1. On the verse, "And they embittered their lives with hard labor, with mortar and bricks, and with all manner of labor in the field; all their labor..." the Gemara states: "Initially with mortar and bricks, and ultimately with all manner of labor in the field." The commentators explain the peshat of this Gemara, as it raises the question of why the verse specifies separately the work "with mortar and bricks," when it later states "all their labor," which includes everything. The Gemara clarifies that the enslavement "with mortar and bricks" was at the beginning, while the work "in the field" came later. Therefore, it is mentioned separately. Since everything in Torah is precise, it is understood that the work "with mortar and bricks" was at the beginning (and "all their labor" includes everything).
The main labor, however, remained the work "with bricks." This is evident from the fact that it is recounted later that Pharaoh wanted to intensify the labor upon the Jews (which was already at the end of the exile in Egypt, after Moshe and Aharon, in the name of G‑d, came to Pharaoh and said, "Let My people go"). He did this (not by another form of labor, but) specifically through the work of making bricks, by not giving them straw for this, and at the same time demanding the same quota of bricks as before.
Pharaoh commanded to recount the bricks made each day, and even when they were not given straw, they still had to produce the same amount of bricks. This was the main labor imposed upon them, as their true vitality and strength derive from holiness and the soul. The Egyptians attempted to draw this out through the labor of making bricks, which was the primary labor, and the other types of work were secondary. This clarifies why they took with them the bricks and mortar, as it is stated, "store cities for Pharaoh."
The city of our G‑d is "built" from stones (a city is an example, as it is said in the Talmud, of a large number of houses, and a house is built from stones — the essence and strength of a house are its stones). Similarly, to differentiate, it was also with the cities of impurity in Egypt (for impurity seeks to mimic holiness — like a monkey before a person): the primary enslavement of the cities was to work with the bricks (and they became for them the mortar for the stones). This was the method of the Egyptians, and this explains why the labor "with mortar and bricks" also represents the general labor "in all their work" (as explained in section 1). For the work and action that one does is essentially about building — a unity that mainly consists of stones, as mentioned above. When one performs a good deed, whether it is a mitzvah or an act of kindness, or even a forbidden act, one adds a brick to the building of impurity. The differences in actions and labors are expressed in the content of the vitality, but all these actions have a common aspect — whether good actions (Jerusalem) or not good actions (impurity).
There are two types of stones: stones that are a creation by the hands of Heaven, and bricks that are manufactured by people. And not on a floor of bricks — because the specific prohibition is due to the place where one should not bow, which is in contrast to the Temple where bowing is performed. Since bricks, in themselves, do not possess any connection to holiness, therefore, bowing on a floor of bricks does not resemble the service of bowing in the Temple. Bricks also have within them the potential for the opposite of holiness, as the Gemara states regarding the prohibition of bowing on a floor of bricks, which is a decree from the sages.
This is the reason why Rashi explains that the prohibition is not due to the bricks themselves but because they are a place of concealment of the Divine light, from darkness, to the extent that even regarding the Torah as it is in Babylon, it is said, "They sat in darkness" — this refers to the Babylonian Talmud. Therefore, there is a doubt regarding the level of "stones" that are created by the hands of Heaven.
4. Based on this, one could explain the reason why the difficult labor of the Jews in Egypt was with bricks and not with stones — because they could not derive any nourishment or sustenance from the holiness of the stones that are created by the hands of Heaven.
On the contrary, when considering the great advantage in the level of stones, bricks have an even higher quality. And precisely because of this quality, the Egyptians were very eager to subjugate the Jews (mainly and most of the time) specifically with bricks, in order to draw into the domain of impurity even the higher level that is in the stones.
5. The intention here is that when one builds a "city of G‑d" from "bricks," which are man-made, one accomplishes the goal of making a "dwelling place in the lower realms" even more than when using "stones."
This is similar to the advantage of the Beis HaMikdash over the Mishkan. The Mishkan, which was a temporary dwelling for the Divine Presence, was primarily built from (wooden) boards — from the plant kingdom. In contrast, the Beis HaMikdash, which was a permanent dwelling for the Divine Presence, was primarily constructed from stones — from the inanimate kingdom, which is lower than the plant kingdom.
In truth, however, this explanation is not entirely sufficient. If it were solely due to the advantage of the revelation found in bricks (that when the "city of our G‑d" is built from them, it is to be noted that everything that is obligatory is not derived from the optional), then why is there a question regarding the difficulty of the labor with bricks? The Egyptians wanted to subjugate the Jews specifically with bricks to draw even the higher level of holiness into the domain of impurity.
6. Through this drawing down, G‑d's greatness is revealed in the lower realms. This expresses not only the infinite nature of the Divine, which can be revealed even in the lowest of places, but also the truth of G‑dliness. Thus, even the lower creations (which are far from G‑dliness) have a connection to Him.
The achievement that creations are connected to G‑dliness represents a much greater novelty (and therefore a higher level) than the fact that the Divine light reaches even the lowest realms. Here, the truth of G‑dliness is so evident that even an outsider can see and recognize it.
7. The truth of G‑dliness is such that it agrees with itself from every angle. And since we are discussing the recognition of the truth of G‑dliness from the perspective of the creations, it is clear that this is primarily and in a superior manner achieved through the creations themselves (from below to above), that the lower creation itself builds the truth of G‑dliness. However, when the recognition comes from the revelation of the Divine light from above to the creations, the recognition is not as strong and enduring. Thus, in the fact that they receive the light and recognize the truth of G‑dliness, there is a greater advantage than in the revelation itself.
