Torah Ohr · Parshas Chayei Sarah · Maamar 3
ויצא יצחק לשוח בשדה כו׳
“And Isaac went out to converse in the field”
The big idea
What comes last and lowest was first in G‑d’s thought: the Baraisa’s reasonless details stand above the Mishnah’s reasoned rules, and the bare deed of a mitzvah stands above the delight of the World to Come. Torah descends into darkness and even falsehood in order to clear it away and turn it into light, and that work needs Isaac’s awe of G‑d.
The maamar in brief
The maamar reads Isaac’s going out “lasuach in the field toward evening” through the pair Mishnah and Baraisa. The Mishnah states general rules; the Baraisa spells out their details. The Baraisa seems lower, but “the end of the deed is first in thought”: like a tube, where what goes in first comes out last, or like man, created last yet the purpose of all creation, the lowest level carries the deepest intent. So “one hour of good deeds in this world” outweighs the World to Come, whose delight is only G‑d’s “back.” The Mishnah’s rules often have a reason one can find; the Baraisa’s details have none, and what lies beyond reason is higher. In service too, the deed matters more than the heart’s delight, which is only its “wings.” The Mishnah is a “city,” and the Baraisa the “field” that feeds it. Isaac “bends down” into that field to “clear away the evening”: Torah is clothed in darkness, in the debates of the Babylonian Talmud and even false claims, so that the darkness, where G‑d hides, will become light. That clearing, the “whitening” of the halachah, needs awe of G‑d.
Outline
- Mishnah and Baraisa: the last is the highestThe Baraisa, the detail of the Mishnah, seems lower but is higher, for the end of a deed is first in thought; the tube and man, created last, illustrate it.¶1–2
- One hour of deeds above the World to ComeThe delight of the World to Come and of understanding is only G‑d’s “back”; the bare deed reaches His “face,” and the Mishnah’s general rules are the counterpart of that revealed level.¶3–4
- Above reasonThe Baraisa’s details have no reason and so reveal what is above intellect; a mitzvah done without grasping its reason is higher, and the deed outranks the heart’s fervor.¶5
- City and field; clearing away the eveningThe Baraisa is the field that feeds the city of the Mishnah; Isaac bends low into the field, for Torah descends into darkness to clear it and find the true law, G‑d’s will.¶6
- Isaac’s aweClearing the darkness needs awe of G‑d, which Isaac embodies; since G‑d hides within the darkness, clearing it brings light, the whitening of the halachah.¶7
Key concepts
- Mishnah and Baraisaמשנה וברייתא
- The Mishnah gives the general rules (the klal); a Baraisa, a teaching left outside the Mishnah, gives the particulars (the prat). Here the Mishnah is a “city” and the Baraisa a “field.”
- The end of the deed is first in thoughtסוף מעשה במחשבה תחלה
- What is done last is what the planner intended from the start; so the lowest level of a process carries its deepest purpose.
- Back and faceאחוריים ופנים
- G‑d’s “back” is whatever of Him can be grasped and enjoyed, including the reward of the World to Come; His “face,” His inner will, cannot be grasped and is reached through the deed itself.
- Above reasonלמעלה מהטעם
- A law or mitzvah with no revealed reason comes from a level higher than any stated reason; even where the Torah gives a reason, a higher one lies behind it.
- Clearing away the eveningלפנות הערב
- Reading lifnos erev (“toward evening”) as lefanos, “to clear away”: Torah enters darkness and falsehood only in order to clear them away and turn darkness into light.
- Whitening of the halachahליבון הלכתא
- Working through the questions and difficulties that obscure a law until its true ruling, the revealed will of G‑d, shines clearly.
Mishnah and Baraisa: the last is the highest ¶1–2
1ויצא יצחק לשוח בשדה12 כו׳. לבאר זה דהנה יש משנה וברייתא. וברייתא פי׳ המשנה3 כי המשנה הוא הכלל וברייתא היא הפרט של המשנה ואין בכלל אלא מה שבפרט.
“And Isaac went out lasuach in the field,” etc. To explain this: there is Mishnah, and there is Baraisa. The Baraisa is the explanation of the Mishnah, for the Mishnah is the general rule and the Baraisa is the particular detail of the Mishnah, and “the general contains only what is in the particular.”
