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Torah Ohr · Parshas Noach · Maamar 2

אם יתן איש את כל הון ביתו באהבה…

If a man would give all the wealth of his house

  • 8 paragraphs · 22 sections
  • about 10 min of study
  • 22 sources

Begin the maamar

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The big idea

The highest love, "with all your might," wants G‑d's very essence, so it scorns even the wisdom of the Torah and the Garden of Eden, which are only His radiance. That essence is reached only through the practical mitzvos, G‑d's inner will, which is clothed in physical things and fulfilled "today," while the soul is in the body.

The maamar in brief

Continuing the previous maamar's reading of "many waters cannot extinguish the love," the Alter Rebbe turns to the verse's end: "If a man would give all the wealth of his house for love, he would be utterly scorned." "The wealth of his house" is the wisdom of the Torah, the reasons of the mitzvos. It flows from divine Chochmah ("Eden") as a river to the "garden," the fifty-three sidros, and forms the Higher and Lower Garden of Eden. Yet Chochmah came about only through many contractions (ish, "a man of war") and is only a radiance, nothing next to G‑d's essence. The love "with all your might" seeks to be absorbed into "the body of the King," and so scorns all that wealth. But the practical mitzvos are G‑d's will, above reason; like a deep idea that can only be hinted, they are revealed only when clothed in physical things. So the Shema says "which I (Anochi), the One Who is I, command you today": G‑d's essence is reached through deeds, and only while the soul is in the body. Through this the soul, the "little sister" (achos), becomes one (achas) with G‑d, embraced from every side.

Outline

  1. The love that waters cannot quenchLivelihood worries and worldly thoughts cannot extinguish the love; through them one reaches the love "with all your might."¶1
  2. The wealth of his houseTorah's wisdom, the reasons of the mitzvos, flows from Chochmah through many contractions into the Garden of Eden; it is only a radiance of G‑d.¶2–3
  3. Scorning the radianceThe love "with all your might" wants only G‑d's essence, "the body of the King," and so scorns Eden and the wealth of wisdom.¶3–4
  4. The mitzvos: will above wisdomThe practical mitzvos are G‑d's inner will, above reason, and like a deep idea conveyed only by a hint, they are revealed only in physical things.¶4–5
  5. "Which I command you today"The Shema's love rises to union with G‑d's essence, which comes only through doing the mitzvos, and only "today," while the soul is in the body.¶6–7
  6. Our little sisterSpeaking Torah counts as a deed; through the mitzvos the soul becomes "one" with G‑d and is embraced from every side.¶8

Key concepts

The wealth of his houseהון ביתו
The wisdom of the Torah: the explanations and reasons of the mitzvos, drawn from G‑d's Chochmah.
With all your mightבכל מאדך
The highest love in the Shema, beyond one's own measure: the desire to cleave to G‑d's very essence.
To be absorbed into the body of the Kingלאשתאבא בגופא דמלכא
The goal of that love: union with G‑d's essence itself, not only with His light.
Radiance and illuminationזיו והארה
G‑d's light as it shines outward. Chochmah, the Torah's wisdom and the Garden of Eden are all only this, compared with His essence.
His essence and beingמהותו ועצמותו
G‑d Himself, above the whole chain of descending worlds.
The inner dimension of His willפנימיות רצונו
The root of the practical mitzvos, higher than reason and wisdom, which is why it is clothed in physical deeds.
Their beginning is wedged in their endנעוץ תחלתן בסופן
The highest root reveals itself precisely in the lowest level, the physical deed.

Skip to the text

The love that waters cannot quench ¶1

1אם יתן איש את כל הון ביתו באהבה בוז יבוזו לו. כי הנה מבואר למעלה איך שמים רבים שהם טרדות הפרנסה.

"If a man would give all the wealth of his house for love, he would be utterly scorned." For it has been explained above how "many waters" are the preoccupations of earning a livelihood.

Explanation

The maamar opens with the second half of a verse in Song of Songs whose first half ("many waters cannot extinguish the love, nor can rivers drown it") was the subject of the preceding maamar. There, the "many waters" were read as the worries of making a living.

ונהרות שהם המחשבות בענינים גשמיים שנקראו בשם נהרות דניידי ואזלי משא״כ מים הם מכונסים ועומדים וכל זה לא יוכלו לכבות את האהבה ואדרבה בהם וע״י דוקא תבא לבחי׳ האהבה היותר גדולה היינו בחי׳ בכל מאדך הנ״ל.

And "rivers" are the thoughts about material matters, which are called by the name "rivers" because they move and flow on, whereas waters are gathered and standing. And all of this cannot extinguish the love; on the contrary, specifically in them and through them one comes to the level of the greatest love, namely the level of "with all your might" mentioned above.

Explanation

The "rivers" are the stream of thoughts about worldly matters: like a river, such thoughts keep moving, while "waters" (the livelihood worries) stay pooled in place. None of this puts out the soul's love for G‑d; rather, overcoming exactly these distractions is what brings a person to the highest love, the love "with all your might" (bechol me'odecha) of the Shema, a love that goes beyond one's own measure.

Paragraph 1 in brief

The paragraph recalls the preceding maamar's reading of "many waters" and "rivers" as material distractions that cannot quench the love, and that in fact lead to the greatest love, "with all your might." It sets up the question of what the rest of the verse, "if a man would give all the wealth of his house," adds.

Marei mekomos

  1. 1

    How it connects

    The verse reads: "Many waters cannot extinguish the love, nor can rivers drown it; if a man would give all the wealth of his house for love, he would be utterly scorned." The Alter Rebbe continues his reading of the verse from the previous maamar, now turning to its second half.our note

    The source

    Song of Songs 8:7שיר השירים ח׳:ז׳Sefaria (opens in a new tab)

    6שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה: 7מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת־הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כׇּל־הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ: 8אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ מַה־נַּעֲשֶׂה לַאֲחֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר־בָּהּ:

    6… as the grave; The flashes thereof are flashes of fire, A very flame of the LORD. 7Many waters cannot quench love, Neither can the floods drown it; If a man would give all the substance of his house for love, He would utterly be contemned. 8We have a little sister, And she hath no breasts; What shall we do for our …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

  2. 2

    On the words

    שו״ה המחשבות — דניידי ואזלי

    How it connects

    Torah Chaim is the Mitteler Rebbe's expanded treatment of maamarim on Bereishis and Shemos; the note points to its discussion in Parshas Noach of the "rivers" as thoughts that "move and flow," a parallel and longer explanation of this line.our note

    Where the note points

    Torah Chaim, by the Mitteler Rebbe (Rabbi DovBer of Lubavitch)תורת חיים

    Noach, 62b

    Look for it in the Lubavitch Library (opens in a new tab)

    Kehot’s note

    ראה תו״ח נח סב, ב.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

The wealth of his house ¶2–3

2ולזה אומר אח״כ אם יתן איש את כל הון ביתו כו׳. הון ביתו נק׳ חכמת התורה שהן פירוש וטעמי המצות שנמשך מבחי׳ חכמתו ית׳.

