תשרי ט' - אגרת הקודש פרק כ

The Alter Rebbe now explains how this relates to the connection between mitzvos and Malchus, and Torah and Zeir Anpin. He says that the mitzvos are rooted in the level of מלכות—Malchus, which corresponds to the final ה'—the last Hey of the name הוי'—Havayah. In contrast, the Torah is associated with זעיר אנפין—Zeir Anpin, which is represented by the וא"ו—the Vav of the name Havayah.

To clarify: in the structure of the Divine name הוי', the י'—Yud is Chochmah, the ה'—first Hey is Binah, the וא"ו—Vav is Zeir Anpin (the six emotional attributes), and the final ה'—Hey is Malchus. So, mitzvos are connected to Malchus, the last Hey, while Torah is connected to Zeir Anpin, the Vav. This means that, in the world of Atzilus, Torah is considered higher than mitzvos, because Zeir Anpin is above Malchus.

However, when we look at the levels above Atzilus, specifically in אריך אנפין—Arich Anpin, which is the level of Kesser, the relationship changes. There, the mitzvos are rooted in the גולגלתא—the Skull, and in the לבנונית—the White, which is the aspect of Chesed. This is referred to as האורחא דבפלגותא דשערי—the path that divides among the gates.

From this level, the גולגלתא—Golgoles, the Skull, the 613 passageways are drawn out. These are the 613 mitzvos that come forth from the Skull, and they become the 613 passageways of the Torah within Zeir Anpin. In other words, the mitzvos originate from a higher source—the Skull of Kesser—and from there, the 613 channels are drawn down into Zeir Anpin, which is the level of Atzilus.

Now, the root of the Torah is different. The Torah, which emerges from חכמה עילאה—Supernal Chochmah, is found in the מוחא סתימאה—the Hidden Brain of Arich Anpin. This is the inner wisdom, the intellect that is concealed within Kesser, as opposed to the surrounding aspect of the Skull.

This means that the Chochmah—the wisdom of the reasons behind the mitzvos, is hidden and not revealed. The Alter Rebbe explains that this is the level of חכמה דטעמי המצות—the wisdom of the reasons for the mitzvos. These are not accessible to us now; they are the hidden intellect, and only in the time of Moshiach will these reasons be revealed. So, in summary, the mitzvos are rooted in the surrounding Skull of Kesser, while the Torah is rooted in the inner, hidden intellect within Kesser.

But, the Alter Rebbe points out, this relationship is like חותם המתהפך—a signet seal that reverses its image. When you press a seal into wax, whatever is raised on the seal becomes indented in the wax, and whatever is indented on the seal becomes raised in the wax. So, too, in the spiritual structure: what is higher in one world becomes lower in another, and vice versa.

This is the meaning of נעוץ תחלתן בסופן—the beginning is bound up with the end. The highest level, Kesser, is connected to the lowest, Malchus. This is the unique power of the Ein Sof—the Infinite, to create yesh me'ayin—something from nothing. The highest source is drawn down to the lowest level, enabling creation.

This creation is not in the manner of עילה ועלול—cause and effect, where the effect is always encompassed by and nullified to its cause. In such a system, the lower level would always feel its source and remain completely nullified to it, never becoming a true independent existence.

Rather, the intent is that the yesh—the created being—should be something separate from G‑dliness. This is necessary so that the Creator can be a King over truly separate beings. The way this is accomplished is by creating entities that are independent, so that they can fulfill His commandments by their own choice. This is the meaning of סוף מעשה במחשבה תחלה—the final deed was the first in thought: the ultimate purpose is the fulfillment of mitzvos by created beings, and this was the original intent in creation.

This is why the Yerushalmi asks: ולית ליה לר"ש שמפסיק ללולב וכו'?—Does Rabbi Shimon not hold that one should interrupt Torah study to perform the mitzvah of lulav, and so on?

The context is that Rabbi Shimon bar Yochai was known for his constant Torah study, to the extent that he did not interrupt even for mitzvos. The Talmud questions whether he disagreed with the principle that one must stop learning Torah in order to perform a mitzvah that cannot be done by others. The answer is that, indeed, for mitzvos, even Rabbi Shimon agrees that one must interrupt Torah study, because the fulfillment of mitzvos is the ultimate purpose and root of Torah.

The Gemara further says: וכל הלומד שלא לעשות נוח לו שנתהפכה שלייתו ע"פ וכו'—Anyone who learns Torah but does not put it into practice, it would have been better if his שיליה—placenta had been turned over upon his face, and he had not come into the world.

The Alter Rebbe explains why the Gemara uses this specific expression. The שיליה—the placenta, is the first thing formed from the seed, and for the first forty days, it is the main part of the fetus. Similarly, mitzvos are the root and main aspect of Torah. Even though the mitzvos are like the body and Torah is like the soul, the root of Torah is in mitzvos. If a person learns Torah but does not do mitzvos, he is missing the essential root, just as a fetus without its placenta cannot survive. Therefore, the main thing is the fulfillment of mitzvos, which is the purpose and root of Torah.

The Alter Rebbe brings an analogy from the process of human birth to help us understand the relationship between mitzvos and Torah. He explains that, in the development of a fetus, the שליא—the placenta or fetal sac—comes into being first from the initial drop. For the first forty days, the שליא is the main part of the developing child; it is the primary formation that surrounds and protects the fetus as it begins to take shape.

This analogy is used to illustrate that what appears to be secondary or external—the שליא—is actually the foundation and mainstay at the earliest stage. Only after forty days does the recognizable form of the child begin to develop, but until then, the שליא is the essential existence.

The Rebbe uses this to set up a deeper point about the spiritual structure of Torah and mitzvos: just as the שליא precedes and enables the formation of the child, so too is there an aspect of mitzvos that is primary and foundational, even though it may seem external or less refined compared to Torah.

In the same way, mitzvos are the mainstay and root of the Torah. Even though a mitzvah is performed with physical action—something tangible and bodily—while Torah is wisdom, spiritual and intellectual, the mitzvos are nevertheless the foundation. The mitzvah is the גופנית—the bodily, external aspect—while Torah is the חכמה—the inner wisdom. Yet, as the Alter Rebbe will explain further, the externality of mitzvos is what allows for the internal vitality of Torah to be drawn down and expressed in the world.

This means that although Torah seems loftier, being the inner dimension, it is the mitzvos, the practical observance, that serve as the root and source. Without mitzvos, Torah would lack its foundation—just as a child cannot develop without the initial presence of the שליא. The mitzvos are what anchor the Torah in reality, giving it substance and effect.

Therefore, the relationship is not simply that Torah is higher and mitzvos are lower; rather, mitzvos are the essential groundwork, and Torah is the inner light that is drawn into that foundation. This dynamic will be elaborated upon further in the coming lines.