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וזה שכתוב: אל יתהלל חכם בחכמתו גו׳, כי אם בזאת יתהלל גו׳, כי אני ה׳ עושה חסד גו׳
And this is the meaning of the verse,62 “Let not the wise man glory in his wisdom, but in this let him glory — [in understanding and knowing Me,”63 but in such a manner that it brings about the fulfillment of the phrase that follows]: “for I am G‑d Who acts with kindness.”
We thus see that wisdom is justifiably glorified when it leads to an act of kindness which in turn evokes a reciprocal act of kindness from Above.
כי החסד הוא הממשיך חיי החכמה למטה
For it is Chesed, the kindly conduct of man here below, that results in the fulfillment of the verse, “I am G‑d Who acts with kindness,” i.e., with the Chesed of Asiyah, and that causes the vitality of Chochmah to issue downwards into the letters of speech, the source of all created beings.
ואם לא, הרי נקראת חכמתו לבדו
In the absence of this [kindly conduct], [the Torah study] that such a person undertakes is called “His wisdom” alone: it remains in heaven as an untapped resource in which that wise man cannot glory,
בלי המשכת חיים ממנה, חס ושלום
and there is no downward flow of life from it, G‑d forbid.
ובזה יובן מה שכתב האריז״ל, שיש ב׳ מיני נשמות בישראל
The above enables one to understand the statement of Rabbi Isaac Luria, of blessed memory, that there are two kinds of souls among Jews:
נשמות תלמידי חכמים, העוסקים בתורה כל ימיהם
the souls of Torah scholars, who engage in the study of Torah all their lives,64
ונשמות בעלי מצות, העוסקים בצדקה וגמילות חסדים
and the souls of those who perform the commandments, occupying themselves with charitable and kindly deeds.
דלכאורה, הרי גם תלמידי חכמים צריכים לעסוק בגמילות חסדים
Now surely scholars, too, need to occupy themselves with acts of kindness;
כמאמר רז״ל, שאפילו תורה אין לו
as our Sages, of blessed memory, taught, “[Whoever says that he has nothing but Torah,” and thus no kindly deeds], “does not have even Torah.”
How, then, could the AriZal have stated that people with a certain kind of soul invest their lives exclusively in Torah study? The Alter Rebbe’s answer, which follows, takes it for granted that even fulltime Torah scholars of course spend some of their time in doing good deeds.
אלא שהתלמידי חכמים, שתורתן עיקר ורוב ימיהם בה
However, as regards Torah scholars whose study of the Torah is their principal occupation and most of their time is spent in it, with only a minor part of their time spent on the performance of kindly deeds,
הנה פעולת אתערותא דלתתא, לעורר חסד עליון
the effect of their arousal from below, to arouse Supernal Chesed,
להמשיך ולהוריד אור אין סוף המלובש בחכמה עילאה, מקור תורת ה׳ שבפיהם
to call forth and bring downward the [infinite] Ein Sof-light vested in Supernal Chochmah, the source of G‑d’s Torah which is in their mouths,
הוא רק לעולם הנשמות שבבריאה, על ידי עסק התלמוד
extends only to the realm of the souls that are in Beriah, through their occupation with Gemara,
The study of Gemara, inasmuch as it involves reasoning and intellectual give-and-take, corresponds to the World of Beriah, the realm of comprehension.
ולמלאכים שביצירה על ידי לימוד המשנה
and extends to the angels that are in the World of Yetzirah, through their occupation with Mishnah.
The Mishnah consists of statements of law — “kosher” or “non-kosher”, “pure” or “impure”. Such bipartite divisions, which are a reflection in the material world below of the divergent attributes of Chesed and Gevurah in the realms above, are related to the World of Yetzirah, which is the realm of middot, the spiritual emotions.
יען היות חיות הנשמות והמלאכים נשפעות מצירופי אותיות הדבור, היא תורה שבעל פה
For the animation of souls and angels derives from the combinations of the letters of speech, i.e., the Oral Torah; as it is written in Patach Eliyahu,65 “[The Sefirah of] Malchut [corresponds to] the mouth, which we call the Oral Torah.”
ומקור האותיות הוא מחכמה עילאה, כנזכר לעיל
The source of the letters, however, is in Supernal Chochmah, as mentioned above.
Thus, through their study of the Oral Torah, scholars draw down Supernal Chochmah into the combinations of the letters of speech; this in turn provides vitality to [unborn] souls and angels.
אך להמשיך ולהוריד הארה וחיות מבחינת הבל העליון, ה׳ תתאה, לעולם הזה השפל
However, in order to call forth and bring downward an illumination and vitality from the level of the Supreme Breath, the “lower hei,” to this lowly world,
שהוא צמצום גדול ביתר עז
which entails a greater and extreme contraction,
לא די באתערותא דלתתא של תלמידי חכמים, העוסקים מיעוט ימיהם בצדקה וגמילות חסדים
the arousal from below by the Torah scholars, who for only a small part of their time engage in charitable and kindly deeds, is not sufficient.66
אלא על ידי אתערותא דבעלי מצות, העוסקים רוב ימיהם בצדקה וגמילות חסדים
[This is effected] only through an arousal by those who perform the commandments, who are occupied with deeds of charity and kindness for the major part of their life
(וכמו שכתוב בלקוטי אמרים בחלק א׳, פרק ל״ד)
(67as explained in Likkutei Amarim, Part I, ch. 34).
