Likkutei Sichos Vol. 19 – Simchas Torah
1. The Previous Rebbe once said in a Simchas Torah talk:
"On Simchas Torah, the gates are open. The gates of light, the gates of blessing, and the gates of success are open. All the gates are open. And this is taken with Torah."
The words of our Rebbeim are precise to the utmost degree. From the fact that the Rebbe specifically mentions "the gates of light, the gates of blessing, the gates of success" — even though he immediately continues to say "all the gates are open" — it is evident that the primary accomplishment of Simchas Torah is that these three gates are open. We must understand: what is the specific connection of these three gates to Torah?
Furthermore, it is necessary to understand: It is known that the six days of creation correspond to the six thousand years of the world. From the fact that the creation of light occurred on the first day — before the third day, which corresponds to the third millennium in which the giving of the Torah took place — it seems evident that the concept of "the gates of light" is not dependent on Torah.
Similarly, regarding "the gates of blessing," it is known that one of the reasons the Torah begins with the letter Beis — "Bereishis" — is because Beis is an expression of blessing. Thus, the concept of blessing was present right at the beginning of creation. Why then do we say that "the gates of blessing" are specifically connected with Torah?
The question becomes even greater: Since the world was created in its fullness, it follows that the concept of blessing was already complete at the time of creation. The same applies to light, and even more so, as the light created on the first day was without limitations, as our Sages say that man could see with it from one end of the world to the other.
That is, not only is the general existence of light and blessing not specifically dependent on Torah, but even the light and blessing in their ultimate perfection are not dependent on Torah. So why do we say that this is specifically taken with Torah?
2. At first glance, one might explain that the perfection of creation as it is in itself, from the perspective of the created beings — including how it was at the beginning when the world was created in its fullness — is still a perfection with limitations, and therefore not a true perfection.
Therefore, it is said that the "gates of light" and "gates of blessing" are specifically taken with Torah — because here "light" and "blessing" refer to the true light and blessing, as they are in their ultimate perfection, meaning as they are from the perspective of the Almighty, the true perfection. Thus, they are taken with Torah, because, as is known, the giving of the Torah removed the barrier between the higher and lower realms, and through Torah, one takes all matters as they are from the perspective of the Higher, from the perspective of the Creator.
However, this explanation is insufficient, because:
(a) According to this, a crucial point is missing: Since the general concept of light and blessing, and even as they are in their fullness, exists also without Torah, it should have been emphasized that through Torah one takes the light and blessing as they are from the perfection of the Creator (or something similar).
(b) The reason why Simchas Torah was established on the second day of Shemini Atzeres and not on Shavuos (the time of the giving of our Torah) is because the joy of Simchas Torah is connected with the second Tablets (which were given on Yom Kippur), which are "doubled for strength".
And since the words "this is taken with Torah" come in continuation to the beginning of the passage "Simchas Torah are the gates of light," it is understood that by the phrase "with Torah," it refers to Torah as it is connected with Simchas Torah, that is, with the advantage of Torah that was added at the giving of the second Tablets.
And since this is so — even if one were to say that by "gates of light, etc." it refers to matters as they are from the perfection of the Creator, the aspect of Torah as it is from the first Tablets would suffice for this. Why then is it specifically connected with Simchas Torah?
3. We will understand this by prefacing that in Simchas Torah we find three matters, which are similar to the three aforementioned gates (gates of light, gates of blessing, and gates of success):
In the matter of the second day of Yom Tov, there are two aspects: (a) As a second day of Yom Tov, it is a continuation (and extension) of the first day of Yom Tov. (b) It includes the advantage of "the words of the Sages are dear to me," something that is not present on the first day of Yom Tov.
4. This is the case with every second day of Yom Tov. However, on Simchas Torah, a third aspect is added. As has been discussed many times, from the fact that it has a distinct name — Simchas Torah — it is evident that it possesses, in addition to being the second day of Shemini Atzeres, its own unique aspect, the aspect of Simchas Torah.
Just as with the aspect of the second day of Yom Tov, although it is only rabbinic in nature, it nevertheless possesses an advantage over the first day of Yom Tov, as mentioned earlier, that "the words of the Sages are dearer to me than the words of Torah" — so too with the third aspect. Although it is not an obligation at all, not even rabbinic, it is merely a custom [as the Zohar states: "And the Jews customarily make a celebration and it is called Simchas Torah"], yet precisely because of this, it possesses an additional advantage over the first two aspects. As explained in several places, a Jewish custom has an advantage that is not found in a Torah commandment nor in a rabbinic decree.
5. These three aforementioned aspects are also found in the matter of Simchas Torah itself:
From the name "Simchas Torah" (Torah in general), it is evident that the joy is connected with Torah in general, which was given with the first Tablets.
