as well, a "dwelling for G-d."

And inasmuch as the revelation during the Time to Come will be in a manner that "The world will be filled with the knowledge of G-d,"[7] and "every created being will know that You created him,"[8] this is also true now (in an internal manner) regarding each aspect of the world - even in those places where superficially one may perceive a seeming opposition to G-dliness. Thus, it is incumbent to disseminate Judaism in all places, so as to reveal the goodness and holiness that is intrinsically found in each and every place.

However, the evil inclination, who is a "master of his trade,"[9] then attempts another strategy, saying: Since the world, in an inner sense, is good even now, and even the revealed state of goodness will ultimately be achieved whether by one Jew or another, why is it necessary that you act with such great alacrity in this service; what's the big deal if you procrastinate for a while?

The Rebbe therefore explains at the conclusion of the discourse that each person has his singular spiritual tasks in life, and "who knows when his time will come?"

Every physical aspect of this world has a preordained time[10] and a designated person who is to spiritually refine that particular aspect; by delaying and tarrying, the person might well lose that which he was supposed to accomplish within this world.

One's spiritual tasks must therefore be carried out with alacrity: not to lose one moment in the labor of disseminating Torah and mitzvos and the wellsprings of Chassidus. Moreover, this should be done with great joy, as this hastens the imminent arrival of Mashiach, at which time G-d will once again manifestly return to His "bridal chamber."

Based on Likkutei Sichos, Vol. VI, pp. 81-85.

   

Notes:

1. (Back to text) Tanya, Iggeres HaKodesh, Epistle XXVII.

2. (Back to text) Shir HaShirim Rabbah, beginning of ch. 5.

3. (Back to text) Shir HaShirim 5:1.

4. (Back to text) Devarim Rabbah 9:3.

5. (Back to text) Tanya, ch. 6 (p. 10b).

6. (Back to text) Tanchuma, Naso 16.

7. (Back to text) Yeshayahu 11:9.

8. (Back to text) Text of the Rosh HaShanah Shemoneh Esreh.

9. (Back to text) See Shabbos 105b. See also VeYadaata 5693, ch. 5.

10. (Back to text) See Likkutei Dibburim, Vol. IV, p. 596b; HaYom Yom, entry 3 Elul.