The maamar opens with the verse about Isaac going out “lasuach” in the field before evening, and approaches it through two layers of the Oral Torah. The Mishnah states the law in compact general rules; a Baraisa is a teaching of the same era left outside the Mishnah, which spells out its details. The Talmudic principle “the general contains only what is in the particular” means that a general rule holds nothing beyond the details that make it up.
ולכאורה הברייתא היא למטה מן המשנה שנשתלשלה יותר למטה אבל האמת הוא שהברייתא גבוה יותר דסוף מעשה במחשבה תחלה. דהנה התורה4 נשתלשלה למטה אפי׳ בדבר שקר כגון זה אומר אני מצאתיה5 כו׳.
Seemingly, the Baraisa is lower than the Mishnah, for it has descended further down; but the truth is that the Baraisa is higher, for “the end of the deed is first in thought.” For the Torah has descended below, even into a matter of falsehood, such as “This one says, ‘I found it,’” etc.
Since the Baraisa goes into finer, more worldly detail, it looks like a further step down. Yet, as the saying goes, what comes last in the doing was first in the planner’s mind; so the lowest, most detailed level expresses the deepest intent. The proof is how far Torah descends: the Mishnah opens Bava Metzia with two litigants each claiming “I found it,” one of whom must be lying, and the Torah rules even on such a claim.
The paragraph introduces the pair Mishnah (general rule) and Baraisa (detailed particular) and makes the maamar’s first claim: the Baraisa, though it seems lower, is higher, because the last step of a deed reveals its first intent.
The Kehot note reports that a manuscript reads “and a proof of this: for the Torah…,” making explicit that the Torah’s descent into a case built on a false claim is brought as proof that the lowest level is the most intended.
Marei mekomos
- 1
On the words
ויצא יצחק לשוח בשדה
How it connects
The Kehot note sends the reader to the Rebbe’s source notes printed earlier in the edition for further references on this maamar.our note
Where the note points
Tziyunim (source notes) of the Rebbe to Torah Ohrציונים לכ״ק אדמו״רabove, in the source notes printed in this edition
Look for it in the Lubavitch Library (opens in a new tab)Likkutei Torahלקוטי תורהParshas Re'eh 32d
כשלג ילבינו על ידי בחי׳ אש. והנה יש אש שלמעלה ואש שלמטה ואש שלמעלה לא כל אדם זוכה לזה. אך אש שלמטה הוא ענין סיגופים ותעניות למעט חלבו ודמו שהם מסטרא דק״נ ואז יאר ה׳ פניו בחי׳ הארת פנים כנ״ל: ג אך עוד אחת היא צריך לשית עצות בנפשו מ״ש בשווקים וברחובות אבקשה את שאהבה נפשי וגו׳ עד שמצאתי את שאהבה נפשי אחזתיו ולא ארפנו עד שהבאתיו אל בית אמי ואל חדר הורתי. פי׳ שאהבה נפשי בקמץ הוא לשון כבר מה שאהבה כבר היינו כי ישראל עלו במחשבה הקדומה וזהו בחינת טהורה היא קודם אתה בראת כמ״ש ע״פ יונתי בחגוי הסלע ומבחי׳ זו נמשך בה אור הגנוז היא בחי׳ אהבה המסותרת כנ״ל בפי׳ את האור כי טוב לגנוז כו׳ וזהו שאהבה נפשי מכבר וכענין מ״ש ע״פ ראה אנכי בפי׳ לאיתן …
Our explanationLikkutei Torah on Re'eh points back to this maamar for the theme of “city” and “field.” The passage there speaks of seeking G‑d “in the markets and in the streets” of the city (Song of Songs 3:2) until finding “the one my soul loves.”
Open it on Sefaria (opens in a new tab)Kehot’s note
ראה לעיל בציונים לכ״ק אדמו״ר זי״ע.