And for this [reason] it says afterward, "If a man would give all the wealth of his house," etc. "The wealth of his house" refers to the wisdom of the Torah, which is the explanation and reasons of the mitzvos, drawn from the level of His blessed wisdom (Chochmah).

Explanation

The Alter Rebbe now reads the verse's second half: "the wealth of his house" is the wisdom of the Torah, meaning the explanations and reasons behind the mitzvos. That wisdom is drawn from G‑d's own Chochmah, the level of divine wisdom.

וכמ״ש ונהר יוצא מעדן להשקות את הגן. כי מעדן שהוא בחי׳ חכמה שנק׳ עדן יוצא נהר לשון המשכה להשקות את הגן שהם ג״ן סדרים דאורייתא שהן

As it is written, "And a river goes out from Eden to water the garden (gan)." For from "Eden," which is the level of Chochmah, which is called "Eden," there "goes out a river" (a term for drawing down) "to water the garden (gan)": these are the fifty-three (gan) sidros of the Torah, which are

Explanation

The verse from Genesis is read as a map of how Torah's wisdom flows down: "Eden" is Chochmah, the "river" is the drawing-down of that wisdom, and the "garden" (gan, whose letters have the numerical value fifty-three) stands for the fifty-three weekly portions (sidros) of the Torah.

פירוש וטעמי המצות ונעשה מהם בחי׳ ג״ע עליון וג״ע תחתון עד שנשתלשל מטה מטה ששרשם מבחי׳ חכמתו ית׳ שנק׳ ראשית ההשתלשלות ואינו ערוך כלל לגבי מהותו ועצמותו יתברך שהוא למעלה מההשתלשלות:

the explanation and reasons of the mitzvos. And from them are made the level of the Higher Garden of Eden and the Lower Garden of Eden, until it descended lower and lower. Their root is from the level of His blessed Chochmah, which is called the beginning of the chain of descending worlds (hishtalshelus), and it bears no comparison at all to His blessed essence and being, which is above the chain of descent.

Explanation

The explanations and reasons of the mitzvos form the Higher and Lower Garden of Eden, the spiritual realms where souls enjoy G‑d's light, and continue descending level by level. But since their root is Chochmah, which is only the first step of the chain of descending worlds (hishtalshelus), it is nothing compared to G‑d's essence, which is entirely above that chain.

Paragraph 2 in brief

The paragraph identifies "the wealth of his house" with Torah's wisdom, the reasons of the mitzvos, which flow from divine Chochmah through the Garden of Eden. It then limits its value: all of it belongs to the chain of descent and bears no comparison to G‑d's essence.

Deeper

Elsewhere in Torah Ohr (Yisro), the Alter Rebbe explains that Chochmah is called "Eden" because it receives from the supernal delight, and that from Eden the flow reaches the "garden," the Higher and Lower Garden of Eden, where souls enjoy the radiance of the Shechinah.

Marei mekomos

  1. 1

    On the words

    ונהר יוצא מעדן

    How it connects

    The verse describes a river going out from Eden to water the Garden. The Alter Rebbe reads Eden as Chochmah, the river as the flow of wisdom, and the garden (gan = 53) as the fifty-three sidros of the Torah.our note

    The source

    Genesis 2:10בראשית ב׳:י׳Sefaria (opens in a new tab)

    9וַיַּצְמַח ה׳ אֱלֹקִים מִן־הָאֲדָמָה כׇּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע: 10וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים: 11שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כׇּל־אֶרֶץ הַחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָב:

    9… in the midst of the garden, and the tree of the knowledge of good and evil. 10And a river went out of Eden to water the garden; and from thence it was parted, and became four heads. 11The name of the first is Pishon; that is it which compasseth the whole land of …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Kehot’s note

    בראשית ב, י.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  2. 2

    On the words

    שהוא בחי׳ חכמה שנק׳ עדן

    How it connects

    There the Alter Rebbe explains that Chochmah is called "Eden" because it receives from the supernal delight, and from Eden the flow reaches the "garden," the Higher and Lower Garden of Eden where souls enjoy the radiance of the Shechinah.our note

    Where the note points

    Torah Ohrתורה אור

    later, 70b; 107d

    שהוא עליי׳ ח״ת בח״ע לכן דבור אסור). והנה ע״י הבירורים ממעשה המצות שנעשו ביומין דחול נמשך מבחי׳ ענג עליון לבחי׳ חכמה דהנה החכמה נקראת עדן שמקבל מבחי׳ התענוג. ומבחינת עדן נמשך לגן. וזהו ענין געה״ע וגעה״ת ששם נהנין מזיו השכינה. אבל יפה שעה אחת בתשובה ומע״ט בעוה״ז מכל חיי העוה״ב. כי ע״י המצות ממשיכים עצמות ענג העליון שלמעלה מבחי׳ חכמה. וזהו הכל ע״י ו׳ יומין דחול ששת ימים תעבד: וזהו ענין זכור עם י״ה. וזכרי עם ו״ה. היינו מלמטה למעלה ומלמעלה למטה. דהנה פי׳ ששת ימים תעבוד היינו בחי׳ אהבה כי לית פולחנא כפולחנא דרחימותא. שכל ימות החול הוא בחי׳ בירורים שכל מעשה המצות או הדבור או מה שעושה מו״מ בהיתר להתפרנס כדי שיוכל לעבוד את ה׳ נתברר עי״ז בירורי נצוצות קדושות מבחי׳ ק״נ ועולים לה׳ ע״י התפלה וכל התפלות …

    Our explanationHe adds that one hour of teshuvah and good deeds in this world is better than all the life of the World to Come, because through the mitzvos one draws down the essence of the supernal delight, which is above Chochmah; this is the very contrast this maamar builds.

