Likutei Sichos vol. 2 - Shavuos 4
Introduction
This sicha is from Likutei Sichos volume 2, for Shavuos. The Rebbe addresses the theme of "tehalucha" – the custom where chassidim walk to other communities on Yom Tov to spread Torah and joy. The sicha was delivered in honor of those who participated in tehalucha, literally traveling by foot to distant places for a mitzvah purpose. The Rebbe analyzes a statement from Chazal (our Sages) about the reward for those who "scatter their feet" for a mitzvah, focusing on the phrase "pizarte raglecha el ha'oni" – "you scattered your feet to the poor." He explores why this phrase is used, what it teaches about the nature of mitzvos, and what it reveals about the unique quality of action that transcends intellect and emotion.
The Rebbe also discusses how this teaching applies not only to the mitzvah of tzedakah (charity), but to all mitzvos, and why specifically the language of "scattering" one's feet is used rather than simply "walking" or "running." He delves into the spiritual anatomy of a Jew – intellect (moach), emotion (lev), and action (regel) – and explains how true acceptance of Hashem's will (kabbalas ol) is expressed through action that is unlimited by intellect or emotion.
The sicha will also address how one can reach this level of pure kabbalas ol, what it means to recognize one's own spiritual poverty, and how this leads to a higher form of divine assistance and blessing.
Saif Aleph
The Rebbe begins by referencing the statement from Chazal regarding those who participate in tehalucha: they literally go out with their feet to other places for a mitzvah. The specific phrase under discussion is "pizarte raglecha el ha'oni," which means "you scattered your feet to the poor." The Rebbe notes that this language implies more than just walking or running; it suggests spreading out or scattering one's feet without limitation.
At first glance, this seems to refer simply to going on tehalucha for the sake of giving tzedakah or performing another mitzvah. But if so, why does Chazal specify "el ha'oni," as if only tzedakah is involved? Isn't every mitzvah valuable? Why not say simply that one scatters their feet for any mitzvah?
The Rebbe points out that in many sources, especially in Yerushalmi, all mitzvos are considered forms of tzedakah. So why single out tzedakah here? Furthermore, if Chazal wanted to teach that tzedakah is equal to all other mitzvos, that's already stated explicitly elsewhere in Gemara. Why hint at it here through an indirect phrase?
This leads the Rebbe to suggest that "el ha'oni" must mean something deeper than just giving charity. It refers not only to helping someone physically poor but also has a broader spiritual meaning connected with all mitzvos.
Saif Beis
The Rebbe now examines why Chazal use the expression "pizarte raglecha" – you scattered your feet – instead of simply saying you walked or ran. What does it mean to scatter one's feet?
He explains that the human body can be divided into three main parts: head (rosh), body/heart (guf/lev), and foot (regel). In more detail, there are 248 limbs corresponding to 248 positive commandments. Sefer Charedim even divides up each mitzvah according to which limb it corresponds with.
Generally speaking, though, we categorize mitzvos into three types: those associated with intellect (moach), such as knowing Hashem's greatness; those tied with emotion (lev), such as loving Hashem or fearing Him; and those performed through action (regel), which are mainly about accepting Hashem's yoke without question – kabbalas ol.
Intellect and emotion are both limited by our understanding and feeling. Even when we accept something intellectually or emotionally, it's still within our own boundaries. But pure kabbalas ol as expressed through action – through our feet – can be unlimited.
This is why Chazal use the term "pizarte raglecha." To scatter one's feet means serving Hashem without limitation – not just walking or running according to one's own understanding or feeling but going beyond all boundaries in fulfilling Hashem's will.
Saif Gimmel
The Rebbe elaborates further: there are different levels even within action. Sometimes our actions are still influenced by our intellect or emotions – our mind tells us it's worthwhile, our heart feels inspired, so we act accordingly. This is called regel shebemoach or regel shebelev – action motivated by mind or heart.
But true kabbalas ol is regel sheberegel – pure foot-power, so to speak: acting solely because it's Hashem's will, regardless of personal understanding or feeling. When action comes from this place, it's truly unlimited (bli gevul).
The question then arises: how does a person reach such a level? How can someone put aside their intellect and emotions entirely and serve Hashem purely through kabbalas ol?
The answer lies in self-reflection: realizing one's own spiritual poverty ("ani"). When a person recognizes that their intellect and feelings are insignificant compared with Hashem's greatness, they become like an ani – spiritually impoverished. They no longer rely on their own calculations but submit themselves completely through action.
This reflection allows one to set aside both mind and heart and serve Hashem with total self-nullification through action alone. Thus, "el ha'oni" refers not only to giving charity but also to reaching a state where one recognizes their own poverty before Hashem and serves Him without limitation.
Saif Daled
The Rebbe continues: when one serves Hashem in this way – scattering their feet without limit due to recognizing their own spiritual poverty – what is the reward?
The reward is described as being blessed when you come and blessed when you go ("baruch atah bevoecha u'varuch atah betzeisecha"). This means receiving help from above: divine assistance that empowers such service.
Blessing ("bracha") represents an arousal from above ("isarusa d'le'eila") that comes after an arousal from below ("isarusa d'letata"). When a person acts with unlimited kabbalas ol below, Hashem responds with unlimited blessing from above.
This blessing isn't just proportional but far greater than any limitations present in one's service. Even if there were shortcomings in one's avodah due to its limitless nature (perhaps lacking refinement), Hashem gives abundant blessing because the effort was made beyond measure.
Saif Hei
The Rebbe concludes by connecting these ideas back to practical life: those who physically go on tehalucha are literally fulfilling "scattering your feet" for a mitzvah. They walk distances not because they understand everything intellectually or feel inspired emotionally but because they accept Hashem's will purely through action.
This applies every day: whenever someone goes beyond their limits for a mitzvah – whether physically giving tzedakah or spreading Torah spiritually – they merit special blessing from above.
This blessing manifests as being blessed both when coming in and going out ("baruch atah bevoecha u'varuch atah betzeisecha"), meaning success accompanies them wherever they go because they've served Hashem with true kabbalas ol through unlimited action.
Key Points
- The phrase "scattering your feet" refers not merely to walking for a mitzvah but serving Hashem without limitation—beyond intellect or emotion—through pure acceptance of His will expressed in action.
- "El ha'oni" signifies more than giving charity; it represents recognizing one's own spiritual poverty before Hashem so that service comes from total self-nullification rather than personal calculation.
- Mitzvos can be categorized into those tied with intellect (moach), emotion (lev), and action (regel); true kabbalas ol transcends all boundaries when expressed as regel sheberegel—pure foot-action unconnected with mind or heart.
- Blessing from above follows such limitless service below—a person who acts beyond measure receives divine assistance far greater than any limitations present in their avodah.
- This teaching applies practically whenever Jews go out physically for tehalucha or perform any mitzvah beyond their comfort zone—succeeding because they act solely out of acceptance of Hashem’s will rather than personal inspiration or understanding.