בלקו״ת פ׳ ראה לב, ד מציין לד״ה זה בענין עיר ושדה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
ויצא יצחק לשוח בשדה
How it connects
Isaac goes out “lasuach” in the field toward evening and sees Rebecca’s camels approaching. The maamar reads the verse as a description of bringing Torah down into the “field” of detail.our note
The source
Genesis 24:63בראשית כ״ד:ס״גSefaria (opens in a new tab)62וְיִצְחָק בָּא מִבּוֹא בְּאֵר לַחַי רֹאִי וְהוּא יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב: 63וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה לִפְנוֹת עָרֶב וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה גְמַלִּים בָּאִים: 64וַתִּשָּׂא רִבְקָה אֶת־עֵינֶיהָ וַתֵּרֶא אֶת־יִצְחָק וַתִּפֹּל מֵעַל הַגָּמָל:
62And Isaac came from the way of Beer-lahai-roi; for he dwelt in the land of the South. 63And Isaac went out to meditate in the field at the eventide; and he lifted up his eyes, and saw, and, behold, there were camels coming. 64And Rebekah lifted up her eyes, and when she saw Isaac, she alighted from the camel.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כד, סג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
וברייתא פי׳ המשנה
How it connects
A manuscript variant: it reads “and the Baraisa is the explanation of the Mishnah,” a slightly fuller wording with the same meaning.our note
Where the note points
Manuscript 2061 (bavuch) of the Alter Rebbe’s maamarimכתב יד בבוך 2061manuscript 2061
Look for it in the Lubavitch Library (opens in a new tab)Or HaTorah, by the Tzemach Tzedekאור התורהParshas Shemos, p. 12 ff.
Our explanationThe note points there for a lengthy discussion of the nature of the Baraisos, expanding the contrast drawn here between Mishnah and Baraisa.
Look for it in the Lubavitch Library (opens in a new tab)Likkutei Torahלקוטי תורהShir HaShirim 44b
בחי׳ תכשיטי איש וע״י מעשה הצדקה נעשה תכשיטיאשה והוא ע״י מעשה ידי אמן כמו אומן המלבן ומצרף מעפר ואדמה להיות תכשיט ליופי כמ״כ ע״י מעשה הצדקה מיגיע כפו ועסקו במו״מ כו׳. ואח״כ נותן מיגיעו לעני להחיות רוח שפלים הוא בחי׳ הבירור והצירוף שנעשה בחי׳ תכשיטי אשה ואין תכשיט אלא ליופי עי״ז נמשך אהבה מלמעלה ונעשה בחי׳ יחוד קוב״ה ושכינתי׳ להיות כי כל האומר אין לי אלא תורה אפילו תורה אין לו כי מה שייכות יש לו עם התורה להמשיך בחינת התורה ח״ע להיות דברי אלקים חיים והיינו להיות כי בחי׳ אלקים שהוא בחינת הצמצום בבחי׳ חיים רוחני׳ מחיי החיים א״ס ב״ה. אך ע״י מעשה הצדקה למטה להחיות רוח שפלים באתעדל״ת אתעדל״ע לעורר מלמעלה ג״כ בחי׳ המשכת התורה למטה. וז״ש תען לשוני אמרתך כי כל מצותיך צדק פי׳ שלהיות תען לשוני …
Our explanationLikkutei Torah on Shir HaShirim refers back to this maamar. Its passage links Torah study with charity from one’s toil, and cites the same saying found later here: “whoever says, ‘I have nothing but Torah,’ does not have even Torah,” for Torah is drawn down through an arousal from below.
Open it on Sefaria (opens in a new tab)Kehot’s note
בבוך 2061: ”וברייתא הוא פי׳ של המשנה”.