    Open it on Sefaria (opens in a new tab)
    Torah Ohr, Yisro, maamar 6לקמן ע, ב

    page 70b, ¶12

    התענוג עליון שנק׳ ראש אותיות אשר שהוא לשון אושר ותענוג וכמו באשרי כי אשרוני בנות אשרי יושבי כו׳:

    Open it on Sefaria (opens in a new tab)

    Kehot’s note

    ראה לקמן ע, ב. קז, ד.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  3. 3

    How it connects

    The second half of the verse, "if a man would give all the wealth of his house for love," which the Alter Rebbe now interprets.our note

    The source

    Song of Songs 8:7שיר השירים ח׳:ז׳Sefaria (opens in a new tab)

    6שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה: 7מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת־הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כׇּל־הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ: 8אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ מַה־נַּעֲשֶׂה לַאֲחֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר־בָּהּ:

    6… as the grave; The flashes thereof are flashes of fire, A very flame of the LORD. 7Many waters cannot quench love, Neither can the floods drown it; If a man would give all the substance of his house for love, He would utterly be contemned. 8We have a little sister, And she hath no breasts; What shall we do for our …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

Scorning the radiance ¶3–4

3וזהו אם יתן איש שהוא לשון גבורות וצמצומים כמ״ש (שמות טו) ה׳ איש מלחמה כו׳

And this is [the meaning of] "If a man (ish) would give": [the word ish] denotes restraints (gevuros) and contractions (tzimtzumim), as it is written (Exodus 15), "G‑d is a man (ish) of war," etc.

Explanation

The word ish ("man") is read as a term for divine power and restraint (gevuros) and contraction (tzimtzum), as in the verse that calls G‑d "a man of war." So "if a man would give" hints at the G‑d-given contractions that produce "the wealth of his house."

שכדי שיומשך מעצמותו ית׳ להתהוות בחי׳ חכמה שאינו אלא זיו והארה בלבד א״א להיות כ״א ע״י צמצומים וגבורות רבים.

For in order that there be drawn from His blessed essence [what is needed] for the level of Chochmah to come into being (and it is no more than a radiance and illumination alone), this is impossible except through many contractions and restraints.

Explanation

Even Chochmah, the source of Torah's wisdom, is only a glow radiating from G‑d, not G‑d's essence itself; and even that glow could come into being only through many contractions and restraints. This shows how far below the essence Torah's wisdom stands.

וזהו אם יתן איש את כל הון ביתו באהבה שהוא אהבת בכל מאדך המבואר למעלה שהוא לאשתאבא בגופא דמלכא.

And this is [the meaning of] "If a man would give all the wealth of his house for love": this is the love of "with all your might" explained above, which is to be absorbed into the very body of the King.

Explanation

The "love" for which a man would give away all that wealth is the love "with all your might" described earlier: the desire to be absorbed into "the very body of the King," an image for G‑d's own essence, not merely His light.

Paragraph 3 in brief

The paragraph shows that the wisdom of the Torah came about only through many contractions, and so is only a radiance of G‑d. The love "with all your might" longs for G‑d Himself, the "body of the King," and therefore would give up that whole "wealth."

Deeper

A parallel passage in Likkutei Torah (Re'eh) ranks the three loves of the Shema: "with all your heart" is the soul's longing for G‑d's courtyards; "with all your soul" is binding one's faculties to Torah and mitzvos, the King's palace; and "with all your might" is self-sacrifice (mesirus nefesh), a desire of the heart beyond intellect.

Marei mekomos

  1. 1

    On the words

    וזהו אם יתן איש שהוא לשון גבורות

    How it connects

    the page is on Sefaria, but its text shares nothing with the note (unconfirmed)our note

    Where the note points

    Likkutei Torahלקוטי תורה

    Re'eh, 31d · not yet checked

    Our explanationThe passage distinguishes the three loves of the Shema: "with all your heart" is the soul's yearning for "the courtyards of G‑d"; "with all your soul" is binding one's intellect and emotions to Torah, mitzvos and prayer, the King's own palace; and "with all your might" is self-sacrifice and a desire of the heart above intellect. It fills in the love "with all your might" that this paragraph sets above Torah's wisdom.

    Open it on Sefaria (opens in a new tab)

    Kehot’s note

    ראה לקו״ת ראה לא, ד.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  2. 2

    How it connects

    The Song at the Sea calls G‑d "a man of war." The Alter Rebbe uses it to show that ish connotes might and restraint (gevuros), the force that contracts the divine light.our note

    The source

    Exodus 15:3שמות ט״ו:ג׳Sefaria (opens in a new tab)

    2עׇזִּי וְזִמְרָת קָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹקֵי אָבִי וַאֲרֹמְמֶנְהוּ: 3Havayah אִישׁ מִלְחָמָה Havayah שְׁמוֹ: 4מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם־סוּף:

    2… is my God, and I will glorify Him; My father’s God, and I will exalt Him. 3The LORD is a man of war, The LORD is His name. 4Pharaoh’s chariots and his host hath He cast into the sea, And his chosen captains are …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

  3. 3

    On the words

    אם יתן איש את כל הון ביתו באהבה

    How it connects

    The verse is now read in full: the soul with the love "with all your might" would give all the "wealth," the wisdom produced through contractions, for G‑d Himself.our note

    The source

    Song of Songs 8:7שיר השירים ח׳:ז׳Sefaria (opens in a new tab)

    6שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה: 7מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת־הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כׇּל־הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ: 8אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ מַה־נַּעֲשֶׂה לַאֲחֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר־בָּהּ:

    6… as the grave; The flashes thereof are flashes of fire, A very flame of the LORD. 7Many waters cannot quench love, Neither can the floods drown it; If a man would give all the substance of his house for love, He would utterly be contemned. 8We have a little sister, And she hath no breasts; What shall we do for our …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

The mitzvos: will above wisdom ¶4–5

4וכמ״ש מי לי בשמים ועמך לא חפצתי כו׳ שלא יחפוץ לא בג״ע כו׳ שהם אינם רק זיו והארה בלבד רק לאשתאבא בגופא דמלכא שהוא מהותו ועצמותו ית׳.

