מאמרים מלוקט חלק ג - יום ב' דחג השבועות, ה'תשמ"ו

1. Introduction: The Revelation at Matan Torah

This discourse was delivered by the Rebbe on the second day of Shavuos, in the year 5746. The central verse discussed is: “Ato ha-reiso lodaas ki Havaye hu ha-Elokim, ein od milvado”—“You have been shown to know that Havaye is Elokim, there is nothing besides Him.” This verse appears in Mishneh Torah, specifically in the Book of Devorim, and is attributed to Moshe Rabbeinu speaking in his own words. The Rebbe explains, based on the teachings of the Alter Rebbe in Tanya, that this revelation—Hashem showing Himself so that we may know Him—occurred at Matan Torah. At that moment, Hashem revealed His essence (atzmus ein sof) so that we could truly know Him, and two key concepts were grasped: first, that Havaye and Elokim are one; and second, that there is nothing besides Hashem.

The Tanya further elaborates that this revelation was not abstract but was experienced as a vivid, tangible vision—re’iyah chushis, a sensory seeing. This direct encounter with Hashem’s essence had a profound impact: the Jewish people were nullified in their existence to such an extent that with each utterance of the Aseres Hadibros (Ten Commandments), their souls left their bodies. Hashem then restored their souls with a special dew—the tal with which He will one day resurrect the dead. This dew is identified as the “dew of Torah,” as our sages teach: “Whoever occupies himself with Torah, the dew of Torah revives him.”

2. The Baal Shem Tov’s Principle: Every Detail Is a Lesson

The Baal Shem Tov teaches that every aspect of creation contains a lesson for our divine service (avodah). If this is true for mundane matters, it applies even more so to matters of Torah. As it says: “Hashem commanded us all these statutes to instill awe and observance,” indicating that every law and teaching in Torah is meant to guide us toward serving Hashem and fulfilling mitzvos in practice.

Therefore, even the episode at Matan Torah—where each utterance caused the souls of Israel to depart and then be revived by the dew—serves as an ongoing lesson for our own service. The Baal Shem Tov further explains (in Keser Shem Tov) on the saying “Know what is above you” that what happens above reflects what occurs below within us. When a Jew experiences Matan Torah within himself—because now is Shavuos and now is Zman Matan Toraseinu—it means this event is also taking place above.

This connection means that just as at Matan Torah there was a revelation of Hashem’s essence and an infusion of tal Torah, so too now, every year on Shavuos, these energies are renewed within each Jew. The Torah penetrates every aspect of our being until it becomes our true reality—not only when learning but also in all our ways and actions.

3. Rain and Dew: Two Modes of Divine Flow

The Gemara references King David’s statement about “benevolent rain” reviving Israel—a metaphor for how Hashem restored their souls at Sinai with tal, or dew. Yet the verse speaks about rain (geshem) rather than dew (tal). The distinction is explained by referencing Moshe Rabbeinu’s words in Ha’azinu: “May my teaching drop like rain, may my speech distill like dew.”

Torah contains two levels: tal (dew) and geshem/matar (rain). Rain represents divine flow elicited through human effort (isarusa diletata)—the clouds rise from below before rain descends from above. Dew, by contrast, descends constantly from above without being elicited by human action (isarusa dile’eyla). In spiritual terms, rain corresponds to revealed aspects of Torah (nigleh) accessed through toil and effort—“if you labor and find [Torah], believe it.”

Dew represents an inner dimension—a flow from above independent of human initiative. This level is associated with Pnimius ha-Torah, Chassidus—the inner teachings which are compared to dew dripping from Atika Kadisha (the highest spiritual source). While rain depends on effort and brings reward commensurate with toil, dew comes unbidden—a gift from above.

4. The Relationship Between Effort and Gift in Torah Study

The Rebbe clarifies that even though finding something (a metzia) seems beyond effort—it just happens—there remains some connection between seeking and finding: one must search where something was lost to recover it. Similarly, while Pnimius ha-Torah, like dew, descends from above without being earned through toil alone, there must still be some preparation or vessel below.

This duality manifests in how we access different dimensions of Torah: through effort we draw down Nigleh de-Torah, while through readiness and openness we become vessels for Pnimius ha-Torah. In practice today, study of revealed Torah prepares us for future revelations—the ultimate “dew” which will revive the dead at Techiyas HaMeisim.

5. Dew as Source of Resurrection: Gan Eden vs Techiyas HaMeisim

The Rebbe explores why Techiyas HaMeisim (resurrection) surpasses Gan Eden (paradise). Entry into Gan Eden depends on personal merit—it requires work both before entering and within Gan Eden itself as one ascends higher levels through ongoing effort. Not everyone merits Gan Eden because it hinges on individual avodah.