בענין ברייתות ראה בארוכה באוה״ת פ׳ שמות ע׳ יב ואילך. לקו״ת שה״ש מד, ב ושם מציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
שהברייתא — דהנה התורה
How it connects
A manuscript variant: instead of “for the Torah,” it reads “and a proof of this: for the Torah,” presenting the Torah’s descent into false claims as proof that the Baraisa is higher.our note
Where the note points
Manuscript 2061 (bavuch) of the Alter Rebbe’s maamarimכתב יד בבוך 2061the manuscript cited above
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
בכת״י הנ״ל: וראי׳ לזה דהנה התורה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
זה אומר אני מצאתי׳
How it connects
The Mishnah’s opening case: two people hold a garment, and each says, “I found it.” Since at most one can be telling the truth, the Alter Rebbe uses it to show that the Torah descends even into dealing with falsehood.our note
The source
Bava Metzia 2a:1בבא מציעא ב׳ א:א׳Sefaria (opens in a new tab)שְׁנַיִם אוֹחֲזִין בְּטַלִּית, זֶה אוֹמֵר: ״אֲנִי מְצָאתִיהָ״, וְזֶה אוֹמֵר: ״אֲנִי מְצָאתִיהָ״. זֶה אוֹמֵר: ״כּוּלָּהּ שֶׁלִּי״, וְזֶה אוֹמֵר: ״כּוּלָּהּ שֶׁלִּי״. זֶה יִשָּׁבַע שֶׁאֵין לוֹ בָּהּ פָּחוֹת מֵחֶצְיָהּ, וְזֶה יִשָּׁבַע שֶׁאֵין לוֹ בָּהּ פָּחוֹת מֵחֶצְיָהּ – וְיַחְלוֹקוּ.
Two men are holding onto a garment. One says, "I found it!" and the other says, "I found it!" One says, ... "It's all mine!" and the other says, "It's all mine!" One swears that he doesn't own less than half and the other swears he doesn't own less than half and they split it.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
ב״מ ב, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2ולפי הנראה היא ירידה למטה מאד ומ״מ היא גבוה כי סוף מעשה כו׳. וכמשל השפופרת הנכנס ראשון יוצא אחרון
To all appearances it is a very great descent downward, and nevertheless it is lofty, for “the end of the deed,” etc. It is like the analogy of the tube: what goes in first comes out last.
However low the Baraisa’s descent looks, it is really lofty, for the end of a deed is what was first in thought. The analogy is a narrow tube: what is put in first comes out last, so what emerges last was there from the beginning.
וכמו האדם שהוא סוף כל הנבראים והוא במעלה על כולם והכל נברא בעבורו ולכן נמצא העולם כולו באדם אחד להורות שהכל נברא בעבורו כי זה כל האדם.1
And it is like man, who is the last of all the created beings, yet he is higher in rank than all of them, and everything was created for his sake. Therefore the entire world is found in a single man, to show that everything was created for his sake, for “this is the whole of man.”
Man was created last, on the sixth day, yet he is the purpose of all creation, and everything was made for him. That is why a single human being contains the whole world in miniature; the verse “this is the whole of man” is read as saying that man is the sum of everything.
The paragraph illustrates the principle that the last is the highest with the tube analogy and with man, created last yet the purpose of all creation.
Marei mekomos
- 1
On the words
כי זה כל האדם
How it connects
Koheles concludes: fear G‑d and keep His commandments, “for this is the whole of man.” The Alter Rebbe uses the words to show that man is the sum and purpose of all creation.our note
The source
Ecclesiastes 12:13קהלת י״ב:י״גSefaria (opens in a new tab)12וְיֹתֵר מֵהֵמָּה בְּנִי הִזָּהֵר עֲשׂוֹת סְפָרִים הַרְבֵּה אֵין קֵץ וְלַהַג הַרְבֵּה יְגִעַת בָּשָׂר: 13סוֹף דָּבָר הַכֹּל נִשְׁמָע אֶת־הָאֱלֹקִים יְרָא וְאֶת־מִצְוֺתָיו שְׁמוֹר כִּי־זֶה כׇּל־הָאָדָם: 14כִּי אֶת־כׇּל־מַעֲשֶׂה הָאֱלֹקִים יָבִא בְמִשְׁפָּט עַל כׇּל־נֶעְלָם אִם־טוֹב וְאִם־רָע:
12… making many books there is no end; and much study is a weariness of the flesh. 13The end of the matter, all having been heard: fear God, and keep His commandments; for this is the whole man. 14For God shall bring every work into the judgment concerning every hidden thing, whether it be …
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.
