Parshas Lech Lecha
1. It has already been discussed many times (as is explained in Chassidus in many places)[1] regarding the difference between the Torah study and observance of mitzvos of Avraham [as our Sages[2] say, "Avraham our father was an elder and sat in the yeshivah, etc.," "Avraham our father fulfilled the entire Torah before it was given"[3], and similarly with] Yitzchak and Yaakov and the tribes, and that of Jews after Mattan Torah — that since the Torah study and observance of mitzvos of the Avos was before Mattan Torah, before there was the command to study Torah and observe mitzvos and the manner of "G‑d descended upon Mount Sinai," that is, their Torah study and observance of mitzvos was (in general — in the manner of one who is not commanded and does so, but rather) of their own accord and by their own power[4], they therefore did not attain the level of Torah as it is higher than created beings, even the most exalted, but only Torah as it has a connection with, and is bound up with, created beings and their service;
Whereas after Mattan Torah, since there is now a command from Above to study Torah and observe mitzvos, together with it one has (been given) also the power of the Creator (who commands) to attain the essence of Torah as it is entirely higher than the world[5].
And therefore the Rambam says[6]: "Whatever we refrain from or do today, we do only by the command of the Holy One, blessed be He, through Moshe Rabbeinu, peace be upon him, not because the Holy One, blessed be He, said it to the prophets before him. For example, that we do not eat a limb from a living animal is not because the Holy One, blessed be He, forbade it to Noach, but because Moshe forbade us a limb from a living animal in what he was commanded at Sinai, that the prohibition of a limb from a living animal should remain in force. Likewise, we do not circumcise because Avraham our father, peace be upon him, circumcised himself and the members of his household[7], but because the Holy One, blessed be He, commanded us through Moshe Rabbeinu to circumcise as Avraham our father, peace be upon him, circumcised. And likewise with the sciatic nerve, we do not follow the prohibition of Yaakov our father, but the command of Moshe Rabbeinu, peace be upon him."
For specifically (the observance of) Torah and mitzvos as they were given at Mattan Torah contain within them the power of the Creator, through which the essence of Torah is drawn down.
Accordingly, one must understand: every matter in Torah (a term derived from hora'ah, instruction[8]) is surely an instruction in the service of Jews (also) after Mattan Torah — what, then, is the instruction from the lengthy account of the service of the Avos in the Written Torah and in the Oral Torah, and in the extensive explanation in the discourses of Chassidus, etc., since this is not the service of Torah study and observance of mitzvos after Mattan Torah, and "what was, was"[9]?
2. The Ramban[10] on our parshah explains that the Torah's lengthiness "in the account of the journeys and the digging of the wells and the other events (of the Avos) .. all come to teach about the future" [as is stated in the Midrash[11], "Whatever happened to the Avos is a sign for the children"], as he explains: "For when an event comes upon a prophet of the three Avos, he will understand from it the matter decreed to come upon his descendants. And know that every decree of the Watchers, when it goes out from the potential of a decree into a symbolic act, the decree will be fulfilled in any case" (and he brings examples of this from the prophets).
Similarly, and even more so, one can say regarding the Torah and mitzvos of the Avos (as is explained at length in Chassidus[12]), that their Torah and mitzvos were a preparation and an empowerment so that there could be the giving of the Torah and mitzvos at Mattan Torah, and that in the mitzvos which Jews perform with physical things after Mattan Torah, a drawing down of G‑dliness should be accomplished[13].
This, however, is seemingly not sufficient: since the account of the service of the Avos was placed in the Torah, and the Torah is eternal[14], one must say that it is (not only information or a preparation, as above, but also) an eternal instruction (in practice) for the service after Mattan Torah[15].
3. Along the lines of the above concerning the service of the Avos, there is also the question regarding the Egyptian exile: what is the instruction from the Torah's account of the Egyptian exile for Jews in all times and in all places (especially since there can no longer be an exile like the Egyptian exile[16])?
