060 —מאמרים מלוקט חלק ג - ליל א' דחג השבועות (לפנות-בוקר), ה'תשכ"א

1. Introduction – Context of the Maamer

This discourse is the 60th in the series and appears at the end of Volume 3 of Maamorim Melukotim. Unlike most other discourses in this collection, which are fully edited and reviewed by the Rebbe (known as Mugadike Maamorim), this one was not published in that form. The Rebbe only made minor corrections, and it is presented here as a Hanokha – a transcript of what was said. This particular Maamer was delivered by the Rebbe on the first night of Shavuos, after the all-night study of Tikkun Leil Shavuos, in the early morning hours of 5721 (1961). Its inclusion at the end of the volume reflects its unique status among the Maamorim.

2. The Angels’ Objection to Giving the Torah to Humans

The Maamer opens with a teaching from the Gemara: When Moshe ascended to heaven to receive the Torah, the ministering angels protested before Hashem, asking, “What is a mortal doing among us?” Hashem replied that Moshe had come to receive the Torah on behalf of all Israel. The angels argued further: “This hidden treasure, which has been with You since before creation, You wish to give to flesh and blood? What is man that You remember him? Place Your glory upon the heavens!”

Hashem instructed Moshe to answer them. Moshe responded: “Did you descend to Egypt? Do you have an evil inclination?” He pointed out that many commandments in the Torah are only relevant to those who experience human struggles and temptations. Thus, it is specifically for people – with their challenges and physicality – that Torah was intended.

3. Three Occasions of Angelic Protest

The Midrash Tehillim elaborates that there were three occasions when angels challenged Hashem’s decisions: at the creation of man, at Matan Torah (the giving of the Torah), and at the command to build a Mishkan (sanctuary). In each case, they questioned why Hashem would involve humans or physicality in such lofty matters. Hashem demonstrated that human wisdom surpasses theirs and that His intention is for holiness to be revealed within creation itself.

The Rebbe explains that these three events are interconnected: The purpose of creation is fulfilled through making a dwelling place for Hashem in this world, accomplished via Torah and ultimately realized through building a Mishkan. The angels’ objections reflect their preference for spirituality without engagement with physicality.

4. The Angels’ Argument Focused on Physicality

The angels did not object to souls receiving Torah—they recognized that souls are on a higher level than angels themselves. Their protest was about giving Torah to bodies, especially physical bodies made of flesh and blood (basar vadam). While angels also possess bodies, theirs are refined and spiritual compared to human bodies.

This distinction explains why prophetic writings describe hearing or seeing angels but not souls: Angels have some form of body or manifestation, allowing prophets to perceive their song or presence. Souls, by contrast, are entirely spiritual and cannot be seen or heard by prophets.

The elevation experienced by souls is even greater than that of angels—souls ascend from one level of Gan Eden to another through song. Yet this song is not recorded in prophecy because it transcends physical perception.

5. Why Torah Must Be Given Specifically to Humans

The core argument from Moshe’s response is that only humans experience challenges like temptation (yetzer hara) and exile (Mitzrayim). The purpose of Torah is not merely for spiritual beings but for those who can transform darkness into light—to turn evil into good (sur mera va-asei tov). This transformation can only occur within beings who struggle with materiality.

The Baal Shem Tov teaches that “turn away from evil and do good” means transforming negativity into positivity within every aspect itself. Therefore, Torah must be given specifically to those with flesh-and-blood bodies capable of such transformation.

6. The Unique Power of Souls Within Bodies

The ability to elevate even the lowest aspects of creation resides uniquely within souls dressed in physical bodies (neshama beguf). Angels’ refined bodies cannot reach or uplift material existence as deeply as humans can. Only by descending into physicality can one raise up all levels—like lifting a building from its very foundation rather than just from its middle.

This power comes from souls’ source in Hashem’s essence (“shem Havayah”) as opposed to angels’ connection primarily with shem Elokim. All four categories of creation (inanimate, growing, living/animal, speaking/human) correspond to letters in Hashem’s name: doymem (inanimate) aligns with malchus (the final hei), tsemeach (growing) with middos (vav), chai (living/animal) with binah (first hei), and medaber (speaking/human) with chochmah (yud).

7. The Structure of Creation – Four Categories and Their Spiritual Roots

The four categories—doymem, tsemeach, chai, medaber—are reflected both physically and spiritually: Angels correspond mainly to tsemeach and chai, while souls belong to medaber. There is a close relationship between growth (tsemeach) and life (chai) just as there is between middos/emotion and intellect/understanding.

The final hei (malchus/inanimate) stands apart from these other levels—a reflection of how true transformation requires reaching down into what seems most distant from spirituality. Chochmah (wisdom/yud) gives rise directly but distantly to malchus/finality/inanimate existence, representing something created “yesh me-ayin”—a leap rather than gradual development.

8. Moshe’s Role – Demonstrating Human Potential for Elevation

This explains why Hashem instructed Moshe himself—a soul within a body—to respond directly to the angels’ challenge. Only someone embodying both soul and body could reveal how specifically physical existence fulfills Hashem’s ultimate intent for creation: making this world a dwelling place for Him through Torah observance.

The angels ultimately conceded when they saw this truth demonstrated by Moshe Rabbeinu. Not only did they stop objecting, but each angel became supportive—giving Moshe gifts or secrets as described in Tehillim (“alisa la-morim v'so shevi...”) and tying crowns upon every Jew at Sinai corresponding to their declaration “naaseh ve-nishma”. This support represents angelic assistance for Jewish divine service going forward.

9. The Ultimate Purpose Realized Through Human Action – Building a Sanctuary Below

The agreement reached by the angels extended beyond Matan Torah itself: It included their acceptance that Jews would build a Mishkan below—a sanctuary made not just from wood (Semeach/angels' level) but ultimately from stone (Doymem/inanimate/human action's level) as realized fully only in the Beis Hamikdash HaShlishi (the Third Temple). This represents completion: true permanence achieved when even inert matter becomes part of Hashem's dwelling place through human effort guided by Torah.

This process began with temporary sanctuaries but culminates only when all aspects—including those most distant—are elevated through mitzvos performed by souls within bodies. At that time, godliness will be revealed everywhere—“all flesh will see”—fulfilling Hashem’s original intent for creation through human action empowered by Torah.

10. Conclusion – The Distinctive Power Entrusted To Humanity Through Torah

This Maamer thus clarifies why giving Torah specifically to humans—souls within flesh-and-blood bodies—is essential for fulfilling Hashem’s purpose in creation: transforming even material existence into holiness. While angels possess great spiritual refinement, only humanity can reach down into—and elevate—the lowest realms through divine service rooted in action (doymem/asiyah/naaseh before nishma). This unique power entrusted at Sinai continues until its ultimate realization with the coming redemption and construction of an everlasting sanctuary below.