One hour of deeds above the World to Come ¶3–4
This is [the meaning of] the saying of our Sages, of blessed memory, “Better is one hour,” etc. For in the World to Come “the righteous sit,” etc., and that is only the level of the back (achorayim),
The Mishnah in Avos says: “Better is one hour of teshuvah and good deeds in this world than all the life of the World to Come.” The reward of the World to Come, where “the righteous sit with their crowns on their heads and enjoy the radiance of the Shechinah,” is only G‑d’s “back”: a reflection of Him, not His inner self.
כמאמר וראית את אחורי4 כו׳ התענוג שמשיג האדם בעבודתו הוא בחינת אחוריים ופני אינו באפשרי להשיג כי לא יראני האדם וחי.56
as it is said, “And you shall see My back,” etc. The delight that a person grasps in his divine service is the level of the back, whereas “My face” cannot possibly be grasped, “for no man shall see Me and live.”
G‑d told Moses, “You shall see My back, but My face shall not be seen,” and “no man shall see Me and live.” The Alter Rebbe reads “back” as the delight and understanding a person can grasp in serving G‑d, and “face” as the inner level that no created being can grasp.
The paragraph applies the principle to reward: the delight of the World to Come, and any delight grasped in divine service, is only G‑d’s “back,” while His “face” lies beyond grasp.
An early manuscript version of this passage, quoted in the Kehot note, spells out the idea: whatever of G‑dliness one grasps and takes delight in is the level of the back, while the level of the face, “what is before the back,” cannot be grasped, and that is the deed itself.
Marei mekomos
- 1
On the words
יפה שעה אחת
How it connects
A handwritten gloss in the margin of a copy of Torah Ohr, which its writer attributes to “my teacher,” sends the reader to section 3 of the maamar “Uvevo’ah Lifnei HaMelech” for more on “better is one hour.”our note
Where the note points
Marginal gloss in Torah Ohr, citing the maamar “Uvevo’ah Lifnei HaMelech”הגהה בגליון תורה אורmaamar “Uvevo’ah Lifnei HaMelech,” section 3
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
אבות ד, יז.
”ע׳ ד״ה ובבואה לפני המלך ס״ג ע״ש (ממורי נ״ע)” הג״ה בגיליון תו״א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
יפה שעה אחת
How it connects
“Better is one hour of teshuvah and good deeds in this world than all the life of the World to Come.” The Alter Rebbe explains why a deed down here outweighs the World to Come.our note
The source
Pirkei Avot 4:17משנה אבות ד׳:י״זSefaria (opens in a new tab)הוּא הָיָה אוֹמֵר, יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה, מִכָּל חַיֵּי הָעוֹלָם הַבָּא. וְיָפָה שָׁעָה אַחַת שֶׁל קוֹרַת רוּחַ בָּעוֹלָם הַבָּא, מִכָּל חַיֵּי הָעוֹלָם הַזֶּה:
He used to say: more precious is one hour in repentance and good deeds in this world, than all the life of the world to come; And more precious is one hour of the tranquility of the world to come, than all the life of this world.
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 3
On the words
צדיקים יושבים
How it connects
In the World to Come there is no eating or drinking; “the righteous sit with their crowns on their heads and enjoy the radiance of the Shechinah.” The Alter Rebbe calls that radiance only the “back.”our note
The source
Berakhot 17a:12ברכות י״ז א:י״בSefaria (opens in a new tab)מַרְגְּלָא בְּפוּמֵּיהּ דְּרַב: לֹא כָּעוֹלָם הַזֶּה הָעוֹלָם הַבָּא. הָעוֹלָם הַבָּא אֵין בּוֹ לֹא אֲכִילָה וְלֹא שְׁתִיָּהּ וְלֹא פְּרִיָּה וּרְבִיָּה וְלֹא מַשָּׂא וּמַתָּן וְלֹא קִנְאָה וְלֹא שִׂנְאָה וְלֹא תַּחֲרוּת, אֶלָּא צַדִּיקִים יוֹשְׁבִין וְעַטְרוֹתֵיהֶם בְּרָאשֵׁיהֶם וְנֶהֱנִים מִזִּיו הַשְּׁכִינָה, שֶׁנֶּאֱמַר: ״וַיֶּחֱזוּ אֶת הָאֱלֹקִים וַיֹּאכְלוּ וַיִּשְׁתּוּ״.