As it is written, "Whom do I have in heaven? And with You I desire nothing," etc.: that he desires neither the Garden of Eden, etc., which are only a radiance and illumination alone, but only to be absorbed into the body of the King, which is His blessed essence and being.

Explanation

The Psalmist's words, "Whom do I have in heaven? And with You I desire nothing," express the love that wants neither the Garden of Eden nor any spiritual reward, since these are only G‑d's radiance, but only G‑d Himself, His essence.

ואי לזאת בוז יבוזו לו הון ביתו הנ״ל שאינו אלא זיו והארה כו׳ וד״ל. אכן כ״ז הוא הפי׳ וטעמי המצות שהוא בחי׳ חכמת התורה שנמשך מחכמתו ית׳ כנ״ל.

Accordingly, "utterly scorned" by him is "the wealth of his house" mentioned above, which is no more than a radiance and illumination, etc.; and this suffices for one who understands. However, all this is the explanation and reasons of the mitzvos, which is the level of the wisdom of the Torah, drawn from His blessed wisdom, as mentioned above.

Explanation

That is why such a lover scorns "the wealth of his house." But the Alter Rebbe adds a qualification: this applies to the reasons and explanations of the mitzvos, the intellectual wisdom of the Torah that comes from G‑d's Chochmah.

אבל גופי המצות מעשיות כמו תפלין וסוכה ומצות צדקה שנא׳ (ישעי׳ לב) והי׳ מעשה הצדקה וכדומה שהן הם רצונו ית׳ שלמעלה מהטעם והדעת הנמשך בבחי׳ חכמה.

But the very body of the practical mitzvos, such as tefillin and sukkah and the mitzvah of tzedakah (as it is said (Isaiah 32), "And the deed of tzedakah shall be"), and the like, are His blessed will (ratzon), which is above the reason and understanding that are drawn down in the level of Chochmah.

Explanation

The mitzvos themselves, the actual deeds such as tefillin, sukkah and giving tzedakah, are different: they are G‑d's will, which is higher than reason and understanding, since reason belongs to the level of Chochmah while will stands above it.

ולהיות ששרש׳ גבוה מאד ממדרגת התורה כו׳ ע״כ נתלבשו בדברים גשמיים דוקא שא״א לבא לבחי׳ השגה כו׳.

And because their root is very much higher than the rank of the Torah, etc., therefore they were clothed specifically in physical things, for [their root] cannot come to the level of comprehension, etc.

Explanation

Because the mitzvos are rooted so high, above even the Torah's wisdom, they could not be captured in comprehension, and so they are clothed specifically in physical objects and actions.

Paragraph 4 in brief

The love "with all your might" wants only G‑d's essence, and so scorns even the Garden of Eden and Torah's wisdom. But the practical mitzvos are G‑d's will, above wisdom, and for that very reason are clothed in physical things.

Marei mekomos

  1. 1

    On the words

    מי לי בשמים

    How it connects

    "Whom do I have in heaven? And with You I desire nothing on earth." The Alter Rebbe reads it as the soul that wants neither heaven's reward nor anything else, only G‑d Himself.our note

    The source

    Psalms 73:25תהילים ע״ג:כ״הSefaria (opens in a new tab)

    24בַּעֲצָתְךָ תַנְחֵנִי וְאַחַר כָּבוֹד תִּקָּחֵנִי: 25מִי־לִי בַשָּׁמָיִם וְעִמְּךָ לֹא־חָפַצְתִּי בָאָרֶץ: 26כָּלָה שְׁאֵרִי וּלְבָבִי צוּר־לְבָבִי וְחֶלְקִי אֱלֹקִים לְעוֹלָם:

    24Thou wilt guide me with Thy counsel, And afterward receive me with glory. 25Whom have I in heaven but Thee? And beside Thee I desire none upon earth. 26My flesh and my heart faileth; But God is the rock of my heart and my …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Kehot’s note

    תהלים עג, כה.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  2. 2

    How it connects

    "And the deed of tzedakah shall be peace." Cited to show that tzedakah is called a "deed," an example of the practical mitzvos, which are G‑d's will.our note

    The source

    Isaiah 32:17ישעיהו ל״ב:י״זSefaria (opens in a new tab)

    16וְשָׁכַן בַּמִּדְבָּר מִשְׁפָּט וּצְדָקָה בַּכַּרְמֶל תֵּשֵׁב: 17וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם וַעֲבֹדַת הַצְּדָקָה הַשְׁקֵט וָבֶטַח עַד־עוֹלָם: 18וְיָשַׁב עַמִּי בִּנְוֵה שָׁלוֹם וּבְמִשְׁכְּנוֹת מִבְטַחִים וּבִמְנוּחֹת שַׁאֲנַנּוֹת:

    16Then justice shall dwell in the wilderness, And righteousness shall abide in the fruitful field. 17And the work of righteousness shall be peace; And the effect of righteousness quietness and confidence for ever. 18And my people shall abide in a peaceable habitation, And in secure dwellings, and in quiet resting-places.

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

5וכמו שאמרו ז״ל לחכימא ברמיזא שדבר העמוק מאד א״א לגלותו בדבור כ״א ברמיזא שמראה לו באצבע כו׳.

As our Sages, of blessed memory, said: "For the wise, a hint." For a very deep matter cannot be revealed in speech, but only by a hint, pointing it out to him with a finger, etc.

Explanation

The Sages' saying "for the wise, a hint" illustrates the point: an idea too deep for words cannot be spoken outright; it can only be pointed to, as with a finger.

כמו״כ מצות מעשיות מפני ששרשם מאד נעלה שהן פנימיות רצונו ית׳ כביכול שלמעלה מהשגה. לזאת א״א לבא לידי גילוי למטה כ״א בהתלבשותם בדברי׳ גשמיים דוקא כי נעוץ תחלתן בסופן דוקא.

So too the practical mitzvos: because their root is exceedingly lofty, being the inner dimension (pnimiyus) of His blessed will, as it were, which is above comprehension, therefore they cannot come to revelation below except by being clothed specifically in physical things, for "their beginning is wedged in their end," specifically.