The Alter Rebbe explains there that even if a man distributes no more than a fifth of his income for charity, that fifth elevates the other four parts with it to G‑d, for thereby all his exertion becomes a dwelling for Him. Moreover, his acts of kindness will arouse G‑d’s “right hand of kindness.”
ולכן נקראו תמכי אורייתא
That is why [people who are mainly occupied with such mitzvot] are called68 “the supporters of [the] Torah [itself],” and not only of those who study the Torah, for by their activities they draw down the light of the Torah from its root and source so that it will illuminate this physical world below.
והן בחינות ומדריגות נצח והוד
These [people] represent the levels of Netzach and Hod, which are analogous to69 “the two thighs” which enable a man to stand upon the ground; the function of the Sefirot of Netzach and Hod is similar,
להיותן ממשיכין אור התורה למטה לעולם העשיה
because they cause the light of Torah to issue downwards to the World of Asiyah.
ובזה יובן למה נקרא הצדקה בשם מעשה
Now it is clear70 why charity is referred to as an “act”,
כמו שכתוב: והיה מעשה הצדקה שלום
as in the verse,71 “And the act of charity will be peace.”
על שם שפעולתה להמשיך אור ה׳ לעולם העשיה
For the effect of charity is to elicit the light of G‑d down to the World of Asiyah.
וזהו דקדוק לשון זוהר הקדוש: מאן דעביד שמא קדישא, דעביד דייקא
And this is the meaning of the subtle phraseology of the holy Zohar: “He who makes the Holy Name,” expressly saying “who makes.”
כי באתערותא דלתתא, בצדקה וחסד תתאה, מעורר חסד עליון
For by an arousal from below, through charity and mortal Chesed, one arouses the Supernal Chesed —
להמשיך אור אין סוף מבחינת חכמה עילאה, יו״ד של שם
to elicit the [infinite] Ein Sof-light from Supernal Chochmah, the yud of the Divine Name,
לה׳ של שם, בחינת הדבור ורוח פיו יתברך
to the hei of the Name, to the “speech” and “breath” of G‑d’s blessed mouth,
כדי להשפיע לעולם העשיה
in order to draw down [Divine light] to the World of Asiyah.
ועל דרך משל, להבדיל הבדלות אין קץ: כמו שאדם אינו מדבר אלא לאחרים
And, analogously speaking, though infinitely incomparable: a human being speaks only to others
(ולא כשהוא בינו לבין עצמו)
ואז מצמצם שכלו ומחשבתו בדבורו אליהם
and then when speaking to them he contracts his intellect and thought.
והמשכילים יבינו
The intelligent will understand.
——— ● ———
Footnotes
1.II Shmuel 8:13.
2.III, 113b.
3.II Shmuel 8:15.
4.Menachot 29b; Yerushalmi, Chagigah 2:1.
5.Yeshayahu 26:4.
6.This additional interpretation rests on an alternative version of our text from Tractate Menachot, which is supplied by Tosafot on Berachot 51a (s.v. זוכה).
7.“See Iggeret HaKodesh, Epistle 29 (p. 150b): The garments [of the soul] in the Upper Gan Eden are produced by this yearning (re’uta) and this devout intent (kavanah), while in the Lower Gan Eden they are produced by the actual performance of practical mitzvot. So, too, in Kuntres Acharon, beginning of p. 155a et al. See also Likkutei Torah, Parshat Vaetchanan, at the beginning of the maamar entitled VeZot HaMitzvah.” ( — Note of the Rebbe.)
8.II, 158a; Zohar Chadash 93a.
9.“[The influence of this Sefirah is felt] in the Lower Gan Eden as well, (although in relation to the Upper Gan Eden it is the Sefirah of Malchut). See Or HaTorah, Chayei Sarah (p. 114a); Likkutei Torah, Vaetchanan, p. 10b, et al.” ( — Note of the Rebbe.)
10.I, 6a, et al.
11.“This is discussed at length in Likkutei Torah, beginning of Parshat Re’eh; see the sources cited there.” ( — Note of the Rebbe.)
12.“Cf. the Note at the beginning of ch. 12 of Shaar HaYichud VehaEmunah: ‘The shape of each letter indicates the pattern of the flow and manifestation of the light.’ ” ( — Note of the Rebbe.)
13.Yeshayahu 64:3.
14.Zohar III, 248a.
15.The larynx, palate, tongue, teeth and lips.
16.“This is analogous to the musical notes of a harp, that are produced by plucking different strings. (Cf. Hemshech 5666, p. 447).” ( — Note of the Rebbe.)