It was a favourite saying of Rab : Not like this world is the world to come. In the world to come there is neither eating nor drinking; no procreation of children or business transactions; no envy or hatred or rivalry ; but the righteous sit enthroned, their crowns on their heads, and enjoy the lustre of the Shekinah; as it is said, "And they beheld God, and did eat and drink" (Exod. xxiv. ll).
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Kehot’s note
ברכות יז, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
וראית את אחורי
How it connects
G‑d tells Moses, “You shall see My back, but My face shall not be seen.” Here the “back” is the delight and understanding a person can grasp.our note
The source
Exodus 33:23שמות ל״ג:כ״גSefaria (opens in a new tab)22וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עׇבְרִי: 23וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ:
22… cleft of the rock, and will cover thee with My hand until I have passed by. 23And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שמות לג, כג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
כי לא יראני האדם וחי
How it connects
“You cannot see My face, for no man shall see Me and live.” The Alter Rebbe uses it to say that the inner “face” is beyond anyone’s grasp.our note
The source
Exodus 33:20שמות ל״ג:כ׳Sefaria (opens in a new tab)19וַיֹּאמֶר אֲנִי אַעֲבִיר כׇּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם ה׳ לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם: 20וַיֹּאמֶר לֹא תוּכַל לִרְאֹת אֶת־פָּנָי כִּי לֹא־יִרְאַנִי הָאָדָם וָחָי: 21וַיֹּאמֶר ה׳ הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר:
19… to whom I will be gracious, and will show mercy on whom I will show mercy.’ 20And He said: ‘Thou canst not see My face, for man shall not see Me and live.’ 21And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock.
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.
- 6
On the words
וכמשל השפופרת . . האדם וחי
How it connects
An earlier version of this passage with variations.our note
Where the note points
Manuscript (bavuch) of the Alter Rebbe’s maamarim, “Yaval Avi Yoshev”בבוך אדמו״ר הזקן יבל אבי יושב5b
Our explanationIt explains that man, though created last of the six days, is above all creatures, which is why food, clothing and everything else serve him; that “better is one hour of teshuvah and good deeds in this world” because the World to Come, where the righteous enjoy the radiance of the Shechinah, is only the back; and that the face, “what is before the back,” cannot be grasped.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
בבוך אדה״ז יבל אבי יושב ה, ב הקטע בשינוים: ”כמו שפופרת של קנה מה שמניחים בתוכו ראשון יוצא אחרון וכמו האדם שהוא סוף לכל הנבראים שהוא נברא בששת ימי בראשית ומ״מ הוא במעלה על כולם וכל הנבראים כולם הם לצורך האדם שמאכלו ומלבושים ושארי הדברים הכל הוא מחמת הטעם יתיר במעלה הנ״ל, וזהו ג״כ מה שכתוב בגמרא יפה שעה אחת בתשובה ומע״ט בעוה״ז מכל חיי עוה״ב כי עוה״ב הוא מחמת הצדיקים יושבין ועטרותיהן בראשיהן ונהנין מזיו השכינה והוא רק בחי׳ אחוריים כמ״ש וראית את אחורי כו׳ כי מה שמשיגים אלקות ויש לו תענוג בזה הוא בחי׳ אחוריים אבל (כו׳ הוא המעשה) בחי׳ פנים דהיינו מה שהוא לפני אחוריים לא יראו שא״א להשיג וכמ״ש כי לא יראני האדם וחי”. עכ״ל שם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4ועד״ז גם הגלוי בג״ע הוא רק בחי׳ זיו והארה לבד ולכן יפה שעה אחת כו׳ שהוא המעשה עצמה בלי תענוג ובלי שכל מכל חיי העוה״ב דסוף מעשה במחשבה תחלה.
In the same way, the revelation in Gan Eden too is only the level of radiance and glow alone. Therefore “better is one hour,” etc., which is the deed itself, without delight and without intellect, “than all the life of the World to Come,” for “the end of the deed is first in thought.”
Gan Eden, the World to Come, reveals only a “radiance” and “glow” of G‑d, not His essence. The deed of a mitzvah itself, even when done without delight or understanding, reaches the essence, because it is the final act that was first in G‑d’s thought; that is why one hour of deeds here is “better” than all of the World to Come.