Explanation

The practical mitzvos are like that hint: their root is the inner dimension of G‑d's will, too deep for any understanding, so it can be revealed below only when it is clothed in physical things. "Their beginning is wedged in their end": the highest root shows itself precisely in the lowest, most physical level.

Paragraph 5 in brief

An analogy: as a very deep idea can be conveyed only by a hint, not in words, so G‑d's innermost will, beyond comprehension, can be revealed only through physical deeds. The highest is expressed specifically in the lowest.

Marei mekomos

  1. 1

    On the words

    לחכימא ברמיזא

    How it connects

    One of the places the Kehot notes list for the saying "for the wise, a hint." The Alter Rebbe uses it for a truth too deep to be put into words.our note

    The source

    Zohar I, 26bזח״א כו, בSefaria (opens in a new tab)
    Tikkunei Zohar, Tikkun 18 · 36a:11–12תקו״ז תיקון יחSefaria (opens in a new tab)

    ולחכימיא ברמיזא. הא אלין נפקין הא אחרנין דפקין לפתחא מסט' דקשת דאיהו אוף הכי אות ברית. דאתמ' ביה כמראה הקשת אשר יהיה בענן ביום הגשם כן מרא' הנגה סביב הוא מראה דמות כבוד יי' וארא' ואפל על פני ואשמע קול מדבר. ואמאי הוא נפיל על אנפוי בגין דאסיר לאסתכלא בקשת.

    Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria

    Kehot’s note

    זח״א כו, ב. ח״ג רכט, ב. רפ, ב. ת״ז תי׳ יח (לו, א), תי׳ סט (קז, ב) קטז, א. מדרש משלי כב.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  2. 2

    On the words

    לחכימא ברמיזא

    How it connects

    Another place in the Zohar, listed by the Kehot notes, where the saying "for the wise, a hint" appears.our note

    The source

    Zohar, Ki Teitzei 18:88–20:98ספר הזהר, כי תצא י״ח:פ״ח-כ׳:צ״חSefaria (opens in a new tab)

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  3. 3

    On the words

    לחכימא ברמיזא

    How it connects

    Listed by the Kehot notes (Tikkun 18) as a place where the saying "for the wise, a hint" appears.our note

    The source

    Tikkunei Zohar 36a:11–12תקוני הזהר ל״ו א:י״א-י״בSefaria (opens in a new tab)

    ולחכימיא ברמיזא. הא אלין נפקין הא אחרנין דפקין לפתחא מסט' דקשת דאיהו אוף הכי אות ברית. דאתמ' ביה כמראה הקשת אשר יהיה בענן ביום הגשם כן מרא' הנגה סביב הוא מראה דמות כבוד יי' וארא' ואפל על פני ואשמע קול מדבר. ואמאי הוא נפיל על אנפוי בגין דאסיר לאסתכלא בקשת.

    Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  4. 4

    On the words

    לחכימא ברמיזא

    How it connects

    Listed by the Kehot notes (Tikkun 69) as a place where the saying "for the wise, a hint" appears.our note

    The source

    Tikkunei Zohar 107b:4תקוני הזהר ק״ז ב:ד׳Sefaria (opens in a new tab)

    וּלְזִמְנִין דְּיֵיתֵי פּוּרְקָנָא, אִתְּמַר לְגַבֵּי ו' דְּאִיהוּ דַרְגָּא דְמֹשֶׁה, מוֹלִיךְ לִימִין מֹשֶׁה (ישעיה סג יב), לְסַמְכָא ה' דִּילֵיהּ בִּימִינָא, וְדָא אִיהוּ חַי יהו"ה שִׁכְבִי עַד הַבֹּקֶר, בֹּקֶר דְּאַבְרָהָם, י' אָזִיל לִשְׂמָאלָא וְזַקִּיף לְה' דִּילֵיהּ, וְדָא אִיהוּ קָרְבָּן עוֹלֶה וְיוֹרֵד, וְרָזָא דְמִלָּה, יַעֲקֹב בְּהַאי אֲתַר שִׂכֵּל אֶת יָדָיו, וּלְחַכִּימָא בִרְמִיזָא.

    Hebrew: Tikkunei Zohar - Vocalized (Public Domain) · via Sefaria

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  5. 5

    On the words

    לחכימא ברמיזא

    How it connects

    Listed by the Kehot notes as a further place where the saying "for the wise, a hint" appears.our note

    The source

    Tikkunei Zohar 116a:3–4תקוני הזהר קט״ז א:ג׳-ד׳Sefaria (opens in a new tab)

    … לְמִבְרֵי אִילָנִין וְעִשְׂבִּין, וְאִינוּן אִתְבְּרִיאוּ, אֲבָל בּוֹרֵא עָלְמִין בָּרָא וְלֵית עֲלֵיהּ מָאן דְּבָרָא לֵקהּ וּלְחַכִּימָא בִרְמִיזָא דְבַאֲתַר דָּא לֵית לְגַלָּאָה יַתִּיר. אָמַר רַבִּי אֶלְעָזָר מֵהָכָא מַשְׁמַע דְּאִית בּוֹרֵא בְשׁוּתָּפוּ דְאַתְוָון, כְּגוֹן ב' מִן בְּרֵאשִׁית דְּאִיהִי אִימָּא, ר' מִן רֵאשִׁית דְּאִיהִי חָכְמָה, ו' מִן בּוֹרֵא דְאִיהוּ עַמּוּדָא דְאֶמְצָעִיתָא, א' מִן בְּרֵאשִׁית דְּאִיהוּ כֶּתֶר, שִׁי"ת, שִׁית סְפִירָן, הָא כֻלְּהוּ עִִשֶׂר, אִם חָסֵר חַד לָא אִשְׁתַּלִּים בְּרִיאָה, אֲבָל עִלַּת עַל כָּל הָעִלּוֹת אִיהוּ בָּרָא כֹלָּא בְּלָא שׁוּתָּפוּ כְּלָל.

    Hebrew: Tikkunei Zohar - Vocalized (Public Domain) · via Sefaria

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  6. 6

    On the words

    לחכימא ברמיזא

    How it connects

    Listed by the Kehot notes as a Midrashic source for the saying "for the wise, a hint."our note

    The source

    Midrash Mishlei 22מדרש משלי כ״בSefaria (opens in a new tab)

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

"Which I command you today" ¶6–7

6וזהו והיו הדברים האלה אשר אנכי מצוך היום כו׳. כי הנה כל פ׳ ק״ש שמע ישראל הוא רק התבוננות מבחי׳ שמותיו כו׳.

