By Rabbi Yossi Rubin – Shliach in Clifton Park, NY

Dedicated to fellow Shliach Rabbi Eli Shlanger HYD, whose life was full of sharing Hashem’s treasures with fellow yidden and the Kedoshim of Sydney, who each and every one was the true treasure of Hashem

The maamar Basi L’Gani opens with the verse: “בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה” I have come to My garden, My sister, My bride.”

Chassidus explains that “גני” refers not to a spiritual realm, but to this lowest physical world. It is here that the Shechinah originally dwelled openly, as the Midrash teaches, and it is here that it will once again be revealed through the avodah of the Jewish people. It is already present, concealed within creation, awaiting revelation. Because the mission takes place in a world of concealment, Hashem opens His hidden treasure — the Otzar — granting the strength required to fulfill the task.

In Tanya, chapter 41, the Alter Rebbe teaches that each individual must live with the awareness:“בשבילי נברא העולם” “The world was created for me.” Hashem, as it were, “sets aside the Upper and Lower Worlds” and unites His Kingship not only with כלל ישראל as a whole, but with each individual Jew. Every person has a unique portion of the world to elevate through Torah, mitzvos, and avodah.This awareness leads to קבלת עול מלכות שמים — the conscious acceptance of Hashem’s sovereignty. Kabbalas Ol is not merely submission; it is the foundation of purpose. Through it, a Jew recognizes both Hashem’s presence and his or her irreplaceable role in the Divine plan. The key that stabilizes and deepens Kabbalas Ol is יראת שמים — Yiras Shamayim — which enables a Jew to fulfill their mission even when inspiration is absent.

“וְהָיְתָה אֱמוּנַת עִתֶּיךָ… יִרְאַת ה׳ הִיא אוֹצָרוֹ” (Yeshayahu 33:6) “Fear of Hashem — that is His treasure.”
At first glance, one might assume that Hashem’s treasure refers to the hidden secrets of Torah or lofty spiritual lights. However, Chassidus explains that just as a king values the loyalty and devotion of his subjects more than gold or silver, Hashem cherishes the freely chosen awe and commitment of His people. The Gemara states:“הַכֹּל בִּידֵי שָׁמַיִם חוּץ מִיִּרְאַת שָׁמַיִם” (Berachos 33b) Torah, mitzvos, talents, and even Ahavas Hashem are ultimately gifts from Above. Yiras Shamayim alone must come from free choice.

Rabban Yochanan ben Zakkai expressed this when he blessed his students: “יהי רצון שיהא מורא שמים עליכם כמורא בשר ודם.”
When they were surprised, he explained that people often fear being seen by others more than standing before Hashem. Yiras Shamayim means living with the awareness of Hashem’s presence even when He is concealed. As Chassidus notes, יראה is connected to ראיה — seeing — an inner sensitivity to Divine presence.

As Chassidim would say:“אהבת ה׳ איז געשמאק, יראת שמים איז געזונט.”

In previous years, in Basi L’Gani The Rebbe explained how even through the tzimtzum the אור still has the quality of אין סוף and it is found למטה מטה עד אין תכלית. The otzar was אור אין סוף למטה מטה עד אין תכלית how even in the hidden, Hashem is found everywhere supporting us. Last year’s ma’amar shifts to אור אין סוף למעלה מעלה עד אין קץ Ohr Ein Sof L’Maala Maala Ad Ein Ketz—illustrating how Hashem’s supreme restraint, His holding back, is itself an even greater expression of His infinite Otzar.

The concept of Otzar is deeply tied to Tzimtzum—Hashem’s self-concealment to allow for human free will. The Ohr Ein Sof, infinite divine light, is paradoxically hidden through Tzimtzum so that we can make meaningful choices. Hashem’s greatest restraint—holding back His overwhelming presence—creates the space for genuine Yiras Shamayim.

This delicate balance mirrors life itself. Just as the earth is precisely tilted to sustain life, Hashem’s measured concealment allows for spiritual independence. Like a father who initially assists his child but then steps back to enable growth, Hashem’s seeming distance fosters our Bechirah Chofshis (free choice). The absence of open miracles in our time is not a sign of detachment but an invitation to take the lessons of revealed miracles and apply them —of course, with Hashem’s help ( מי הקדימני ואשלם Mi Hekdimani V’Ashalem).

This explains why the niggun אכן אתה א-ל מסתתר Achein Ata Kel Mistater—which speaks of Hashem’s concealment—is sung with joy. The happiness lies in realizing that Hashem’s hester (concealment) is not abandonment but an opportunity for growth. As the Rebbe explains beautifully in the Farbrengen of Yud Shvat 5725. How Rabbi Akiva, who saw past destruction to ultimate redemption, epitomized this perspective—perceiving Hashem even in darkness.

Each year, the Rebbe uncovers more of the treasure and how deep and lofty it is.

In the maamarim of this year (5726), the Rebbe explains in great length that אור אין סוף למעלה מעלה עד אין קץ — the infinite Divine light that transcends upward — is present in this world, within the stories of Torah, the parables themselves encapsulate the infinite light of Hashem, and the day-to-day mitzvos are truly treasures. The prince going far away from the king, the neshoma coming down to earth, and how to we recognize the gems we are and accept our unique mission.