And along the lines of the above, here too it seemingly does not suffice to answer with the well-known explanation[17] that the Egyptian exile was a preface to Mattan Torah — namely, that the Egyptian exile was an "iron crucible"[18] which effected a refinement in the world so that it would be fit to receive the Torah — for since this is a part of Torah, one must say that it is something eternal and an instruction in practice for all times, also after Mattan Torah.
It is only that the matters of "the service of the Avos" and "the Egyptian exile," as they are in the Torah's narratives as an instruction after Mattan Torah, are in the manner of a preparation, as will be explained below; therefore they stand in the Torah as a preface and preparation for Mattan Torah.
4. The explanation of this: the difference between the service of the Avos and the service of the Jewish people after Mattan Torah in the observance of Torah and mitzvos is twofold — both from the side of the person who serves and from the side of the revelation from Above. With the Avos, the revelation through their service was in the manner of from below upward; that is, they became elevated and refined, and consequently they were actual vessels for the G‑dly light that shone through their service[19].
So too from the side of the light: since it was a light in proportion to (the service of) created beings, the light shone in them in a revealed manner.
But in the service (of Torah and mitzvos of) the Jewish people after Mattan Torah, not everyone has such refinement and elevation as the Avos had[19] (who were a chariot for G‑dliness[20]); on the other hand, through their Torah and mitzvos a light is drawn down which is higher than the world — and consequently it does not stand (so) revealed.
The reason for this: before Mattan Torah there was the decree that "the higher ones shall not descend to the lower ones, and the lower ones shall not ascend to the higher ones"[21] — that the level of G‑dliness which is entirely higher than the world should not be drawn down into the lower realms; after Mattan Torah, "He annulled the original decree and said: the lower ones shall ascend to the higher ones and the higher ones shall descend to the lower ones," to the point that lowly created beings can become united with G‑dliness which is entirely higher than the world.
At Mattan Torah itself, however, the revelation was in a manner of from Above downward; that is, the one below was not a vessel for the revelation of the light[22], and therefore this light did not come down into him in a revealed manner.
And as is known, the revelation of G‑dly light at Mattan Torah was only for the moment[23], and afterward it ceased — "when the ram's horn sounds long, they may go up on the mountain"[24];
And in order for a Jew to be a vessel for the revelation of the light of Mattan Torah, which is higher than the world, this comes specifically through his own service[25], through which an eternal revelation and union is accomplished.
5. With this one can understand how the service of Avraham (and of the Avos in general) in observing Torah and mitzvos is a part of Torah — an eternal instruction to every Jew at all times: also after Mattan Torah, in order that the revelation of Mattan Torah be revealed in and united with the Jew who studies Torah and performs the mitzvah, there must be the preface of service of one's own accord, along the lines of the service of the Avos:
Just as with the general preparation for Mattan Torah — in order that the level of G‑dliness and Torah which is higher than the world be drawn down into creation, there first had to be the perfection of the service and self-nullification of created beings of their own accord, thereby drawing down the light which relates to and is in proportion to creation — which was accomplished through the service of the Avos[26] — and only afterward was a light higher than the world drawn down into creation[27];
So too in particular in the service of the Jewish people: in order that the light which is above creation (which is drawn down in a manner of from Above downward, as above) be revealed in and united with the Jew who studies Torah and performs mitzvos, he must first have the perfection of service and the nullification and refinement of his own existence, through which there is accomplished in him the union with G‑dliness and Torah as they are in proportion to creation — and then he becomes a vessel for the drawing down and revelation of the Torah of the Holy One, blessed be He, as it was given at Mattan Torah, which is entirely higher than creation.
[This is akin to the saying of our Sages[28], "A person should always occupy himself with Torah and mitzvos even not for their own sake, for out of not for its own sake comes for its own sake." This order — as is implied by the word "always" — is not relevant only to someone who, at the beginning of his service, is not yet holding at study for its own sake; rather, this is the order of study according to Torah[29]. For through Torah study not for its own sake, even at the highest level of not for its own sake, the Jew becomes united with the level of Torah (not as it is in itself, higher than the world, but) as it relates to some existence in the world (in which lies the purpose for which he studies)[30] — and this is the preface to arriving thereby at the study of Torah for its own sake (that it is the Torah of the Holy One, blessed be He): that he binds himself with G‑d Himself through His Torah[31] as it is entirely higher than any enclothement in the world.]