Nevertheless, as explained earlier in section 2, the reason Simchas Torah was established on Shemini Atzeres (and not on Shavuos) is because the joy of Simchas Torah is primarily connected with the second Tablets, which in the Written Torah itself are similar to the words of the Sages.
And the aspect of the joy itself — that Jews celebrate Simchas Torah — is a Jewish custom, as the Zohar states: "And the Jews customarily make a celebration, etc."
And since a Jewish custom reaches higher than Torah, and even higher than rabbinic decrees (as mentioned above in section 3), therefore the Zohar states (in continuation to "they customarily, etc.")...
5. The Zohar continues, "And it is called Simchas Torah," and they crown the Torah with their own crown. This occurs after (and through) the Jewish people conduct themselves with joy, they make a crown for the Torah. The crown of Torah is higher than the Torah itself, even higher than the Torah as it is represented by the second Tablets (and the words of the Sages).
6. The explanation of this is as follows: The reason why the second Tablets are superior to the first Tablets (as they are double for good) is because they came through the service of teshuvah (repentance) by the Jewish people. The root of the souls of Israel is higher than the Torah.
However, since the second Tablets were also given from Above (the service of teshuvah by the Jewish people was a cause for the giving of the second Tablets, but the Tablets themselves were given from Above), therefore, the second Tablets are also an aspect of Torah (which the souls of Israel are higher than, but within the Torah itself, they are double for good because they came as a result of the service of teshuvah by the Jewish people).
In contrast, the custom of "the Jews making a celebration with it," since the entire matter comes from the Jews, through this, the crown of Torah, which is higher than the Torah (even as it is double for good), is revealed.
7. This is also the connection between Simchas Torah and the "Gates of Light," "Gates of Blessing," and "Gates of Success," because these three aspects in Simchas Torah (Torah in general; the advantage of the second Tablets; the custom of "the Jews making a celebration with it") are similar to "Light," "Blessing," and "Success":
The difference between "Light" and "Blessing" in simple terms is: When one blesses another, the intention is for the recipient to receive the content of the blessing and benefit from it. In contrast, light is connected (not with the benefit of the recipient, but) with the nature of the luminary. Therefore, light is defined as something that extends automatically, and even more so — the sun shines on the entire world, even illuminating a garbage dump, although there is no benefit from it.
This is the connection between the first Tablets and the second Tablets with the "Gates of Light" and the "Gates of Blessing":
8. At the giving of the first Tablets, the emphasis was primarily on the giving from Above (not so much on the emphasis that the Jews should first become listeners, understanders, receivers, and unite in a wondrous unity with the Torah, as in the understanding and grasp of the intellect). Therefore, in practice, the Jews (due to their state, etc.) at the time of the Giving of the Torah at Mount Sinai did not grasp and absorb it. Because of this, the first Tablets are connected with the "Gates of Light," since the emphasis in light is (as mentioned above) that the luminary illuminates.
In contrast, the second Tablets, whose giving came through the work of the Jews — the repentance of the Jews elicited, so to speak, from Above that they should be given the Tablets — meaning, the emphasis in them is that the Jews should receive and absorb the Torah. For this reason, the second Tablets are connected with the "Gates of Blessing," where the emphasis is on the recipient, that he should receive the blessing.
And since "the end of action is in the original thought," the inner intention in the extension of the light is that it should be received, grasped, and united (and internally) in vessels — therefore, the second Tablets are higher than the first Tablets, double for good.
9. The inner interpretation of "the end of action is in the original thought" is not that what was intended in the beginning of the thought comes out in the final action, but that the end that comes out from the action, after the action, reaches into the "beginning" which is before the thought, even before the beginning of the thought.
As we say in the example of an artisan who undertakes a task, and the work comes out "in the best possible way... in a successful manner" — it is not that the artisan initially expected that the work would come out "in a successful manner" — because this cannot be known; he can only undertake to do the work "according to the good manner of his craftsmanship." Therefore, the fact that the work came out (even more than he expected at the beginning of the thought) "in a successful manner" reaches into the level of "beginning" that is before the beginning of the thought.
8. Similarly, this concept applies to the notion of "success" above (since all matters that exist below are derived from above): the dwelling for Him, blessed be He, that Jews create through their service is in the best possible manner, in a way of "success" — even better, so to speak, than the original will at the beginning of the thought, as mentioned earlier. Although it is clear that this itself (that the dwelling should be in the best possible manner, etc.) is the intention of creation from the outset, this is the level of "beginning" which is higher than thought.
The explanation of this (at least briefly) is: the ultimate intention is that Jews should make the dwelling in the lower realms through their own service, service with their own strength. And since the will for worlds (including also the beginning of thought) has a connection to creation and affects it, therefore, this intention (that the Holy One, blessed be He, desired a dwelling for Himself in the lower realms, through the service of Jews entirely with their own strength) was not brought down into the beginning of the thought of creation, but remained concealed in the level of "beginning" which is higher than the beginning of thought.
