Introduction: The Meaning of Divine Ascent

“G‑d’s infinite radiance ascends ever upward without limit, and descends ever downward without end.”1

The Zohar’s words shine with mysterious brilliance, demanding our contemplation. Manifold interpretations by masters of Kabbalah and Chassidism flash from this aphorism like radiant light reflecting off a diamond’s many facets.

The seven teachings below are drawn from just one facet: Basi Legani is the last series of discourses written by the Sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory, before his passing on the 10th of Shevat, 1950 (5710).2 In Basi Legani’s fifteenth chapter, he turned his interpretive focus to the first clause of the Zohar’s aphorism, “G‑d’s infinite radiance ascends ever upward without limit.”

Over the next four decades, Rabbi Yosef Yitzchak’s son-in-law and successor, Rabbi Menachem M. Schneerson (“the Rebbe,” 1902-1994), of righteous memory, would annually devote a new discourse to one chapter of the original Basi Legani series. What follows is an overview and explanation of the discourse he delivered in 1965 (5725), focusing on Chapter 15. In an amazing feat of synthesis, he refracts his father-in-law’s explanation through teachings by each of their predecessors in the chain of Chassidic leadership, beginning with the Baal Shem Tov (Rabbi Israel ben Eliezer, 1698-1760).3

Let's first summarize how Rabbi Yosef Yitzchak explained the Zohar’s aphorism: “G‑d’s infinite radiance ascends ever upward without limit, and descends ever downward without end.”

Earlier in Basi Legani, he explained infinite descent as follows: Only G‑d’s infinitely boundless power can create something out of nothing. It follows that G‑d’s infinite power is expressed in the very being of each and every entity. This applies even to the most finite and lowly elements of worldly reality. Every creation exhibits G‑d’s infinitude in the very fact of its existence. This is the meaning of the Zohar’s statement that “G‑d’s infinite radiance … descends ever downward without end.”

If descent suggests an extension of divine infinitude into the created world, ascent might suggest a transcendent retreat of G‑d away from the world, into the undisclosed recesses of G‑d's essential self. Indeed, the infinite ascendance of G‑d is associated with the tzimtzum, the original withdrawal and concealment of G‑d’s infinite radiance, which leaves “space” for the creation of the cosmos. This would imply that G‑d’s infinite ascendance is fundamentally inaccessible.

But here’s the crucial point: the Zohar associates this ascent with “infinite radiance.” In other words, even G‑d’s infinite ascendance radiates outward into the world, much as the radiance of the sun shines upon the earth. It turns out that G‑d’s infinite radiance carries two parallel phenomena into the created cosmos, each giving complementary expression to the divine luminary. These two phenomena are upward ascent and downward descent, which we might also think of as concealment and revelation. Just as infinite revelation is a radiant manifestation of G‑d in the world, so is infinite concealment a radiant manifestation of G‑d in the world.

The ascendent infinitude of G‑d is a light too brilliant to show itself. To what might we compare this? To the glow of burning coals which turns from seething orange to chalky white as the heat they radiate intensifies. The hidden fire in these white-hot coals is just as accessible as the revelatory orange glow, and it is even more intense. So G‑d’s infinite concealment and ascent is just as accessible as G‑d’s infinite revelation and descent. Likewise, it is even more intense. This ascendant infinitude might be called an introverted radiance; even as it extends its presence into the world, it remains shrouded in concealing secrecy.

Now let’s turn to the seven teachings from the successive Chassidic leaders, as cited and interpreted by the Rebbe in Basi Legani 5725. Through these teachings, the Rebbe builds a series of theological and philosophical arguments. These teachings and arguments each stand independently, but they are also linked. Here’s a quick summary to give you a sense of the sequence: G‑d’s infinite ascendance is not only (1) present and (2) accessible within the world, but even manifests the very (3) essence of G‑d. G‑d’s transcendence is (4) unchanged by creation. Even G‑d’s radiance within the finite world reveals divine infinitude, (5) like a brilliant teacher whose concision communicates abundant knowledge. Even (6) the hiddenness of G‑d is nothing other than G‑d, and indeed manifests G‑d (7) more intimately than any revelation.

1. Infinite Ascendance is Present in this World

The Baal Shem Tov taught:

How did G‑d create the world? He began by concealing himself within the aleph, the first letter of the Hebrew alphabet. Then he concealed the aleph within the bet, the second letter of the Hebrew alphabet, which was then concealed in the third letter, gimmel. The process continued. One letter was hidden in the next, concealment was concealed within further concealment, culminating with the final letter, tav.