וזהו גם כן ענין משנה וברייתא שהמשנה הוא כלל כמו ד׳ ציצית מעכבות וכן סוכה שהיא גבוה כו׳.
This is also the matter of Mishnah and Baraisa: the Mishnah is a general rule, such as “the four tzitzis are indispensable [to one another],” and likewise “a sukkah that is high,” etc.
The same pattern appears in Mishnah and Baraisa. The Mishnah gives broad rules, such as that the four fringes of tzitzis are one mitzvah and each is indispensable to the others, or that “a sukkah that is higher than twenty cubits is invalid.”
The paragraph states that the bare deed outranks the revealed light of Gan Eden, and ties this back to Mishnah and Baraisa by giving examples of the Mishnah’s general rules.
Above reason ¶5
And one can find a reason for this, as in the matter of “the techeles [blue] resembles the sea,” etc.; and regarding sukkah there is a reason, “so that your generations may know” — up to twenty cubits, etc.
The Mishnah’s general rules often have a reason one can find. The blue thread of tzitzis recalls the sea, the sea the sky, and the sky the Throne of Glory; and a sukkah may not be higher than twenty cubits because the verse says “so that your generations may know that I made you dwell in sukkos,” and above twenty cubits a person does not notice the roof over him.
אבל הברייתא הוא פרט לבאר המשנה בכל דקדוקים ופרטים כמו סוכת גנב״ך ורקב״ש5 שאין טעם לדבר ונראה בחוש שהוא למעלה מהשכל והטעם וזהו אין בכלל
But the Baraisa is the particular detail that explains the Mishnah in all its fine points and details, such as the sukkah of “GaNBaCh” and “RaKBaSh,” for which there is no reason, and one sees plainly that it is above intellect and reason. And this is [the meaning of] “the general contains nothing
The Baraisa lists fine details with no stated rationale: a sukkah built by gentiles, women, animals or Kusim (GaNBaCh), or by shepherds, fig-dryers, town watchmen or fruit guards (RaKBaSh), is valid. Such details, which follow no reason one can see, show that the law comes from a place above intellect.
אלא מה שבפרט שאין במשנה בכלל יותר מבפרט הברייתא ומה שלא נתגלה טעמה הוא יותר גבוה כי טעמי המצות לא נתגלו6 ולע״ל אי״ה יתגלו
but what is in the particular”: the Mishnah, as a general rule, contains no more than the particular of the Baraisa. And that whose reason has not been revealed is higher, for the reasons of the mitzvos have not been revealed, and in the time to come, G‑d willing, they will be revealed.
The general rule has nothing beyond its particulars; so the reasonless details are no lesser addition but the very content of the rule. What has no revealed reason is higher, just as the Talmud says that the reasons of the mitzvos were not revealed; they will be revealed only in the time to come.
וזהו ר״ש דריש טעמי דקראי7 שדרש שמה שנאמר בפסוק טעם של דבר לא זהו עיקר רק שיש טעם בזה גבוה יותר למעלה מהטעם.
And this is [why] Rabbi Shimon expounds the reason of the verses: he expounded that where a verse states the reason for a matter, that is not the essential thing; rather, there is in it a reason that is higher, above [that] reason.
The Talmud records that the Tanna Rabbi Shimon “expounds the reason of the verse” and rules accordingly. The Alter Rebbe reads this to mean that even when a verse states a reason, that reason is not the essence; behind it lies a higher reason, above any stated reason.
נמצא שבמצוה שאין משיג בה טעם הוא יותר גבוה ומה שמשיג טעם ותענוג הוא רק בחינת אחוריים ולא
It follows that a mitzvah in which one does not grasp a reason is higher, and what one grasps with reason and delight is only the level of the back; and it is not
The conclusion: a mitzvah whose reason one does not grasp is higher, and whatever one does grasp, with understanding and delight, is only the “back” spoken of above.
כמו שסוברים העולם שהעיקר הוא הלב שמשיג תענוג ועובד בהתלהבות ואינו כן האמת רק עיקר הוא המעשה בלי תענוג והלב אינו כ״א סיוע בחינת גדפין.8
as the world supposes, that the main thing is the heart, which grasps delight and serves with fervor. That is not the truth; rather, the main thing is the deed without delight, and the heart is nothing but an aid, the level of wings.
