The Alter Rebbe- Revealing Essence

(Adapted from the Sichos of Chai Elul, 5717)

The word Anochi is an acronym for the Aramaic phrase meaning: "I wrote down and gave over My soul," for by giving the Torah, G-d communicated His very essence. "The righteous resemble their Creator," and communicate their essence in their teachings.

Thus the Baal Shem Tov in the Chassidus which he taught, gave over his essence; investing more of himself, than he did in fathering children.

The Alter Rebbe absorbed the inner dimensions of the Baal Shem Tov's teachings; and in so doing, absorbed the inner dimension of the Baal Shem Tov himself. Thus, he was his true grandson.
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The essential connection between the Alter Rebbe and the Baal Shem Tov, is expressed in the fact, that their birthdays, (the date their bodies descended to this earth -- and the body reflects the essence of one's being) -- is the same, Chai Elul.

The relationship between a grandfather and a grandson, is two-sided. For on one hand, a grandson receives from his grandfather, but he also complements his grandfather.

The intellectual teachings of Chabad, elevate the emotional qualities. Thus Chabad Chassidus, propels even simple people, unable to appreciate its intellectual sophistication, to spiritual levels higher, than those reached by followers of the general Chassidic approach.

The Alter Rebbe and the nesi'im who followed him, drew down the teachings of the Baal Shem Tov, and enclothed them in the framework of reason. This allows everyone to comprehend these spiritual concepts, with mortal wisdom.

This then brought the Baal Shem Tov's teachings, to perfection. For to draw the teachings of the Baal Shem Tov, which transcend mortal intellect, into the realm of mortal intellect, requires the tapping of a deep-rooted source, and this draws down a higher light.
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The Baal Shem Tov and his disciple, the Maggid, would actually see from one end of the world, to the other, with their eyes. For the light which G-d brought into being on the first day of creation, was revealed for them. This light, was hidden in the Torah.

The Alter Rebbe's prophecies, were of the same nature, as the miracles performed by the Baal Shem Tov and the Maggid.

The light G-d brought into being on the first day of creation, was above the limitations of Seder HaHishtalshelus, the spiritual cosmos.

Indeed, it reflected the light, which existed before the Tzimtzum; and more particularly, the light intended to reveal G-d's essence.

The Baal Shem Tov and his disciple, the Maggid, would actually see, from one end of the world to the other" with this light; i.e., they were able to perceive, how this light was reflected, within material reality.

And the Alter Rebbe reached an even greater peak; for him, the light shone in a settled matter, enabling his predictions to be fulfilled "in precise detail." This indicates the influence, of G-d's essence itself.

For to have an unlimited light, revealed within this world in a settled manner, requires a manifestation of G-d's essence, which fuses opposites together.

This prepares the way, for the revelations of the Era of the Redemption, when G-d's desire for a dwelling in the lower worlds will be fulfilled. At that time, G-d's essence, which fuses together the spiritual and the physical, will become manifest: "The glory of G-d will be revealed, and all flesh will see...."

Physical flesh will see G-dliness, and this will be in a settled manner.
Through the study of Chassidus Chabad, we can perceive the deepest spiritual lights, including even the light which was hidden.

Moreover, this can be comprehended by the intellect of the G-dly soul, and even with the intellect of the animal soul.

This will lead to the time when: "the glory of G-d will be revealed, and all flesh will see..." with the coming of Moshiach; may this be in the immediate future.
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As the Berditchever Rebbe said, "We all ate from one plate, but the Lithuanian (the Alter Rebbe) took the cream." (Toras Shalom, p. 47).

The Baal Shem Tov is identified with the level of Atik Yomim, while the Alter Rebbe is identified with the Sefirah of Chochmah. (Sefer HaMaamarim 5709, p. 76).
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See also HaTamim, Vol. II, p. 30, which states: "In the eyes of the masters of Chabad, wonders are almost an insult to the honor of Chassidus. They are low and insignificant matters, not worthy of attention."

On the contrary, the Alter Rebbe expressed an essential light, and an essential light does not require miracles. (Toras Shalom, p. 167).

This can be compared to the difference between Moshe our teacher and the other prophets (Mishneh Torah, loc. cit.:7:6). Moshe could stand erect at the time he received prophecy, while the other prophets would "be in awe, terrified and bewildered."

Similarly, the Alter Rebbe did not require miracles – (being a departure from the natural order) -- because all the higher spiritual realms. were revealed to him in a settled matter.
(see the concluding note to the sichah of Parshas Shoftim in this series).

See also the maamar entitled Padah B'Sholom, 5685, which states: "Wonders represent a departure, from the natural order. G-d's essential intent is, that nature itself be revealed as G-dliness....

The catalyst for this, was the Alter Rebbe's enclothing of Chassidus, within the realm of intellectual comprehension."
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Since the Alter Rebbe enclothed the light of Chassidus within intellect, it did not shine so powerfully. This was particularly true, after his release from prison on Yud-Tes Kislev.
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Before, the world could not contain the level called secrets of Torah.
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The revelations of the Baal Shem Tov and the Maggid, were preparations for the revelations of the essence of P'nimiyus HaTorah, by the Alter Rebbe.

This parallels the manner, in which the Divine service of the Patriarchs (which was "ethereal,") prepared the world for the revelation of G-d's essence, at the giving of the Torah.