This is hinted at in the Torah’s opening phrase, which refers to G‑d with the name associated with divine concealment: Bereishit bara Elokim et hashamayim.4 Conventionally translated as “In the beginning, G‑d created the heaven,” it can also be translated as “Within the first [letter] the concealed manifestation of G‑d created [the twenty-two letters from] aleph [to] tav, [forming] the heavenly [dimension of reality].” The verse continues, veha’aretz, “and the earth”; the heavenly manifestation of these iterative concealments is ultimately actualized in earthly reality.5

The Zohar’s formulation, “G‑d’s infinite radiance ascends ever upward without limit,” can now be better understood. This does not simply refer to the original concealment of tzimtzum, but to a continuous process of increasing concealment, extending “ever upward without limit.” Moreover, this should not be understood as an ascent away from the created realm. On the contrary, this infinite ascendance is hidden within the created worlds—ascent after ascent, concealment within concealment—and is the very foundation of their being.

2. Infinite Ascendance Facilitates Union With G‑d

Rabbi DovBer, the Maggid of Mezeritch, taught:

G‑d and humanity are referred to as “two half forms,” each incomplete without the other.6 G‑d underwent “many concealments, through many worlds, in order to achieve union with humanity, who would not otherwise be able to bear His radiant brightness.”7

How does this build on the Baal Shem Tov’s teaching? One might suppose that the concealed presence of infinite ascendance within the world must remain utterly inaccessible to human inhabitants of the world. But according to this teaching, the whole purpose of concealment is to facilitate union between G‑d and humanity. G‑d ascends infinitely, obscuring “His radiant brightness,” precisely in order to become accessible.

If so, as “G‑d’s infinite radiance ascends ever upward without limit,” it becomes ever more accessible to the finite entities within which its presence is concealed. The introverted radiance of infinite ascendance allows us to exist as individuated beings. But more importantly, it also allows us to encounter G‑d without being existentially overcome by the blinding brightness of revelatory radiance. Through the reunion occasioned by G‑d’s infinite ascendance, wholeness is attained by both humanity and G‑d.

3. The Essence of G‑d is Accessible to Everyone

Rabbi Shneur Zalman, founder of Chabad, known as the Alter Rebbe, taught:

The original withdrawal and concealment of G‑d’s infinite radiance, the tzimtzum, impacts only G‑d’s radiance (“the light”) and not G‑d’s essence (“the luminary”). “The luminary itself remains openly revealed, even following the tzimtzum.” G‑d’s essence precedes any manifestation or revelation, and is therefore not subject to any withdrawal or concealment. G‑d’s essence is being itself, rather than any particular way of being. As such, G‑d’s essence stands as a presence that is neither asserted nor withdrawn, both utterly inconspicuous and utterly apparent.8

“Even children,” the Alter Rebbe continued, “know that G‑d exists.”9 Children are not theologians, they don’t have a well-formed theory of divinity and its nature. Their perception of G‑d is an utterly simple perception of the essence of being itself, unhampered by any theological manifestation, revelation, argument, or theory. Yet, precisely because the essence precedes any assertion of its being, it also remains utterly inconspicuous. It might easily go unnoticed if we only engage with reality’s more superficial dimensions.

Given that G‑d’s infinite radiance is a revelation of G‑d’s essence, it must also contain and carry forth the fundamental unassertiveness of the luminary from which it flows. Indeed, as Rabbi Meir ibn Gabai famously put it: “Just as the Infinite, blessed be He, has an infinite capacity, so does He have a finite capacity.” In other words, G‑d’s infinite radiance carries forth both an assertive revelation that extends “ever downward without end” and an unassertive introversion that ascends “ever upward without limit.”

This teaching provides a radical new insight into G‑d’s infinite radiance: As a revelation of G‑d’s essence, it exceeds its own radiant nature. In addition to extending divine revelation into the cosmos, it also extends G‑d’s essential introversion and concealment into the cosmos. Thereby, the divine essence is accessible to all creations. On the part of the revelatory and assertive facet of G‑d’s infinite radiance, there is certainly no “room” for cosmic existence. All existence must dissolve in the face of G‑d's infinite assertion. Yet, on the part of the introverted and unassertive facet of G‑d’s infinite radiance, “room” is indeed given for all the myriads of cosmic creatures, down to those who inhabit this lowly earth.

4. G‑d Remains Unchanged by Creation

Rabbi DovBer of Lubavitch, the second Chabad Rebbe, also known as the Mitteler Rebbe, taught:

It is written, “I, G‑d, have not changed.”10 What does this mean? Prior to creation, G‑d transcends identification by any appellation, including the appellation “Creator.” After the creation of the worlds, G‑d continues to transcend all such appellations. On the other hand, it is written, “Your sovereignty is sovereign in all realms.”11 This means that even the creation of the lowest cosmic realm must ultimately be attributed to G‑d’s infinite and essential self, to the infinitude that precedes the tzimtzum.

