מאמרים מלוקט חלק ג - יום ב' דחג השבועות ה'תשכ"ט

1. Introduction: The Question of “Leimer” at Matan Torah

This discourse, delivered on the second day of Shavuos 5729, opens with the verse: “And Elokim spoke all these words, saying.” The classic question arises regarding the word leimer—“to say”: Normally, when the Torah says “Hashem spoke to Moshe leimer,” it means Moshe should relay the message to the Jewish people. But at Matan Torah, all of Israel—including the souls of every generation—were present and heard the Ten Commandments directly from Hashem. So what does leimer mean here? Who is left to repeat these words to, if everyone was already there?

The explanation begins by noting that even before Matan Torah, our ancestors studied and fulfilled the Torah. Avraham observed all of Torah’s commandments before they were formally given, which implies he also learned and taught them to Yitzchak, who in turn taught Yaakov and his sons. If so, what is truly new about Matan Torah? The answer lies in the word leimer, which signals a fundamental innovation in how Torah would henceforth be studied and transmitted.

2. Two Interpretations of “Leimer”

The Rebbe explains that there are two primary interpretations of leimer in this context:

The first is that when a Jew learns Torah, he causes Hashem Himself to repeat those very words. As our sages say: “Anyone who reads or studies Torah, Hashem reads and studies opposite him.” Thus, through our learning, we prompt Hashem to “say” these words anew.

The second interpretation is that a Jew’s study should be in a manner of leimer—as if he is simply repeating what Hashem has already said. As the verse states: “My tongue will respond with Your sayings.” In this sense, our learning is like answering after a reader—a pure response without personal ego or innovation.

Both explanations highlight a unique dynamic introduced at Matan Torah: either we cause Hashem to repeat His words through our study, or we ourselves are merely echoing His divine speech.

3. Drawing Down Divine Speech into Creation

A further interpretation of va-yidaber Elokim... leimer is that Hashem’s utterance of the Ten Commandments (which encapsulate all of Torah) was intended leimer—“to bring down”—the transcendent dimension of Torah into the ten utterances with which the world was created. In other words, Matan Torah enabled divine speech to be drawn into creation itself.

This dynamic is mirrored in human Torah study: when a Jew learns Torah in this way (va-yidaber... leimer), his speech becomes an act of drawing down divine influence into the physical world. The act of learning transforms spiritual energy into tangible impact below.

4. Individualized Revelation at Sinai

The Maamer references an earlier discourse from the Rebbe Maharash and teachings from Midrash and Yalkut: At Sinai, each Jew felt as if Hashem was speaking directly to him or her individually—“with me He speaks.”

This individualized revelation was not only spiritual but also physical: young and old alike heard according to their own capacity. This personalization extended even to their bodies—a unique experience not just for their souls but for their entire being.

The reason for this lies in another teaching: At Matan Torah, Hashem partnered His name with every Jew (just as angels have divine names like Micha-el or Gavri-el). However, while angels are associated with names like Elokim or Adnai (which represent limited divine attributes), Jews received a share in Hashem’s essential name (havaye). This partnership brings about complete self-nullification (bittel) before Godliness.

5. The Distinction Between Angels and Jews: The Essence Revealed

The name that Hashem shared with Israel at Sinai is higher than what He shares with angels. Angels are called by names like Elokim or Adnai (which represent limited aspects), but Jews are called “a portion of havaye,” reflecting a connection to God’s essence.

This connection existed even before Matan Torah but was hidden due to the soul’s descent into a physical body. The body obscures this essential light. At Sinai, however, through the declaration “Anochi Hashem Elokecha,” this essence became revealed even within the physical body.

Likkutei Torah explains that “Anochi Hashem Elokecha” means that havaye shines openly within each person so much so that one is called by God’s name (“yours”)—the essence becomes manifest even as it descends into physicality.

6. The Structure of Divine Names Within Man

The Maamer delves into how God’s name (havaye) is reflected in human form—specifically in our hands and fingers. Each hand has five fingers (corresponding to two letters hei), totaling ten (corresponding to ten sefirot). This structure mirrors mystical teachings about how God’s name can be spelled out (milui) using different letters (hei or aleph), revealing deeper layers within divinity itself.

This detail emphasizes that it is specifically within the body—through its form and faculties—that God’s essence can be revealed most completely. To draw down such revelation requires accessing not just superficial aspects but also inner dimensions—the milui—of God’s name.

7. Three Transformations at Matan Torah: Giver, Recipient, and Torah Itself

Matan Torah brought about three revolutionary changes:

• The Giver: Hashem invested His very essence (Anochi nafshi ksovis yehovis) into the Torah—He gave Himself along with it.
• The Recipients: The Jewish people became true owners and arbiters of Torah law—even overruling heavenly voices if necessary (Nitzchuni banai nitzchuni). Authority over halacha now rests with them.
• The Torah Itself: From then on, Torah became not just wisdom but an active force commanding reality—its decrees shape both people and world itself. When it says “do not murder,” it both instructs and empowers us not to do so.

This transformation means that mitzvos performed after Matan Torah actually change physical reality—sometimes imbuing objects with holiness (like tefillin or mezuzah scrolls)—whereas before they were only like a fragrance compared to possessing actual substance.

8. The Analogy of Oil: Fragrance Versus Essence

The difference between pre- and post-Sinai mitzvah observance is likened by our sages to fragrance versus oil itself:

• Aroma: Before Sinai (by Avraham etc.), mitzvos were like fragrance—a ray or expansion from above but lacking substance or permanence.
• The Oil Itself: After Sinai, mitzvos possess essence—they transfer something real from above into our world.
• Permanence: Fragrance dissipates quickly while oil remains present—even after being absorbed its effect endures.
• Total Transfer: When you take oil from one vessel to another it leaves its source behind—so too authority over halacha left heaven for earth.

This analogy encapsulates all three innovations: direct connection with God’s essence (the oil), empowerment of Israel as arbiters (the transfer), and enduring impact on creation itself (permanence).

9. True Self-Nullification Enables World Transformation

The ability for Jews—and their mitzvos—to change reality depends on true self-nullification (bittel b’metzius). Before Sinai, even Avraham described himself as “sand and ashes”—a form of humility but still retaining some sense of selfhood.

Moses exemplified ultimate nullification (“nachnu mah?”—‘what are we?’)—total absence of ego—which became accessible only after Matan Torah through receiving God’s essence via Anochi Hashem Elokecha. This level enables one’s actions in learning and mitzvos to truly transform creation because they channel atzmus—the divine core present everywhere—and thus bridge infinite distance between Creator and creation.

10. Synthesis: Three Meanings of “Leimer”

The three interpretations of leimer, discussed throughout this Maamer, correspond exactly with these three innovations at Sinai:

• Bittel/Response: Tan lishoni imrasecha / answering after the reader – a Jew learns as pure response without ego because atzmus has entered Torah.
• Causative Speech: Kol ha-kore v'shoyne ha-Kodesh Baruch Hu kore v'shoyne kenegdo – a Jew causes Hashem Himself to repeat his words because authority has been given over.
• Drawing Down Into Creation: Aseres ha-dibros nimshochim ba-asara ma'amaros – a Jew brings divine speech down into worldly reality because now mitzvos have power over creation.

This triad also explains why true freedom belongs only to one who occupies himself with Torah—for such a person dominates reality rather than being subject to it (ben chorin eino ela mi she'osek ba-Torah). Personal redemption through learning leads ultimately toward universal redemption—the complete geulah through Mashiach Tzidkeinu speedily in our days.