8. This is similar to what is found regarding the Mishkan, where the roof was made from plants, which are higher than the inanimate stones used for the walls. The reason for this is that the roof represents the drawing down from above, while the walls, being lower than the roof, represent the elevation from below. And as we find with Avraham, who was very humble, even though he was a great man, he fell to the ground and said, "I am but dust and ashes." The main point is that the Mishkan was primarily constructed from the inanimate, which required the most effort to elevate. This is why the entire Beis Hamikdash was built from stones, which are from the inanimate kingdom, because the primary service is to elevate the lowest levels.
9. When the influence is drawn down to the lowest level, it then receives the influence in a new manner. Since we are discussing the drawing down of the light, and this drawing down follows the order of "from above to below," it is first drawn into the higher levels, and only afterwards into the lower levels. However, when the elevation consists of the lower being a vessel for G‑dliness, recognizing His greatness, it is a greater achievement.
10. This concept is further understood through the well-known saying of the Alter Rebbe, the Baal HaTanya, regarding the statement that "the Holy One, blessed be He, desired to have a dwelling place in the lower realms." On this desire, there is no question of "why." The reason is that this desire is not based on any rationale. Rather, it is a "desire," so to speak, which is higher than having a reason. This is similar to what is written in the Zohar: "He desired to have a dwelling place in the lower realms," and it is explained there that this is a desire that transcends reason.
11. The ultimate purpose and truth of the creation of the world is to make a dwelling place for G‑d in the lower realms. This is not something that can be understood with human intellect, as it is beyond reason. This is why the service of making a dwelling place for G‑d is in a manner of renewal, as it is a new creation. This is the "dwelling place" that He desired. This is also understood from what is said in the Talmud (Shabbos 119b), "Whoever prays on Erev Shabbos and says 'Vayechulu,' it is as if he becomes a partner with the Holy One, blessed be He, in the act of creation." The Talmud explains that by testifying to the creation, one becomes a partner with G‑d in the act of creation, even though he does not actually create anything. This partnership is achieved through the testimony, which is a renewal of the act of creation.
12. Another aspect of making a dwelling place for G‑d is that it occurs even in places where the creations are "opposite of G‑dliness." This does not have a reason in intellect and does not have a place in logic. This is because the creations, by their nature, conceal the light, and therefore, the renewal is not truly from the perspective of the creations. This is the "dwelling place" that the righteous create. It is noteworthy that Rashi comments on the verse in Beshalach, "And the place where they stood was holy ground," that the righteous learn from this that the place of the righteous is holy. Even though this holiness comes only through the humility of the righteous, there is no mixture of self-awareness. As explained earlier, the advantage of a simple person is that his service is only a complete nullification of self, and on the contrary, this is why the entire service is named after the righteous, because the testimony is not an essence in itself but rather a renewal of the act of creation.
13. Since this is not related to the effect of drawing down the light, and even through the root of the worlds (since they cannot be vessels for the light, as mentioned earlier), it can only be found through the aspect that comes from His essence, blessed be He, alone (for He is the One who desired this dwelling). This is because He alone has the power and ability to create something from absolute nothingness. And this power He has given, so to speak, to the Jewish people, who can also make a dwelling for Him in the lower realms in a manner of a completely new creation, as mentioned earlier regarding the stones (for they are from Him). During the time of the Temple, it could not be drawn down in a physical manner.
14. Based on this, we can also understand why the primary service in exile is in the "making of bricks." The process of making bricks is such that after placing the mixed clay into the mold, which forms it into the shape of bricks, they are then fired in a kiln in order to become hard and strong like stones. As it is stated (regarding the generation of the dispersion): "Let us make bricks and burn them thoroughly," and the bricks became like stone. Through "burning them thoroughly," the bricks acquire the hardness and strength of stones (which are made by Heaven), and one can build a building from them.
And since this strength of the bricks comes specifically through burning them in fire—which in the natural order is the law of a stone—by burning them, it is considered a new creation (not a mere revelation of the existing strength within them, which is revealed through burning, but rather a new creation, primarily through man). This is achieved by burning them in a kiln, which transforms them into a new entity.
Therefore, the making of bricks, which is done with the intent of building "the city of our G‑d," is related to the service of making a dwelling for Him in the lower realms. The "making of bricks" consists of two aspects: (a) burning and refining the form of the "bricks," which refers to the "other side," and (b) that the bricks become "strong and hard like stones"—the strong and hard existence like stones made by Heaven—is primarily a new entity created through the service of man.
15. In the concept of making a dwelling for Him in the lower realms, both aspects exist: (a) it is achieved through our service and effort during the time of exile, and (b) the ultimate revelation of this dwelling will be in the times of Moshiach and the resurrection of the dead, which depends on our efforts and service throughout the duration of the exile. Therefore, it requires the additional service of making "bricks."
Every matter in the world has its source in Torah, the Torah of life. And this "whitening" (refinement) of the world, through which one merits to see the wonders of the Torah, will be the "inner elevation" of the Torah, as it is said, "I will show you wonders," and in the world, that the world will be in the revealed perfection of its creation. The revealed perfection of making a dwelling for Him in the lower realms will be with the coming of our righteous Moshiach, may it be speedily in our days.