These two verses give rise to a theological problem: If creation must ultimately be attributed to G‑d’s essential self, how can we say that G‑d remains unchanged and undefined by the appellation “Creator”? To phrase the question differently: Is G‑d’s unchanged essence indeed present and accessible within creation?

The answer, according to the Mitteler Rebbe, is that creation can be compared to a ray of light emanating from the sun. A ray of light shines upon a plant down on this earth, giving it the energy to grow. But it wouldn’t make any sense to label the sun “a celestial grow light” on this account. Why not? Because it is self-evident that the being of the sun itself does not exist merely in order to make plants grow. Indeed, the sun remains unchanged and indifferent whether or not its light helps any plants grow. Its place in the solar system encompasses so many effects, great and small, and its own existence is utterly independent of all of them. Likewise, G‑d’s essential being remains utterly independent and indifferent to any of its manifestations or effects, including the creation of the world. The sun’s photosynthetic activity doesn’t reduce it to a grow light. Likewise, G‑d’s creative activity does not reduce G‑d to a Creator.12

This teaching shows that G‑d’s infinite radiance carries both the element of assertive revelation and the element of concealing introversion. On the part of the assertive revelation, G‑d’s infinite creative power “descends ever downward without end,” and creation is attributed to G‑d alone. On the part of the concealing introversion, G‑d’s infinite transcendence “ascends ever upward without limit,” and G‑d remains utterly unchanged by creation.

5. G‑d is Like a Brilliant Teacher

Rabbi Menachem Mendel of Lubavitch, the third Chabad Rebbe, also known as the Tzemach Tzedek, offered a different analogy:

In creating the cosmos, G‑d is like a learned genius teaching a young child. The genius cannot reveal everything he knows and understands all at once. Instead, he must set all his learning aside and think carefully about what the child is able to understand. Then he must distill the knowledge he wants to communicate into simple language and relatable examples. Yet, even at the moment that he is teaching the child, the pedagogue remains a learned genius. The fact that he is revealing his knowledge in simplified form does not turn him into a simpleton.

On the contrary, the teacher’s ability to distill his knowledge and effectively communicate it is actually an expression of his scholarly brilliance and range. The true pedagogue knows that simplified knowledge is a crucial stepping stone to more sophisticated knowledge. Indeed, a truly great teacher is always preparing the student to become an independent learner who can master everything the teacher knows and more.13

This teaching builds on that of the Mitteler Rebbe, yet takes us a step further: In contrast to the parable of sunlight flowing from an indifferent sun, the teacher in this parable is deeply invested in his pedagogic activity, and deeply interested in the success of his student. This brings us to another perspective on G‑d’s relationship with the created realms. The parable of the sun and sunlight illustrates G‑d’s unchanging transcendence. But the parable of the teacher illustrates that even as G‑d descends to act as the caring Creator and Teacher of humanity, He nevertheless remains unchanged. Pedagogic simplification doesn’t detract from the teacher’s learning and genius. Nor does the constriction of divine radiance detract from G‑d’s infinitude.

This parable also shows that the two elements within G‑d’s infinite radiance—descent “downward without end” and ascent “upward without limit”—don’t stand in tension with one another. On the contrary, they function together to bring G‑d’s infinite radiance into the world. In the case of the teacher, it is only by concealing the full extent of his learning and genius that the student can eventually come to access the full extent of that learning and genius. Similarly, it is only by dint of its concealing ascendance “upward without limit” that divine infinitude can ultimately be fully manifest “downward without limit” too.

6. The Hiding Place of G‑d is G‑d

Rabbi Shmuel, the fourth Chabad Rebbe, also known as the Rebbe Maharash, taught:

If you look beyond the superficiality of worldly existence, it isn’t hard to discover that there is more to reality than materiality. For example, a piece of wood obviously isn’t just one material substance, but is actually a complex structure formed of several different elements. Wood can’t be reduced to any one of its constituent elements, but only exists so long as they cohere together in the form of wood. So what is most fundamental to the existence of wood? Not the material elements it is composed of, but the force holding them all together. This cohesive force is the word of G‑d, whose Ten Utterances constitute everything that exists in the world.

The Rebbe Maharash adds:

If permission were given for the eye to see the divine force that underwrites each creation, the material crassness of each entity wouldn’t be apparent at all. In other words, such permission has been deliberately withdrawn; materiality is apparent and divinity is obscured. But the crucial point is this: Although the divine force that constitutes this world has been deliberately concealed, this concealment itself is divine. For just as G‑d’s infinite radiance expresses its revelatory capacity within the material world, so it expresses its concealing capacity within the world too.14

How does this build on the Tzemach Tzedek’s teaching? Here we are not merely speaking of the constriction of divine radiance, but of the complete concealment of G‑d. Yet, even such concealment should really be understood as a manifestation of G‑d.