Thus, the intention does not operate below, and the dwelling for Him, blessed be He, is accomplished entirely through the service of Jews with their own strength.
And with this, it is understood that when Jews fulfill the (ultimate) intention of "the Holy One, blessed be He, desired a dwelling for Himself in the lower realms," it is in a manner of "success," since this intention is higher than being drawn into the revealed will for worlds and even not into the beginning of thought.
9. Although the "dwelling" that Jews create with their own strength is accomplished through the service of all the mitzvos in all their details, it stands revealed when they fulfill them not because of any reason, etc., but because "He commanded me" (not because of the virtue that exists in fulfilling the command of the mitzvah). In the well-known expression, even if we were commanded to chop wood, and also in the matter of Jewish customs, since there is no command from above for them, they come entirely from the strength of the Jews themselves.
4. The supreme will that Jews should observe the customs of Israel remains even more concealed than the will regarding Torah and mitzvos in general — to the extent that there is not even a command for them.
And this is the explanation (possibly) of why through the custom "to make Israel rejoice together," one subsequently "crowns the Torah with my crown," where the crown of Torah is higher than Torah itself, even as it is from the second Tablets:
The second Tablets, although their primary emphasis is on the acceptance of (the Tablets and) the Torah by the Jews (as mentioned above in section 6), nevertheless, since they were given from above [similar to a blessing, which, although it is intended for the benefit of the one being blessed, still comes from the one who blesses] — they are still not in the category of "the end of action," and thus they complete only the intention as it was drawn into the beginning of thought;
However, through the fact that Jews conduct themselves "to make... together with joy" — to rejoice with the Torah even after the giving of the Torah from above — it is similar to the concept of success, which exists specifically in "the end of action" (after the action), which reaches into the intention of "beginning," which is higher than the beginning of thought.
10. Based on all the above, the aforementioned question (in section 1) becomes even greater: Since the accomplishment of Simchas Torah is the concept of success, and the concept of "light" and "blessing" are also present at the giving of the first Tablets (Shavuos) and the second Tablets (Yom Kippur) — why is it stated in the sicha that also "the gates of light" and "the gates of blessing" are specifically connected with Simchas Torah?
This will be understood by prefacing with what is found, that through (the proper service and study — effort — of) Jews, there is an addition in Torah, to the extent that one must innovate in Torah, to explain it. And still, with the customs of Israel, since the custom of Israel is Torah, it turns out that through Jews instituting a custom, there is an addition in Torah.
Seemingly: It is true that because the root of the souls of Israel is higher than Torah, one can understand how Jews can effect a new matter in Torah; however, it is still not understood: how does this matter (and especially — what Jews innovate through their custom) become a part of Torah?
[That is, not only is one obligated to fulfill the "decrees, enactments, and customs" which
11. The sages innovated, yet these innovations become a part of the Torah. As it is stated, as mentioned above, regarding the customs of Israel, that "the custom of Israel is Torah."
The explanation of this is as follows:
In Torah, there are two aspects: (a) Torah as it is the wisdom and will of G‑d, which from this aspect (of wisdom and will), Torah is structured in such a way that there are matters which are innovated by Jews; (b) the aspect of "the Torah and the Holy One, blessed be He, are entirely one," as Torah is rooted in His Essence, from which perspective a new matter can become a part of Torah, as will be explained.
Since the ultimate intention is that Jews should innovate in Torah through their own power (thereby expressing their root in His Essence), therefore, after Jews (through their innovation of a matter) draw down the Essence — they also effect this drawing down in Torah [similar to what is stated in Sefer HaBahir that David would connect Torah with the Holy One, blessed be He], and therefore the innovation [both the "innovations" that Jews learn from Torah through "effort," and also "the decrees and enactments and customs" that Jews innovate] becomes a part of Torah.
And based on this, it is also understood what is discussed in the aforementioned sicha, that (not only "the gates of success," but) also "the gates of light" and "the gates of blessing" have a connection to Simchas Torah, which is accomplished by Jews — even though "light" and "blessing" are also present in Torah as it is in itself:
The true concept of "light" is that it illuminates in revelation everything that is in the "source of light," even that which is, by itself, beyond the realm of revelation (and similarly regarding "blessing");
And since the true essence of Torah is that "the Torah and the Holy One, blessed be He, are entirely one" — it follows that specifically on Simchas Torah, when Jews "crown the Torah with their crown" and draw down and reveal the root of Torah, as Torah is rooted in His Essence — specifically then, together with the "gates of success," the "gates of light" and "gates of blessing" are revealed in their ultimate perfection.
(From the sicha of Simchas Torah 5730)