And this is [the meaning of] "And these words which I (Anochi) command you today shall be," etc. For the whole passage of the reading of the Shema, "Hear, O Israel," is only contemplation on the level of His Names, etc.

Explanation

The Alter Rebbe turns to the Shema. Its opening, "Hear, O Israel," is a meditation on G‑d's Names, that is, on the ways G‑d is revealed, and "which I (Anochi) command you today" will be explained in the next paragraph.

ועי״ז ואהבת בכל לבבך כו׳ עד שיגיע לבחי׳ אהבת בכל מאדך הנ״ל שהוא ליכלל ולדבקה בו במהותו ועצמותו ית׳ ממש.

And through this [comes] "And you shall love with all your heart," etc., until one reaches the level of the love of "with all your might" mentioned above, which is to be included and to cleave to Him, in His blessed essence and being itself.

Explanation

That meditation leads to "you shall love with all your heart," and further, to love "with all your might," the desire to be absorbed into G‑d's very essence and cleave to Him, not merely to His revealed light.

Paragraph 6 in brief

Contemplating G‑d's Names in the Shema produces love, rising up to the love "with all your might," which seeks union with G‑d's essence. The verse "and these words which I command you" will show how that love is fulfilled.

Marei mekomos

  1. 1

    On the words

    והיו הדברים

    How it connects

    "And these words which I command you today shall be upon your heart." The verse that follows the command to love G‑d in the Shema; the Alter Rebbe reads it as the way that love is fulfilled.our note

    The source

    Deuteronomy 6:6דברים ו׳:ו׳Sefaria (opens in a new tab)

    5וְאָהַבְתָּ אֵת ה׳ אֱלֹקֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשְׁךָ וּבְכׇל־מְאֹדֶךָ: 6וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ: 7וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשׇׁכְבְּךָ וּבְקוּמֶךָ:

    5… thy God with all thy heart, and with all thy soul, and with all thy might. 6And these words, which I command thee this day, shall be upon thy heart; 7and thou shalt teach them diligently unto thy children, and shalt talk of them when thou …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Kehot’s note

    דברים ו, ו.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

7וא״א זאת כ״א ע״י קיום מצותיו ית׳ דוקא שהן פנימיות רצונו ית׳ ונעוץ סופן בתחלתן

And this is impossible except through fulfilling His blessed mitzvos specifically, for they are the inner dimension of His blessed will, and "their end is wedged in their beginning."

Explanation

The union with G‑d's essence that love "with all your might" seeks cannot be reached by love or understanding alone, only by actually doing the mitzvos, which are G‑d's innermost will. "Their end is wedged in their beginning": the physical deed is bound to the highest root.

וזהו אשר אנכי מי שאנכי שהוא מהותו ועצמותו ממש ולא בבחי׳ אור וזיו בלבד מצוך ע״י קיום מצות מעשיות דוקא כנ״ל.

And this is [the meaning of] "which I (Anochi)": the One Who is "I," which is His very essence and being, and not merely at the level of light and radiance, "command you," through fulfilling the practical mitzvos specifically, as mentioned above.

Explanation

The word Anochi ("I") in "which I command you" refers to G‑d's own essence, "the One Who is I," not to any light or radiance of His; and that essence is what commands and is reached through doing the practical mitzvos.

היום כו׳ שהיום דוקא שהנשמה מלובשת בתוך הגוף משא״כ קודם התלבשותה בגוף היתה רק נהנית מזיו השכינה כו׳.

"Today," etc.: specifically "today," when the soul is clothed within the body; whereas before it was clothed in the body, it was only delighting in the radiance of the Shechinah, etc.

Explanation

"Today" means now, while the soul is in the body. Before it entered the body, the soul only enjoyed the radiance of the Shechinah; only in the body, doing physical mitzvos, can it reach G‑d's essence itself.

Paragraph 7 in brief

The paragraph reads "which I (Anochi) command you today" as the answer: union with G‑d's essence comes only through the practical mitzvos, and only "today," while the soul is in a body. Before its descent, the soul had only the radiance of the Shechinah.

Deeper

The first maamar of Torah Ohr reads the same verse the same way, "which I, the One Who is I, command you," and ties it to the revelation of G‑dliness and the coming into being of the Torah.

Marei mekomos

  1. 1

    On the words

    וא״א זאת כ״א ע״י קיום מצותיו . . אשר אנכי

    How it connects

    The note says that this point, that the love "with all your might" is fulfilled only through keeping the mitzvos, as the verse "which I (Anochi) command you" hints, is explained at length in this later maamar.our note

    Where the note points

    The Rebbe Maharash’s maamar “והיה ברכה” (5639)ד״ה והיה ברכה תרל״ט

    A maamar of the Rebbe Maharash, 5639

    Find it in the Lubavitch Library (opens in a new tab)

    Kehot’s note

    נתבאר בד״ה והיה ברכה תרל״ט.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  2. 2

    On the words

    אשר אנכי

    How it connects

    The Alter Rebbe reads the word Anochi in the verse as G‑d's very essence, which is what commands through the mitzvos.our note

    The source

    Deuteronomy 6:6דברים ו׳:ו׳Sefaria (opens in a new tab)

    5וְאָהַבְתָּ אֵת ה׳ אֱלֹקֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשְׁךָ וּבְכׇל־מְאֹדֶךָ: 6וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ: 7וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשׇׁכְבְּךָ וּבְקוּמֶךָ:

    5… thy God with all thy heart, and with all thy soul, and with all thy might. 6And these words, which I command thee this day, shall be upon thy heart; 7and thou shalt teach them diligently unto thy children, and shalt talk of them when thou …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  3. 3

    On the words

    אשר אנכי מי שאנכי

    How it connects

    The first maamar of Torah Ohr reads the same verse, "which I, the One Who is I, command you," and says that through it comes the revelation of G‑dliness and the coming into being of the Torah, which preceded the world.our note