And although Mattan Torah effected a novelty in every level of Torah study, that through it Torah is drawn down as it is higher than the existence of the world, as our Sages say[32], "Every Torah scholar who sits and reads and studies and occupies himself with Torah, the Holy One, blessed be He, sits opposite him and reads and studies with him" (and similarly with mitzvos), which before Mattan Torah was not so — nevertheless, this drawing down is in a manner of concealment. In order that it be drawn down in a revealed manner and united with the existence of the one who studies, he must have the perfection of elevation and refinement of his existence and the union with Torah as it relates to the world, as above.
6. Something similar is seen also in the order of studying and understanding Torah with every Jew: when one begins to learn the verses of the Torah with a "five-year-old for Scripture," where G‑d is spoken of in terms of "the great hand," "the strong hand," and the like, the teacher translates it literally: the great hand, the strong hand of G‑d. And however much one may explain and elucidate to the child what "the great hand," "the strong hand" means with regard to G‑d, he nevertheless pictures it as a large and strong physical hand — only that this "hand" is much bigger and stronger than the one he sees on his teacher, and the like.
Seemingly: since this contradicts the fundamental principles of faith, that "He has no body nor any semblance of a body" — how does the Torah of truth demand that one study with a child, or with one who is a minor in knowledge, the verses and words which one must give him to understand literally[33]?
Especially since the order of study is the order according to Torah: first one learns Scripture according to its plain meaning — the plain meaning of Torah; afterward — remez and derush; and after that the secrets of the Torah.
7. The explanation of this, at least in brief (as has already been discussed several times), is that when one teaches a child the plain meaning of Scripture and he pictures "the great hand," "the strong hand," for example, as a physical hand, only bigger and stronger than what he sees — this is not contrary to the truth. For even the child understands that the very fact that the physical hand of his teacher and the like has in it power and ability and all the properties of a hand is not due to its physical flesh and bones, etc., but due to the power and vitality that is in it (the soul — although he does not know at all what this is, and his teacher does not know either — but he tells him that it is a) power and vitality that comes from G‑d. Consequently the child understands that when "the great hand" and "the strong hand" are spoken of, and likewise the other physical descriptions, this is surely not because of a great physical quantity, but because of a spiritual power (from G‑d) that is in it.
That is, every matter of Torah which a minor in knowledge studies and understands literally is the study of the Torah of truth, the Torah of the Holy One, blessed be He. It is only that he has in it a limited knowledge, which has been enclothed in the plain meaning of Torah as it comes down to the intellect of a "five-year-old for Scripture"; and only afterward does he arrive, according to the order of Torah, at the understanding of a "ten-year-old for Mishnah"[34] and later of a "fifteen-year-old for Gemara," etc. — that in truth and inwardness He, may He be blessed, is entirely abstracted from physicality — up to how this is according to the secrets of the Torah.
And similarly it is in the level of Torah with every one who studies Torah: first there must be the study of Torah according to the root of his soul[35], which study is (in this particular respect) similar to the Torah study of the Avos, namely Torah as it is in proportion to creation, in which he then has the perfection of revelation and elevation as it is within creation; and afterward he comes to the study of Torah as it is in the ultimate elevation, higher than creation and higher than the root of his soul — Torah as it was given at Mattan Torah.
8. The reason why the preface of the service of the Avos is required — to reach, through man's service, the perfection of his existence (in G‑dliness and Torah that have a connection to creation), as a preparation for the revelation of Torah as it was given at Mattan Torah, Torah that is above creation — is not only from the side of the one below, from the side of the person who studies Torah, but also from the side of the matter Above, that is, from the side of the Torah itself:
The order by which the light that is above creation comes down into creation, until it becomes united with creation, is not that it is immediately drawn into creation as it is; rather, at first only a glimmer of it is drawn down, a contracted light, which enclothes itself in the matters of creation, and afterward the essence of the light is revealed[36].
