1654 —תשובות מפורטות על תורה אור, זהר, ומושגים חסידיים

B"H, 23 Sivan, 5712.

Shalom u'Vrachah!

In response to your questions from some time ago regarding Torah Or at its beginning in the discourse "HaShamayim Kisai":

a) Regarding the statement that the Torah preceded the world by two thousand years and was then drawn into heaven and earth—whether this is one concept with what is stated in Zohar in Idra Rabba about "one path and 613 paths of Torah." In general, what is stated in Zohar refers to mitzvos whose root is in Keter (Galgalta), as written in Iggeres HaKodesh section 20. The same is found in the discourse "Tiku" from 5691 section 6 which you referenced in your letter (whereas Torah comes from Chochmah—see there in Iggeres HaKodesh). Even the 613 paths are in Galgalta. Sometimes the Zohar's statement is also interpreted regarding Torah but only as it is rooted in Keter. See Likkutei Torah Bamidbar 11d.

b) What is the connection between Binah (understanding), contemplation of the heart, supernal mercy, and the emergence of Torah? In Likkutei Torah on three parshiyos (1b) this is explained: see Tanya chapter 45... Also like Yom Kippur which is a revelation of Binah—this comes through arousing mercy. See Tanya there and Tzitz"z's notes printed in Kuntres—Reshimos Eichah p.22.

c) What you wrote that middos (emotions) are nullified and included in their source—if this refers to the ten hidden sefirot—it means their source; that is, all that gives birth to them: Zeir Anpin of Imma. See this at length in Likkutei Torah on three parshiyos (1g, 6g), and also in the Rosh Hashanah discourse printed for this year.

d) Since Torah was already given at Matan Torah (the giving of the Torah), why do we need our own initiative? This is understood based on what is explained about the difference between Torah before prayer and after prayer. See Likkutei Torah Berachah (96b) and elsewhere.

e) You write that one's spirit and soul are gathered within a person and deep heart, but at the end of the discourse it says this is only makif (encompassing) and surrounding. Yet it also says at the end that a small amount penetrates into the inner heart. And compared to memale kol almin (immanent light), relative to sovev kol almin (encompassing light), it is a very small amount. See Tanya chapter 48; also additions to Torah Or on "Im Yasim"—that gathering means lights within vessels.

f) Also, even the drawing down of "Vayedaber Hashem el Moshe" happens through "Ve'ahavta...", as explained in Likkutei Torah on three parshiyos (11g). See also Imrei Binah Sha'ar Kriat Shema end of chapter 43.

g) "The earth is My footstool"—it explains that practical mitzvos elevate the foot—the community of Israel above and man below—which means elevating and including Netzach-Hod-Yesod outside of Gufah (body), two thighs, foot into mochin (intellect), by first being included within middos (vav), which are then included within mochin (yud). This is detailed in Likkutei Torah on three parshiyos (8a onward).

h) That a soul clothed in a body effects unification between Torah and G‑d: there are two reasons for this—because it deals with sparks from Tohu which preceded Tikkun; mainly because its work below causes simultaneously its root's work above—in all worlds—even above worlds; for it is like a rope whose top end is tied above. See Iggeres HaTeshuvah chapter 5; glosses to Tanya at its beginning; second gloss Tanya chapter 40. Also see Maamar Shabbat Mevarchim Sivan 5712.

i) What you wrote explaining "Ki Ka'asher HaShamayim..." about three vavs of "Vayisa..."—this serves as proof to explain from where they draw down—that it comes from yuds etc. See Torah Or Vayetze explanation on "Veshavti Beshalom."

j) The specific power of growth—that individual plants grow—is also found within earth itself, not just within the seed; rather, the seed awakens it so that specifically this grass grows rather than another. See Iggeres HaKodesh end section 20; discourse "Yavi'u Levush" (51) chapter 26; also Kacha HaGadol chapter 44; etc.

Blessings for strengthening kabbalat ol malchut shamayim through Torah study and refinement of character traits.

Summary

This letter addresses complex questions on chassidic teachings about how mitzvos connect to higher spiritual roots, how intellect and emotion interact in Divine service, why personal effort remains necessary after receiving the Torah, and how every Jew’s actions impact spiritual realms above.