17.The Hebrew names for the vowels קמץ and פתח respectively mean “compressing” and “opening”.
18.“The reason for the change in order (אחה״ע instead of the alphabetical order of אהח״ע) may be understood by reference to the statement in Zohar II, 123a. (See also Etz Chayim, Shaar Derushei HaTzelem, p. 2.)” ( — Note of the Rebbe.)
19.Akdamut Millin, verse 6 (Siddur Tehillat HaShem, p. 400).
20.Kohelet 8:4.
21.Introduction to Tikkunei Zohar.
22.Tehillim 145:13.
23.Brackets are in the original text.
24.Parentheses are in the original text.
25.“This accords with the explanation in Torah Or (and Or HaTorah) on this phrase [in the context of Shmot 28:2-3].” ( — Note of the Rebbe.)
26.Iyov 25:3.
27.Daniel 7:10.
28.“The Alter Rebbe cites this as well (as he does also in Part I, ch. 46, p. 65b), thus inviting a question as to what is added thereby (see ibid., beginning of ch. 48). It could be argued that he thereby adduces that though these ‘regiments’ derive from letters and are therefore (finite and) countable, they nevertheless comprise as well an aspect of infinity.” ( — Note of the Rebbe.)
29.4:12.
30.According to the rules of substitution, the first letter (א) can be substituted by the last letter (ת); the second letter (ב) can be substituted by the second-last letter (ש), and so on. There are also other schemes of transposition, e.g., of letters of similar sound; of letters articulated by the same organ of speech; and so on.
31.This parenthetical gloss was added by the Rebbe.
32.Parentheses appear in original text.
33.“[The above-described successive stages of letter-permutation cause the light of Divine speech] to descend from the loftiest rung to the lofty rung below it, [creating creatures of lesser standing by a mere] ‘radiation of a radiation’ [as in ch. 12, loc. cit.]. By contrast, mere differences in letter-permutation would not produce [creatures of] lesser standing.” ( — Note of the Rebbe.)
34.“[This ‘garment’ or ‘breath’] retains no separate identity from that which is clothed in it, and does not conceal it.” ( — Note of the Rebbe.)
35.“See also Or HaTorah on this verse.” ( — Note of the Rebbe.)
36.I, 146b.
37.Parentheses appear in original text.
38.See Etz Chayim, Shaar 47, ch. 2, et al.
39.See Tikkun 6 (p. 23a); Etz Chayim, Shaar 42, conclusion of ch. 4.
40.“As explained in Part I, ch. 39.” ( — Note of the Rebbe.)
41.Tehillim 33:6.
42.Bereishit 2:4.
43.Menachot 29b.
44.Rosh HaShanah 32a.
45.Cf. the Aramaic paraphrase of Targum Yerushalmi on Bereishit 1:1: בחוכמא.
46.Tehillim 111:10.
47.Bereishit 4:5.
48.“By inserting this verse (‘there was no man’), the Alter Rebbe evidently intends to negate the possibility that [unborn] souls too might initiate a comparable ‘arousal from below.’ This perspective allows us to better understand the emphasis in the phrase, ‘any arousal from below whatever.’ ” ( — Note of the Rebbe.)
49.Michah 7:18.
50.Tehillim 89:3.
51.Bereishit Rabbah 12:9.
52.Michah 7:20.
53.Bereishit 2:15.
54.“It will be noted that though the opening passage of this Epistle speaks of tzedakah alone, there are many variations thereafter: charity and kindness; acts of lovingkindness; charity and lovingkindness; charity and acts of lovingkindness; and so on.” ( — Note of the Rebbe.)
55.Yevamot 109b.
56.Zohar II, 121a, et al.
57.Op. cit. 200a, et al.
58.Ibid. I, 47a, et al.
59.A variant reading: “indwellings”.
60.Berachot 64a.
61.Cf. Yeshayahu 57:15.
62.Yirmeyahu 9:22-23.
63.“For this too is wisdom; moreover, its mainstay.” ( — Note of the Rebbe.)
64.“All the other souls are included in the second category; hence the term ‘all their lives’ is not mentioned there.” ( — Note of the Rebbe.)
65.Tikkunei Zohar, Introduction II.
66.“Though insufficient, it is indispensable, for the downward flow must be drawn down through the Worlds of Beriah and Yetzirah.”( — Note of the Rebbe.)
67.Parentheses are in the original text.
68.Zohar I, 8a, paraphrasing Mishlei 3:18. See also Zohar III, 53b; Vayikra Rabbah 25:1; Shulchan Aruch, Yoreh Deah 251:9; et al.
69.Tikkunei Zohar, loc. cit.
70.“Though this comment would appear to be less appropriate here than in Epistle 12, its inclusion here may be appreciated in the light of a statement by the Ramaz (Nitzutzei Orot, in Zohar III, loc. cit.).”( — Note of the Rebbe.)
71.Yeshayahu 32:17, expounded at length in Epistle 12, below.
72.Parentheses are in the original text.