And similarly with Torah that is above creation: before the giving of the Torah of the Holy One, blessed be He, at Mattan Torah, which is beyond all proportion to creation, there was first drawn down a contracted glimmer of it — through the Avos — the level of Torah as it has a connection to and is in proportion to creation.
And so too after Mattan Torah itself: before the Torah of the Holy One, blessed be He, which is above creation, is revealed in a Jew, there must first be drawn down and revealed the level of Torah which has a connection to creation, and afterward the Torah that is above creation is revealed in him.
And similarly with the order of study in the parts of PaRDeS of Torah, each of which descends from the other: pshat descends from remez, remez from derush, and derush from sod[37].
9. However, the above order of study and service is still not a sufficient preparation to receive the Torah of the Holy One, blessed be He, which is above creation; one must also arrive at the service of the Egyptian exile — just as it was the first time, when after the Torah and mitzvos and service of the Avos there had to be the Egyptian exile, as a preparation for Mattan Torah.
The reason for this may be said to be: since the Torah as it was given at Mattan Torah is entirely higher than creation, it is not sufficient that the created being attains his perfection through his service and becomes united with the Torah as it is in proportion to creation, for a created being has, after all, no relation whatsoever to the Creator.
And therefore there must also be a change in the created being — the prefatory action of "the Egyptian exile," through which specifically the Torah of the Holy One, blessed be He, is revealed in him.
The Egyptian exile was, as it says in the verse[38], "with mortar and with bricks and with all manner of labor in the field … with which they made them labor with rigor," whose meaning in Torah study is as explained in the Zohar[39]: "'With mortar' — this is kal vachomer; 'and with bricks' — this is the clarification of halachah." And "labor with rigor" in general is "women's work given to men"[39*] — work and toil that is contrary to a person's nature and habit; and specifically through work and toil contrary to his nature comes the nullification and refinement of the person's existence, so that the Torah of the Holy One, blessed be He, which is higher than the world, can be revealed in him[40].
10. Accordingly one can explain a seemingly puzzling story of the Tzemach Tzedek: when the Tzemach Tzedek was still young, the Alter Rebbe once called him in and said that he wished to give him (matters of) Torah as a gift. The Tzemach Tzedek did not accept it, giving the reason that he wanted to acquire Torah through toil, through his own hard work. Many years later, when "he added wisdom to his wisdom"[41], the Tzemach Tzedek said that he regretted not having accepted the Alter Rebbe's offer; for however lofty the Torah matters the Alter Rebbe would have given him, he would still have been able to toil in Torah — on still higher matters — since Torah is without limit or end.
Seemingly one can ask about this: what did he hold at first, and what did he hold in the end? It is difficult to say that, being in a state where the Alter Rebbe wished to give him matters of Torah as a gift, he did not grasp such a simple line of reasoning, being a great one in knowledge of Torah, etc.
The explanation of this is that it was not regret over his earlier unwillingness to accept the matters of Torah as a gift. Rather, since at the time the Alter Rebbe wished to give it to him he felt that he still lacked the preparation of the service of toil in Torah — toil befitting the acceptance of such an offer — he therefore held that he was not yet a vessel for the Torah the Alter Rebbe wished to give him as a gift.
Afterward, however, once he also had the toil in Torah, he felt that he was a fitting "vessel" for the gift within Torah — that the Torah which is higher than his toil should be revealed to him.
For this preface of work and toil in Torah is, by way of analogy, as the Egyptian exile was a preparation for Mattan Torah.
(From talks of the second day of Shavuos, 5735, and Purim, 5729)
Key Lesson
The Avos served G‑d of their own accord, reaching the Torah only as it relates to creation, while Mattan Torah brought the Creator's own power to reach Torah as it transcends the world. Yet the Torah records the Avos' service, and the Egyptian exile, as eternal instructions: before the transcendent Torah can be revealed and settle within a person, he must first refine himself through his own effort at his own level, and then toil beyond his nature, as in the "labor with rigor" of Egypt. This is why the Tzemach Tzedek first declined the Alter Rebbe's gift of Torah and later regretted it — the gift from Above becomes truly one's own only after one has made oneself a vessel through toil.