    Where the note points

    Torah Ohrתורה אור

    earlier, 1a, in the marei mekomos

    מבחינת סובב כל עלמין אליו יאסף להיות מתאסף השראתו אצלו בקרב איש ולב עמוק ומזה נמשך להיות והיו הדברים האלה אשר אנכי מי שאנכי מצוך כו׳ שע״י זה נמשך גילוי אלהותו והתהוות התורה בבחינת שמים אש ומים. כי הנה התורה קדמה אלפים שנה לעולם פי׳ עולם נקרא בחינת אש ומים והתורה גבהה

    And this is the meaning of Binah (understanding): to understand one thing from within another. That is, “within” a thing is called the level of the light that fills all worlds (memalei kol almin), which is the level of a “name,” that is, the level of a radiance and glimmer drawn within the worlds. And one must understand from this that it is only a radiance, as mentioned above; that He, blessed be He, is the One who encompasses all worlds (sovev kol almin), and “no thought [can grasp Him],” etc., and He is “not of any of these attributes at all.” And through this there comes to be “And you shall love Havayah your G‑d” — truly: to cleave to Him, blessed be He, to the Infinite One (Ein Sof), blessed be He, truly, as it is written, “Whom do I have in heaven? And besides You I desire nothing,” etc.; that his only desire and will be that Havayah, the Infinite Light (Or Ein Sof), blessed be He, itself, be “your G‑d,” dwelling within you; that is, that there be a revelation of the Infinite Light, blessed be He, itself upon his soul. And this is through “with all your heart,” which is as it is written, “If he sets his heart to Him, His spirit and His breath He will gather to him”; for “a …

    Our explanationIt confirms that Anochi here means G‑d's own essence.

    Read it here
    Torah Ohr, Bereishis, maamar 1לעיל א, א

    page 1a, ¶1

    השמים כסאי והארץ הדום רגלי אי זה בית וגו׳. להבין איך שייך עליו ית׳ לומר כסאי והדום רגלי. שהרי אין לו דמות הגוף ואינו בגדר מקום וכמ״ש הנה מקום אתי שהוא מקומו של עולם ואין העולם מקומו. אך להבין הענין כי הנה התורה היא מן השמי׳ כמ״ש כי מן השמים דברתי וגו׳ דהיינו שהיא בחי׳ שמים כי שמים אש ומים. וכך גבי התורה כתיב מימינו אש דת למו.

    “The heavens are My throne and the earth is My footstool; what house…,” etc. [We need] to understand how it is fitting to say of Him, blessed be He, “My throne” and “My footstool.”

    Read it here

    Kehot’s note

    ראה לעיל א, א במ״מ.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Our little sister ¶8

8וזהו ודברת בם שהוא מצות הדבור של התורה. וכמ״ש והגית בו כו׳. ועקימת שפתיו הוי מעשה כו׳.

And this is [the meaning of] "And you shall speak of them": this is the mitzvah of speaking the words of the Torah. And as it is written, "And you shall meditate on it," etc. And the moving of one's lips counts as an action, etc.

Explanation

"And you shall speak of them" is the mitzvah of saying words of Torah aloud. The Talmud's rule that moving one's lips counts as an action means that speaking Torah is itself a kind of deed, and so shares the power of the practical mitzvos.

וזהו אחות לנו קטנה שנעשה בחי׳ אחות והוא לשון אחת שמתאחדת בתכלית עם מהותו ועצמותו ית׳ כביכול ממש ע״י קיום המצות מעשיות כנ״ל.

And this is [the meaning of] "We have a little sister (achos)": that she becomes the level of achos, which is a term of "one" (achas), for she becomes united completely with His blessed essence and being itself, as it were, through fulfilling the practical mitzvos, as mentioned above.

Explanation

The verse "We have a little sister" is read through wordplay: achos (sister) is related to achas (one). Through the practical mitzvos the soul becomes completely one with G‑d's essence.

וכמ״ש וימינו תחבקני כאדם החובק את חבירו מכל צדדיו כו׳ וזהו מה נעשה לאחותינו ביום שידובר בה וד״ל:

And as it is written, "And His right hand embraces me," like a person who embraces his fellow from all sides, etc. And this is [the meaning of] "What shall we do for our sister on the day she is spoken for"; and this suffices for one who understands.

Explanation

The image of G‑d's right hand embracing the soul, like a person who embraces a friend from every side, describes that total union. "What shall we do for our sister on the day she is spoken for" is left as a hint for the reader to work out.

Paragraph 8 in brief

The paragraph adds that speaking words of Torah counts as a deed, and ends with the image of the "little sister" who becomes "one" with G‑d and is embraced by Him from every side, through the practical mitzvos.

Deeper

A passage in Likkutei Torah (Shemini Atzeres) explains that moving the lips is an action, though not as great an action as a physical deed, and that the power of the deed to arouse a response from above is drawn through Torah study, since "study is great, for it leads to action."

Marei mekomos

  1. 1

    On the words

    והגית בו

    How it connects

    "This book of the Torah shall not depart from your mouth, and you shall meditate on it day and night." Cited for the mitzvah of speaking words of Torah.our note

    The source

    Joshua 1:8יהושע א׳:ח׳Sefaria (opens in a new tab)

    7… לִשְׁמֹר לַעֲשׂוֹת כְּכׇל־הַתּוֹרָה אֲשֶׁר צִוְּךָ מֹשֶׁה עַבְדִּי אַל־תָּסוּר מִמֶּנּוּ יָמִין וּשְׂמֹאול לְמַעַן תַּשְׂכִּיל בְּכֹל אֲשֶׁר תֵּלֵךְ: 8לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכׇל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל: 9הֲלוֹא צִוִּיתִיךָ חֲזַק וֶאֱמָץ אַל־תַּעֲרֹץ וְאַל־תֵּחָת כִּי עִמְּךָ ה׳ אֱלֹקֶיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ:

    7… the right hand or to the left, that thou mayest have good success whithersoever thou goest. 8This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success. 9Have not I commanded thee? Be strong and of good courage; be not affrighted, neither be …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Kehot’s note

    יהושע א, ח.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  2. 2

    On the words

    עקימת שפתיו הוי מעשה

    How it connects

    The Talmud holds that moving one's mouth counts as an action. The Alter Rebbe uses this to show that speaking Torah is a form of deed.our note

    The source

    Bava Metzia 90b:13–14בבא מציעא צ׳ ב:י״ג-י״דSefaria (opens in a new tab)

