“Basi L’Gani” On the Way To Jerusalem
By Avrohom Jacobson
My
fellow passenger wasn’t being sarcastic; he was truly interested
in what I had to say. Never having learned Chassidus, the concepts
I introduced him to were entirely new…
A
couple of weeks ago I got into a taxi to go to Jerusalem, and
climbed into the back seat. There was one other person in the car
– a middle-aged man wearing a knitted yarmulke.
“You’re
a Chabadnik?” he asked me rhetorically. After confirming his
speculation, a long conversation ensued. “Tell me,” he said,
“is it true that you Lubavitchers still believe that the Rebbe
is Moshiach?” By the time I finished explaining, we were already
on the outskirts of Jerusalem.
My fellow
passenger seemed genuinely curious about hearing my answer; he
wasn’t looking for an argument or engaging in polemics. The
whole way to Jerusalem he listened attentively.
His first
question to me was, “When did you first start to believe that
the Rebbe is Moshiach?”
“Instead
of answering you directly,” I began, “let me tell you about a seifer
entitled Chamoro Shel Moshiach (Moshiach’s Donkey), by
someone named Safi Rachlovsky. The book was controversial when it
first came out. An entire chapter is devoted to dispelling the
misconception that one day, out of the blue, Lubavitcher Chassidim
decided that the Rebbe is Moshiach. To prove his point, the author
quotes extensively from the very first maamer said by the
Rebbe in 5751, “Basi L’Gani,” and shows that the
Rebbe saw himself as Moshiach from the moment he assumed the
leadership of Chabad.”
My fellow
passenger was stunned. “This is the first time I’m hearing
this,” he said. “What exactly did the Rebbe say?”
“Chassidus
deals with all these concepts at great length,” I replied,
“but I’ll try to explain it while ‘standing on one leg’:
“The Rebbe
began his maamer with a Midrash that opens with the words
“Basi L’Gani.” It explains that when the world was
first created, G-dliness was openly revealed throughout creation.
As time progressed and the first seven generations of mankind were
sinful, the Shechina (Divine presence) withdrew from the
earth, and ascended from the first firmament all the way up to the
seventh firmament. At a later point in time, seven different tzaddikim
of their respective generations gradually drew the Shechina
back down. The seventh tzaddik, Moshe Rabbeinu, succeeded
in bringing the Divine presence completely back to earth, where it
rested in the Mishkan and among the Jewish people.
“The Rebbe
then drew a parallel between the seven tzaddikim in the
Midrash and the seven Nesiim of Chabad, the first of whom
was the Alter Rebbe, Rabbi Schneur Zalman of Liadi. The Rebbe
states clearly that our generation is the seventh generation, and
that we are the final generation before the coming of Moshiach. In
the same way that Moshe Rabbeinu completed the process of drawing
the Divine presence back down to earth, so too is it our
generation’s function to finish the job and bring about the
final Redemption by drawing the Shechina completely down to
the physical plane.
“So you
see that almost 50 years ago, anyone with an ounce of sense could
figure out that the Rebbe was saying that he was the parallel to
Moshe Rabbeinu. In other words, that he is the Moshiach, whose
function is to complete the historical process and effect a state
in which the entire world senses its underlying G-dliness.”
“Do you
mean to say that the Rebbe is a spark of Moshe Rabbeinu’s
soul?” my fellow passenger said.
“Not
exactly,” I tried to explain. “I’m saying even more. The
Rebbe isn’t just a spark of Moshe Rabbeinu’s soul. The Rebbe
is the actual soul of Moshe Rabbeinu.”
This was too
much for my poor friend to absorb. Never having learned Chassidus,
the concepts were too overwhelming. He demanded further
explanation. I tried my best.
Concerning
the birth of Moshe Rabbeinu, our Sages explain in the Talmud (Megilla
13b) that when Moshe was born, it nullified the future decree of
the evil Haman. “When [Haman] cast his lot and saw that it fell
in the month of Adar, he was overjoyed. He said to himself: The
lot has fallen in the same month in which Moshe died. [Haman] did
not know that although Moshe died on the Seventh of Adar, he was
also born on that date.” Rashi comments: “[Moshe’s] birth
was sufficient to atone for his death.”
The Rebbe
Melech HaMoshiach asks an important question about this (in Volume
26 of Likkutei Sichos, in the first sicha on Parshas
Shmos): At first glance this seems illogical. How can
Moshe’s birth atone for his death? On the contrary
the concept of death nullifies birth. Wouldn’t it be
logical to assume that the revelation of G-dliness that began with
Moshe’s birth on the Seventh of Adar ceased when he passed away
120 years later on that date?