By contrast, Techiyas HaMeisim derives from a higher source—the essence-light (sovev kol almin) which transcends all worlds—and thus does not depend on personal merit or work. All Jews have a share in Olam Haba (the world to come), meaning resurrection will reach everyone eventually—even those initially excluded according to certain Mishnahs will ultimately be included after refinement.

This universal resurrection comes via Tal Techiyah, the special dew associated with Pnimius ha-Torah—a level drawn down independently from above at Matan Torah and destined for full revelation in the future redemption.

6. The Everlasting Gift: Tal Torah Given at Sinai for All Generations

The Rebbe emphasizes that everything—including even this highest level of Pnimius ha-Torah, Tal Torah—was already given at Matan Torah. There will never be another giving of the Torah because nothing remains withheld—all levels were bestowed then upon every Jew present or future.

This includes not only those physically present but also souls yet unborn or already departed—all received their portion at Sinai according to their capacity. Even fetuses within their mothers participated in Kabbalas ha-Torah! Thus every Jew possesses this treasure—even if sometimes it remains hidden like wealth stored away—it still elevates one’s value immeasurably.

The true novelty lies not merely in possessing this treasure but having access to it openly—that it becomes part of our wisdom and understanding (chochmah u’vinah). The goal is not just hidden potential but actualization—the ability to learn Pnimius ha-Torah with comprehension.

7. Accessing Pnimius ha-Torah Today: From Individual to Collective Revelation

The Mishnah states one may not expound upon Maaseh Merkava (the mystical workings) except individually unless one has exceptional wisdom (chocham meivin mida’ato). Yet since Matan Torah was for all Jews—not just select individuals—it follows that comprehension of Tal Torah must be accessible collectively.

This collective access finds expression today through Chassidus—the dissemination of Pnimius ha-Torah so all can understand its inner dimension (Tal Bedolcha/Tal de-Notef Me’Atika Kadisha). In earlier generations such study was restricted; now—as we approach Shabbos millennia—we are required to “taste” from every dish destined for Shabbos (the era of redemption). Those who taste now merit life later—the full revelation will come soon but its flavor must be experienced already through study and understanding today.

8. Moshe Rabbeinu, King David, Baal Shem Tov – Three Pillars Linked to Shavuos

The connection between Shavuos and three great figures—Moshe Rabbeinu (who received the Torah), King David (whose yahrzeit falls on Shavuos), and the Baal Shem Tov (also yahrzeit)—is highlighted by their roles in transmitting Pnimius ha-Torah:

• Moshe Rabbeinu gave us all levels of Torah as an inheritance—including its innermost secrets—in a way meant for understanding by every Jew.
• King David represents Mashiach—the ultimate revealer of Pnimius ha-Torah—and his association with resurrection ties him directly to Tal Techiyah.
• The Baal Shem Tov initiated spreading these wellsprings outward so they could be accessed by all Jews everywhere.

This process continued through subsequent generations—including students like the Maggid and later Chabad Rebbes—with each stage bringing greater dissemination until today when Chassidus reaches even those previously excluded from such study.

9. Eternal Instruction – Spreading Pnimius ha-Torah Is Everyone’s Mission

Toyre is eternal instruction for all Jews—men and women alike—as indicated by Hashem first addressing Beis Yaakov (the women) at Sinai gently before turning to Bnei Yisroel more forcefully. Every Jew has been empowered to study even Tal she-b’Torah—the inner dimension—in a way they can truly understand it (b’havana v’hasaga). Just as practical action fulfills halacha literally so too should our engagement with Pnimius ha-Torah be real—not theoretical or hidden but lived wisdom accessible here and now.

10. Conclusion: Preparing Ourselves for Complete Redemption

The ultimate goal remains literal realization—the full open revelation of Tal she-b’Torah with Mashiach’s coming when resurrection will occur through this very dew given already at Sinai but awaiting complete manifestation.
Meanwhile our task is clear—to engage deeply with both Nigleh (revealed) and Pnimius (inner) dimensions so they penetrate our minds and hearts.
The connection between Moshe Rabbeinu, King David/Mashiach, Baal Shem Tov—and indeed every Jew—is forged anew each year on Shavuos.
Through learning Chassidus today—with true understanding—we prepare ourselves for imminent redemption when “a new teaching will emerge from Me,” fulfilling “Ato ha-reiso lodaas ki Havaye hu ha-Elokim ein od milvado”, manifesting Hashem’s unity openly throughout creation.
May this happen speedily—in our days—with complete redemption through Mashiach now!