English translation — הערות לד"ה באתי לגני תשי"ג

Notes on the discourse "Basi LeGani,"

5713

From the holy hand of the Rebbe, may he live for many good years.

In response to many questions on the discourse Basi LeGani,

the year 5713, end of section 2, and his language: The nations of the world, the shells, and the sitra achra do not transgress His will, blessed be He,

except that they call Him "Eloka d'Elohim" etc., but nevertheless they do not rebel against Him, blessed be He.

And superficially, it is difficult:

A)

Behold, we find nations of the world transgressing the Seven Noachide Laws that they were commanded.

And the simple resolution,

it is,

in the manner explained regarding the Jewish people,

because of a spirit of folly that enters him and covers and conceals the truth, which contradicts that which is called Eloka d'Elokaya.

But from their own perspective, as they are influenced from the kelipos and sitra achra, they are in a manner that they will not transgress and will not rebel,

and like Bilaam who said, "I cannot transgress the word of Hashem"

(see Tanya ch. 24),

even though he came upon his donkey

(<a href="/library/article_cdo/aid/5458666/jewish/page.

htm" data-book-id="17216-5458666" title="Sanhedrin 105,

b" target="_blank">Sanhedrin 105,

b.

Zohar I 128,

b),

which is from the Seven Noachide Laws.

Or

"Because of the greatness and intensity of their iniquity" their heart rules over their mind

(in the manner explained regarding the Jewish people – Tanya ch. 17),

even though this is the opposite of the natural outcome also in a Noachide

(see Tanya ch. 51).

2)

For we find that the nations of the world deny the existence of G-d entirely.

Now this question is not on the maamar,

but rather on the statement of our Sages, of blessed memory,

(at the end of Menachos)

who called Him "the G-d of the gods"

(and it is learned there from a verse — "From the rising of the sun to its setting" etc.),

which statement of our Sages is the foundation explained in the maamar.

And the explanation of this is understood from what is written in the Sefer HaMitzvos of the Tzemach Tzedek, at the end of the mitzvah of the Unity of Hashem; see there.

And elsewhere is not the place.

3)

In the maamar there, section 7 at its beginning,

that almost all the souls in our generations are called by the name "seed of an animal."

So what is the source for this?

So it is in Torah Ohr of the Alter Rebbe

(author of the Tanya and Shulchan Aruch)

at the beginning of Parshat Mishpatim.

And it is based on what is written in the Zohar, Part II, at the beginning of Parshat Mishpatim

(page 94,

side b).

See the Ramaz there.

And also see Likkutei Torah of our Rebbe (the Alter Rebbe) on Parshat Tzav

(page 8,

b and onward).

Shaarei Teshuvah

(by his son, the Mitteler Rebbe)

Part I, discourse beginning "Shishim Hemah."

And in many places.