The takeaway is that  the אור אין סוף למעלה מעלה עד אין קץ is present, empowering every Jew, the “soldiers” of Hashem, to act and achieve victory.

In 5746, the Rebbe hints at a paradox: although Yiras Shamayim is “not in the hands of Heaven,” actually, the very fact that this otzar treasure is never used, it is truly “not in the hands of Heaven,” therefore, it is given specifically into our hands for only we can unlock the Otzar when we accept Hashem’s truth and our unique mission through Yiras Shamayim and Kabbalas Ol. 

Rabah bar Rav Huna teaches that one who has Torah without Yiras Shamayim is like a treasurer who was given the inner keys but not the outer gate — he cannot enter. Yiras Shamayim and Kabbalas Ol allow us to accept Hashem in His entirety and unlock the treasure of Torah, mitzvos, and Yiddishkeit, giving us the strength to win the war.

The Rebbe explained that the Previous Rebbe’s Otzar was the Memoirs and Likkutei Dibburim, sharing the hidden and secret stories from the Baal Shem Tov and simple Yidden from our past, which instill Yiras Shamayim. 

The otzar treasure we have been given by the Rebbe:
Spreading Chassidus-Helping us and all Yidden uncover our unique role and purpose in this world.  
Chitas and Rambam – helping each yid find the treasure daily in torah study and uniting yidden, which can at times feel like a chore to check off on our to-do list. We can recognize how they are the treasures given to the foot soldiers; they truly give value to our day and our perspective on life.
Mivtzoim-Mitzvah campaigns to awaken the treasure in every Jew.  
Letters and dollars and Kutresim – Personal outreach to children and adults, making the treasure accessible to all
Tzivos Hashem-A living example of spreading the treasure—its core is Kabbalas Ol and the activation of Yiras Shamayim in young hearts.

In a letter explaining the initiative, the Rebbe wrote:

“Since, as mentioned, the root of the problem is the lack of Kabolas Ol, I thought long and hard about finding a way of inducing an American child to get used to the idea of subordination to a higher authority, despite all the influence to the contrary—in the school, in the street, and even at home, where parents—not wishing to be bothered by their children—have all too often abdicated their authority, and left it to others to deal with truancy, juvenile delinquency, etc.

I came to the conclusion that there was no other way than trying to effect a basic change in the nature, through a system of discipline and obedience to rules which she/he can be induced to get accustomed to. Moreover, for this method to be effective, it would be necessary that it should be freely and readily accepted without coercion.

The idea itself is, of course, not a novel one. It has already been emphasized by the Rambam in the Introduction to his Commentary on Mishnayot, where he points out that although ideally good things should be done for their own sake (lishmoh), it is necessary to use inducements with young children until they are old enough to know better.

Thus, a “pilot” Tzivos Hashem was instituted. It immediately proved a great success in getting the children to do good things in keeping with the motto V’Ohavto L’Reacho Komocho (Thou shalt love thy neighbor as thyself), coupled with love and obedience to the “Commander-in-Chief” of Tzivos Hashem, namely Hashem Elokei Tzivo’os (the G‑d of Hosts)” – from Letter of the Rebbe

Here, the Rebbe reveals a profound truth: Kabbalas Ol freely accepted is the highest form of freedom. Tzivos Hashem is therefore not only a children’s movement, but a model for the generation — training Jews to accept Hashem with joy, dignity, and inner resolve.

We can look at mitzvos as actions that can be, at times, a burden. Our Yiras Shamayim Kabbalas ol, enlightened by Chassidus, gives us the key to unlock the treasure we have right here. Like the parable, one can look at life like carrying rocks up the mountain. What appears as carrying rock is revealed to be diamonds.

Yiras Shamayim is what lets a Yid recognize the treasure found in our action speech and thoughts of Torah and Mitzvos.

You can say the first maamar Basi L’Gani reveals where we are — the seventh generation, tasked with bringing the Shechinah fully into the world. The final maamar, Ata Tetzaveh, charges us with who we must be — Jews who choose and serve Hashem with their essence, קִיְּמוּ וְקִבְּלוּ with all our ten soul faculties.

Basi L’Gani reveals that the ultimate goal is not merely the revelation of Divine light, but the drawing down of Hashem’s very Essence. This is accomplished specifically through קבלת עול and יראת שמים, which together form the kli capable of receiving  Ein Sof. Kabbalas Ol expresses absolute acceptance of Hashem’s Kingship and your unique role in your part of the world, while Yiras Shamayim reflects living with the awareness of standing constantly before Him; because both are rooted in free choice, they alone can unlock Hashem’s Essence. Through this avodah, the עיקר שכינה בתחתונים is revealed, transforming physical mitzvos and ordinary actions into a dwelling place for Hashem Himself. In this way, the mission of the seventh generation is fulfilled—choosing Hashem with our essence and revealing His Essence within the lowest world, bringing the world to its ultimate purpose and Geulah.

May we merit to uncover this treasure within ourselves and reveal Hashem’s presence openly, with the immediate coming of Moshiach — תיכף ומיד ממש.

– Inspired by learning Chassidus and Basi L’Gani in depth with the Kollel Dach by Merkos 302