Pinchas 5751 — A Deeper Look at a “Pnimi”

In this sicha the Rebbe explains that we bring the Geuloh through the avoidah of “making ‘here’ Eretz Yisroel” (מאך דא ארץ ישראל).  This is associated with the avoidah of being a “Pnimi” — one who is completely involved in what he is doing.  The instruction of “making ‘here’ Eretz Yisroel” is explained by the Rebbe: “even when he is found ‘here’, in chutz la’aretz, and in the time of golus — one must make ‘Eretz Yisroel’ [while he is] ‘here’ — in this place and time…seemingly: according to Torah ‘here’ (chutz la’aretz) is not ‘Eretz Yisroel’!”

The way to make “here” (which is not “Eretz Yisroel”) into “Eretz Yisroel” is by being totally involved in the avoidah of the moment, without thinking about what it will lead to, whether it is the main thing or a preparation for something else.  “It is known the saying of the Rebbe Rashab — a Pnimi is one who is completely involved in everything he does.”  Even if what he is doing is a preparation for something else (such as singing the niggun as preparation for hearing a Chassidic discourse from the Rebbe), he is focused on what he is doing and not what it leads to.

A Yid must do his avoidah ‘here’ — in this place and time — with complete perfection (based on his abilities and potentials in his situation) in thought, speech, and action, as a ‘Pnimi’ who is completely involved in whichever avoidah he is presently doing (and he doesn’t think at the time that he’s doing it about another avoidah later)…he is making in this place (and time) a land in which Yiddishkeit (Yisroel) is openly recognizable. 

Now let’s look deeper.

The repeated references to “here” as our present “time and place” draws to mind the Maamor edited by the Rebbe and published a year earlier (found in “Meluket Daled”), beginning with the words גדול יהיה כבוד הבית הזה (“Gadol Yehiyeh Kavod haBayis Hazeh“).  In that maamor (sections 6-7-8) the Rebbe explains some very deep concepts behind the miraculous phenomenon that took place in the Kodesh haKodashim in the Beis Hamikdash: the place of the Aron [Kodesh] was immeasureable (“makom ha’Aron eino min haMida“).

First, let us explain the phenomenon: The Kodesh haKodashim itself was 20 amos by 20 amos, and the Aron (containing the luchos (the tablets of the Torah) was 2½ amos by 1½ amos.  Under normal circumstances, there should be 17½ amos of space from each side of the Aron to the walls (20-2½=17½).  But in actuality the Aron measured a full 2½ amos, but there remained 10 amos from each side of the Aron to the wall — it didn’t take up any space in the room!

The explanation is best understood from looking at the maamor itself, but to briefly summarize: time and place are generally a function of the name “Elokim”, which is tzimtzum and concealment.  This is the essence of golus: G-dliness is concealed and the divisions of time and place come into being.  Higher than the name Elokim is the name YKVK, which is essentially higher than time and place.  This is not to say that they do not exist at all, as the Rebbe explains, but rather that they exist without division and separation (התחלקות), with all moments being united (the name YKVK meaning “past, present, and future as one” — היה, הווה, ויהיה כאחד).  The same is true for the spacial dimensions: they exist in a state of unity without being divided into “here” and “there”.

Having explained that, the Rebbe explains the miraculous phenomenon of the Aron in the Kodesh haKodashim: the “place” of the Aron was not a usual “place” like the rest of the world, which is created by the name Elokim concealing the oneness of YKVK.  Rather, that place is unique in that it has a revelation of YKVK within the reality created by Elokim.  In other words: all regular places in the world exist in a state of division and separation, each place separate from and distant from other places.  In a YKVK reality there would be no such thing as individual places, they would all be nullified to the Oneness.  In this unique spot there was the revelation of YKVK (Oneness and unity) within Elokim (separation and division), resulting in a place in our familiar world of Elokim which possessed fixed dimensions (20 amos) but yet revealed the unity and oneness of YKVK in that the fixed dimensions of the Aron could co-exist within the fixed dimensions of the Kodesh haKodashim in a state of unity.  (See the maamor for the full explanation.)

From here we can appreciate a deeper dimension of “make ‘here’ Eretz Yisroel”: the very concept of “here” as opposed to “there” is function of the name Elokim, the source of Tzimtzum and golus.  From the perspective of YKVK the terms “here” and “there” are irrelevant because all places are as one.  So the very fact that we are found “here” means we are in a world of Tzimtzum, a world of division and separation created by the name Elokim.  What must we do?  We must make “here” into Eretz Yisroel — the avoidah of revealing the true underlying Oneness (as it exists by the name YKVK) through being a Pnimi “who is completely involved in whichever avoidah he is presently doing (and he doesn’t think at the time that he’s doing it about another avoidah later)” which is a YKVK reality — there is no “now” and “then” since the YKVK reality is always found in the present moment (which includes all moments).  Through this avoidah of emulating the YKVK reality …he is making in this place (and time) a land in which YKVK  is openly recognizable.  The future revelation of YKVK (within Elokim) will reveal that the Tzimtzum is not real from the perspective of YKVK, and will bring about the unity of all places and all moments (the true meaning of the ingathering of the exiles from all four corners of the world).  This is the Eretz Yisroel reality (certainly as it will be in the future when Yerushalayim will spread out to all of Eretz Yisroel…), and the way we arrive to Eretz Yisroel (the revelation of the unity and Oneness of YKVK) is through the avoidah of being a Pnimi — living the moment in a way of all moments — in our thought, speech, and action!

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