G‑d’s concealing ascent, “ever upward without limit,” explains why some people remain unaware of G‑d. They might even sense there is some sort of spiritual vitality within all material things, yet they do not perceive this vitality as divine. As a result, one can even end up denying G‑d’s existence, attributing all one achieves to one’s own ability and prowess. But this too actually manifests G‑d’s infinite radiance: Just as it “descends ever downward” in a revelatory mode, so it “ascends ever upward” in a mode of essential introversion. This is the meaning of the verse, “Indeed, you are a hiding G‑d.”15 G‑d’s hiding place, in other words, is G‑d.

7. Constriction Manifests G‑d More Intimately than Infinitude

Rabbi Shalom DovBer, the fifth Chabad Rebbe, also known as the Rebbe Rashab, taught:

“Divine radiance and revelation cannot withdraw and constrain its own flow. Only the source from whence the radiance flows can withdraw and constrain its revelation.”16 To what might this be compared? To water flowing from a faucet and threatening to flood. The water cannot constrain its own flow. Only the faucet, the source from whence the water flows, can regulate, constrain, or entirely shut off the flow. The same applies to the concealing ascendance which limits the flow of G‑d’s infinite radiance. Such withdrawal and constraint isn’t simply a function of the infinite radiance itself. Rather it is a function of the essential source from which the infinite radiance flows.

This teaching builds on that of the Rebbe Maharash, yet takes us a step further: Concealment isn’t simply an expression of G‑d’s equal capacity for infinitude and finitude. Concealment actually manifests G‑d’s essential self, even as it is exercised in the lowest of cosmic realms. This gives deeper meaning to the verse, “Indeed, You are a hiding G‑d.” This statement can be separated into three components: “You,” which refers directly to G‑d’s essence; “G‑d” (el in Hebrew), which refers to the descent of divine radiance “downward without end”; and “hiding,” which refers to the ascent of divine radiance “upward without limit.” One might suppose that “hiding” is the most outward of these divine phenomena, yet the Rebbe Rashab’s teaching shows that the “hiding” is actually more intimately associated with “You” (G‑d’s essence) than the revelatory manifestation of “G‑d.” Finite constriction manifests G‑d more intimately than infinite revelation.

Conclusion: From Kabbalistic Theory to Personal Practice

Having layered these teachings one upon the other, the Rebbe places them within the larger context of his father-in-law’s original Basi Legani series. The focus above was only on Chapter 15 of this series, which probes the theological and cosmological nature of divine infinitude and ascent. These issues are not mere theory, however. On the contrary, they are profoundly grounded in the practical struggle to transform ourselves and the world into a fitting home for G‑d.

This is indeed a difficult struggle. After all, this finite world can only come into existence through the concealment of G‑d’s infinite radiance. As mentioned several times above, only in the aftermath of tzimtzum is there “space” for the creation of the cosmos. The more the concealment intensifies, the more difficult it becomes for us to resist and overcome worldly falsehood and foolishness. Under such circumstances, G‑d provides us with previously undisclosed resources, which transcend all ordinary modes of spiritual revelation.

The Rebbe Rayatz illustrated this with a parable:

G‑d is like a king whose sovereign identity depends on the success of his troops who wage the ultimate battle on his behalf. With victory on the line, the king draws on his most reserved treasures, which have been secreted away in the royal treasury for generations. Never before have they even been displayed. Now, however, these treasures are brought forth. Through the army leadership, they are placed in the hands of the front-line troops.

Similarly, the divine attribute of triumph (netzach) is to be emulated and realized by the Jewish people, who are referred to as the “hosts” or “armies” of G‑d (tzivot Hashem).17 The Supernal King’s inalienable will to triumph is the motivation for an utter disbursement of the celestial treasury’s most reserved resource, namely the “infinite radiance” that “ascends ever upward without limit.” The leaders of the Jewish nation in each generation, culminating with the Baal Shem Tov and the Chassidic masters who continued his path, have shown us how to access G‑d’s infinite ascendance. It is up to us—the rank-and-file troops—to apply these treasured teachings in the arena of the cosmic battlefield we have each been allotted.

It is up to us to recognize that G‑d’s infinite ascendance is not only present in this world, but accessible; that this inverted radiance enables our union with the very essence of G‑d, whose unchanging being enters into our world like a brilliant teacher investing in a precocious student; that what hides G‑d is nothing other than G‑d, and indeed a more intimate manifestation than any revelation. When we apply these realizations in the real struggles of our lives, we will be empowered to turn worldly concealment itself into a luminous home for G‑d. Then G‑d’s triumph will be ours, and our triumph will be G‑d’s.