    אִיתְּמַר: חֲסָמָהּ בְּקוֹל וְהִנְהִיגָהּ בְּקוֹל? רַבִּי יוֹחָנָן אָמַר: חַיָּיב, רֵישׁ לָקִישׁ אָמַר: פָּטוּר. רַבִּי יוֹחָנָן אָמַר: חַיָּיב, עֲקִימַת פִּיו הָוְיָא מַעֲשֶׂה. רֵישׁ לָקִישׁ אָמַר: פָּטוּר, קָלָא לָא הָוֵי מַעֲשֶׂה. אֵיתִיבֵיהּ רַבִּי יוֹחָנָן לְרֵישׁ לָקִישׁ:

    Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria

    Sanhedrin 65a:10–12סנהדרין ס״ה א:י׳-י״בSefaria (opens in a new tab)

    מְגַדֵּף, מַאי מַעֲשֶׂה אִיכָּא? עֲקִימַת שְׂפָתָיו הָוֵי מַעֲשֶׂה. בַּעַל אוֹב, מַאי מַעֲשֶׂה אִיכָּא? הַקָּשַׁת זְרוֹעוֹתָיו הָוֵי מַעֲשֶׂה. וַאֲפִילּוּ לְרַבָּנַן? וְהָתַנְיָא: אֵינוֹ חַיָּיב אֶלָּא עַל דָּבָר שֶׁיֵּשׁ בּוֹ מַעֲשֶׂה, כְּגוֹן זִיבּוּחַ, קִיטּוּר, וְנִיסּוּךְ, וְהִשְׁתַּחֲוָאָה.

    Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria

    Where the note points

    Likkutei Torahלקוטי תורה

    Shemini Atzeres, 84c

    דלעילא מבחינה שאין אתעדל״ת של מעשה המצות מגעת שם ועוד כי היא ג״כ בחינת עסק במחשבה ודיבור של האדם וגם עקימת שפתיו הוי מעשה רק שאינו מעשה רב כמעשה ממש עיין בגמרא פ״ז דב״מ (דף צ׳ סע״ב) ובחידושי הרשב״א (רפ״ג דשבועות דכ״א ע״א) ועיין בתוספות שם ושם נמנו וגמרו דלימוד גדול שמביא לידי מעשה דהיינו שגם הכח שבמעשה המצות לעורר אתעדל״ע נמשך ע״י עסק התורה כנ״ל וזהו ביום השמיני עצרת תהיה לכם פי׳ ביום השמיני מדרגה השמינית ממטה למעלה בחינת בינה דהיינו ע״י בחי׳ התבוננות כמו שמלמעלה למטה כל מה שהוא למטה הוא בחינת אין וכלא חשיב נגד מה שלמעלה כך מלמטה למעלה יהיה כאין ואפס והוא בחינת מבין דבר מתוך דבר (עמ״ש בד״ה השמים כסאי) וכן בינה ליבא היא בחי׳ שמחת הלב זמן שמחתנו שמתקרבים יחד ב׳ השמחות ישמח …

    Now, in the Gemara at the end of the first chapter of Kiddushin, there is one who says that action is greater; this is because action is a person's arousal from below, in which he exerts himself in substantial action. This is not so with Torah, which is the level of speech, and it is the level of an arousal from above, which is higher than an arousal from below, as is written in the discourse beginning “And I pleaded.”

    Our explanationThere the Alter Rebbe explains that Torah study engages thought and speech, and that moving the lips is an action, though not as great as a physical deed, citing the Talmud in Bava Metzia. He adds that because "study is great, for it leads to action," the power of the deed to arouse a response from above is also drawn through Torah study.

    Read it here

    Kehot’s note

    ב״מ צ, ב סנהדרין סה, א. וראה לקו״ת שמע״צ פד, ג.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Finished the maamar?

Mark it as learned; it counts toward the week and the year’s siyum.

In one’s avodah

Worries about a livelihood and a flood of worldly thoughts should not discourage a person: overcoming them is how one reaches the love "with all your might." That love should want neither reward nor Eden nor even understanding for its own sake, but G‑d Himself; and it is fulfilled by actually doing the mitzvos (tefillin, sukkah, tzedakah) and by speaking words of Torah, now, while the soul is in the body.

Questions for discussion

  1. Why would a love that wants G‑d's essence "scorn" even the wisdom of the Torah and the Garden of Eden?
  2. How does the word ish, as in "a man of war," show that Chochmah is far from G‑d's essence?
  3. Why must G‑d's innermost will be clothed in physical things? How does the analogy of "for the wise, a hint" help explain this?
  4. What does "today" add to "which I command you," and why can the soul in a body reach what it could not reach before its descent?
  5. Speaking Torah counts as a deed. What does that suggest about the place of Torah study among the practical mitzvos?

Key terms in this maamar

Chochmah (wisdom)חכמה
The first flash of insight. ×3
The chain of descending worlds (hishtalshelus)השתלשלות
The step-by-step descent of divine light from the highest level down to this world. ×2
Gevurah (restraint)גבורה
Measure, limitation and judgment.
Tzimtzum (contraction)צמצום
The self-concealment of the Infinite Light that makes room for finite worlds.
Willרצון
Desire; in G‑d, the level above intellect.
The inner dimension (pnimiyus)פנימיות
The innermost core of a level. ×2
The Shechinah (Divine Presence)שכינה
G‑d's presence as it dwells in the world. ×1
Daas (knowledge)דעת
Deep connection to an idea, bridging intellect and emotion. ×1

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Contents

Torah Ohrתורה אור

Parshas Noachנח

  1. 1מים רבים לא יוכלו לכבות את…Many waters cannot extinguish the love
  2. 2אם יתן איש את כל הון…If a man would give all the wealth of his house
    1. The love that waters cannot quench ¶1
    2. The wealth of his house ¶2–3
    3. Scorning the radiance ¶3–4
    4. The mitzvos: will above wisdom ¶4–5
    5. "Which I command you today" ¶6–7
    6. Our little sister ¶8
    1. 1
    2. 2
    3. 3
    4. 4
    5. 5
    6. 6
    7. 7
    8. 8
  3. 3ביאור על הנ״לAn Explanation of the Above
  4. 4ויאמר ה׳ הן עם אחד ושפה…“And G‑d said: Behold, they are one people, and one language for them all”