488 —הארות על חג השבועות, טבעה הכפול של התורה, וצמיחה רוחנית

B"H, Days of Preparation for Chag HaShavuos, 5709.

Haraha"ch vehuvac"h iy"a nu"m etc. Mehor"y.

Shalom u'Vrachah!

Your letter has been received. At this time I am enclosing the kuntres for the upcoming Chag HaShavuos, and without a doubt you will merit to share it with the public.

Regarding the content of this kuntres: Our Sages say (Bava Basra 147a) that if Shavuos is clear (bright and not cloudy), sow wheat; Mar Zutra says if Shavuos is mixed (cloudy day), sow wheat. It concludes: not only when it is clear or mixed, but even if it is mixed and a northern wind blows, that is considered clear (and the wheat will succeed). There are many nuances; see there in the Talmud.

This can be explained as follows: Wheat specifically is human food (Pesachim 3b), as explained at length in Chassidus in the discourses on Sefiras HaOmer and Shavuos (in Likkutei Torah etc.). Man is born as a wild being. The evil inclination and animal soul within him come first. On the eve of the fourteenth (of Nissan), when he becomes Bar Mitzvah, one checks for chametz. Afterwards, when there is an awakening from above because "He desires kindness," he is given strengths from above (the King reveals Himself to them). He must then count Sefiras HaOmer—barley, animal food. The goal is that ultimately he becomes truly human—similar to Above. This happens through Torah: "This is the Torah—man." Chag HaShavuos comes after Sefiras HaOmer.

In Torah there are two opposites: In essence—it comes in a manner of awakening from above that is completely beyond our own efforts; "And Hashem descended," a revelation so intense that our own efforts cannot reach there. Its refinement also comes from above to below. But its intent is specifically for refinement and physical service; therefore it was given specifically to those who have an evil inclination and descended into Egypt etc. (Shabbos 88b). All this is explained at length in the enclosed kuntres.

This is hinted at in our Sages' words in Bava Basra above, precisely in order: The nature of Shavuos indicates how wheat should be sown for the entire year. It explains: If Shavuos is clear—specifically bright—because Torah descends from above to below, unlike prayer. Rashi there hints more openly that this relates to the verse "as pure as the essence of heaven," which refers to clarification through Or Yashar of Torah from above to below, as explained in Torah Or Mishpatim on this verse.

Mar Zutra—regarding minor matters like Abaye's and Rava's discussions (who asked many questions and answered them; Rashbam Bava Basra 134a)—says that nevertheless work must be done specifically where things are mixed—good and bad—a cloudy day when sun and shield are not fully revealed.

The sages of Nehardea—who sat by River Malka (Kiddushin 70b), King of the World (see Megillah 29a: Shechinah with them...in Bavel...in Nehardea; also Berachos 58b: paths of heaven like paths of Nehardea)—in Rabbi Yaakov's name (foundation of wisdom but drawn out gradually)—even though ultimately it must be clear—even if one starts work where good and bad are mixed—and a northern wind blows—a revelation from Above most sublime which sustains creation and occurs regularly (Bava Basra 25a), especially at midnight when it alone prevails (Berachos 3b; see also regarding Vayechalek Aleihem Laylah—the King's revelation at midnight). This disperses clouds; this is clarity—and wheat succeeds all year.

There is much more to elaborate on but this suffices for now.

With wishes for receiving the Torah with joy and inwardness,
M. Schneerson

Summary

The Rebbe teaches that true spiritual growth involves transforming one's animalistic tendencies through Torah study, which bridges lofty Divine revelation with practical refinement in daily life. Shavuos marks both this descent from Above and our mission to elevate ourselves from below.