However, the
Rebbe explains that when Moshe Rabbeinu was born, something
completely new occurred, as it states in the parasha,
“And she saw him that he was good.” According to our Sages,
“When Moshe was born, the entire house was filled with light.”
This unique light was an eternal, never-ending phenomenon that can
never cease to exist, because Moshe Rabbeinu was the embodiment of
the attribute of emes (truth). The definition of truth is
not just the negation of its opposite, falsehood. Rather, truth is
something that lasts forever, something that never changes,
something that endures eternally.
That is why
our Sages declared in the Talmud that “Moshe did not die.”
Since Moshe is the embodiment of emes, the concept of death
does not apply to him.
True, there
is the general adage, “Tzaddikim even after their death
are called alive,” “even more than in their lifetimes,” but
this is only meant in the spiritual sense. On the physical plane,
a change occurs, and they are no longer invested in physicality.
However, of
all the tzaddikim who ever lived, Moshe Rabbeinu is in a
special category. Since Moshe is the attribute of emes, he
lives forever on the physical as well as the spiritual plane.
Moshe Rabbeinu cannot die.
In order to
understand this concept, we need to preface it with a basic Jewish
principle formulated by our Sages: “The extension of Moshe
Rabbeinu exists in every generation.”
This
extension of Moshe Rabbeinu’s soul is embodied in the one nasi,
or leader, of each generation. Our Sages said: “There is no
generation that does not have one like Moshe.” In other words,
there must always be one person in every generation in whom Moshe
Rabbeinu’s soul is invested. In this sense Moshe Rabbeinu is
always alive on the physical plane, because his soul exists in the
physical body of the nasi of a given generation. Thus, when
our Sages stated that “Moshe did not die,” they meant it
literally.
The light
that began to illuminate the world when Moshe Rabbeinu was born on
the Seventh of Adar was true and eternal, and can never cease.
Accordingly, Moshe’s birth does indeed atone for his
“death,” for his histalkus on the Seventh of Adar did
not negate the light that continues to shine in the physical body
of the nasi of each generation, (e.g., for example, in the
body of Yehoshua, the nasi who succeeded Moshe Rabbeinu.)
This process
has continued over the generations. Upon the histalkus of
one nasi, the same soul, the soul of Moshe Rabbeinu, is
embodied in the next nasi.
In simpler
terms: The Rebbe, the nasi of our generation, simply
cannot have undergone any change or cessation of life in the
physical sense, G-d forbid, because it would imply an interruption
of the same light that began on the Seventh of Adar. This is the
same light that began to illuminate on Yud Alef Nissan 5662, when
the Rebbe MH”M was born; it is the same light that came into the
world on Yud Beis Tammuz 5640, when the Rebbe Rayatz was born, and
the same light that shone on Chaf MarCheshvan 5621, with the birth
of the Rebbe Rashab, etc.
The Rebbe
concludes definitively that every generation must have its own nasi,
not only in the spiritual sense but also physically.
Next, I
explained to my new friend that everything Chabad Chassidim
believe in is based on the Rebbe’s sichos kodesh, and
that the Rebbe is the prophet of our generation. In light of his
every single utterance over almost five decades, there is no doubt
that the Rebbe continues to be our nasi, and that he is the
Moshiach who will lead us to the final Redemption.
The man was
silent for a few minutes as he digested this new information. Then
he said, “You’re basing everything on the Rebbe’s sichos.
But what about reality, about what the eye can see? Is it possible
that the Rebbe wasn’t speaking literally?”
My answer to
him was to explain how Jews, and Chassidim in particular, have
always viewed the world: Whenever there is a seeming contradiction
between science and our holy Torah, science always loses.
Scientific theories come and go, but the Torah is true and
immutable.
Thus, if we
have a question about anything the Rebbe ever said, which
constitutes a part of our holy Torah, the problem lies with us and
our inability to understand it, rather than in the sicha.
Another
interesting topic that came up was the phenomenon of tzaddikim being
able to live without food or drink. On Chaf Menachem Av 5731 the
Rebbe spoke about the saying of our Sages that “Yaakov Avinu did
not die,” rather, “it appeared as if he had died.” The
simple meaning is that Yaakov’s soul did not depart from his
physical body. In other words, although a person usually has to
eat and drink to maintain the connection between body and soul,
there is also another type of connection that transcends the
body’s physical requirements.
This is, in
effect, the state everyone will attain in the Messianic era, when
the soul will receive its nourishment from the physical body.
At the end
of our journey, as the walls of the Old City of Jerusalem appeared
in the distance, I prayed that we will no longer have to engage in
such conversations, for the Rebbe’s immediate revelation as
Melech HaMoshiach will have rendered them superfluous and
obsolete.