Many think the heart’s fervor and delight are the essence of serving G‑d. The Alter Rebbe says the essence is the deed itself, even without delight; the feelings of the heart are like “wings” that help lift the deed, not the thing itself.
The paragraph contrasts the Mishnah’s rules, which have reasons, with the Baraisa’s reasonless details, and concludes that what lies beyond reason is higher: in the mitzvos, the deed matters more than the heart’s delight.
Love and awe are called the “wings” of divine service: they carry the deed upward but are not its substance. According to the Kehot note, the manuscript gives a different reason for the sukkah rule: above twenty cubits it is invalid because the sukkah resembles the clouds of glory. It also adds to the techeles chain “and the sea resembles the sky, and the sky the Throne of Glory.”
Marei mekomos
- 1
On the words
תכלת דומה לים
How it connects
Rabbi Meir: techeles is special because it resembles the sea, the sea resembles the sky, and the sky the Throne of Glory. The Alter Rebbe brings it as a mitzvah detail with a reason one can find.our note
The source
Menachot 43b:13–14מנחות מ״ג ב:י״ג-י״דSefaria (opens in a new tab)תניא היה ר' מאיר אומר מה נשתנה תכלת מכל מיני צבעונין מפני שהתכלת דומה לים וים דומה לרקיע ורקיע לכסא הכבוד שנאמר (שמות כד, י) ותחת רגליו כמעשה לבנת הספיר וכעצם השמים לטהר וכתיב (יחזקאל א, כו) כמראה אבן ספיר דמות כסא תניא היה רבי מאיר אומר גדול עונשו של לבן יותר מעונשו של תכלת משל למה הדבר דומה למלך בשר ודם שאמר לשני עבדיו לאחד אמר הבא לי חותם של טיט ולאחד אמר הבא לי חותם של זהב ופשעו שניהם ולא הביאו איזה מהן עונשו מרובה הוי אומר זה שאמר לו הבא לי חותם של טיט ולא הביא
It was taught, "Rabbi Meir used to say, 'How is turquoise differentiated from all the colors? Because turquoise is similar to the sea, and the sea is similar to the firmament, and the firmament is similar to the Throne of Glory, as it is stated, "and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness," and it is written, "a throne, as the appearance of a sapphire stone."'" It was taught, "Rabbi Meir used to say, 'Greater is the punishment of [someone who does not wear] white than the punishment of [someone who does not wear] turquoise. A parable: to what is the thing similar? To a king of flesh and blood who told two servants: …
Hebrew: Wikisource Talmud Bavli (CC-BY-SA) · English: Sefaria Community Translation (CC0) · via Sefaria
Zohar I, 121aזח״א קכא, אSefaria (opens in a new tab)Where the note points
Manuscript 2061 (bavuch) of the Alter Rebbe’s maamarimכתב יד בבוך 2061the manuscript cited above
Our explanationA manuscript variant: after “the techeles resembles the sea,” it adds “and the sea the sky, and the sky the Throne of Glory,” completing the Talmud’s chain of likenesses.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
מנחות מג, ב. זח״א קכא, א.
בכת״י הנ״ל נוסף ”וים לרקיע ורקיע לכה״כ”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
תכלת דומה לים
How it connects
The Kehot note points to the Zohar as a further source for the likeness of the techeles to the sea.our note
The source
Zohar, Vayera 35:506–36:513ספר הזהר, וירא ל״ה:תק״ו-ל״ו:תקי״גSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 3
On the words
למען ידעו דורותיכם
How it connects
“So that your generations may know that I made the Children of Israel dwell in sukkos.” The Talmud derives the twenty-cubit limit from this reason.our note
The source
Leviticus 23:43ויקרא כ״ג:מ״גSefaria (opens in a new tab)42בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים כׇּל־הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת: 43לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת־בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי ה׳ אֱלֹקֵיכֶם: 44וַיְדַבֵּר מֹשֶׁה אֶת־מֹעֲדֵי Havayah אֶל־בְּנֵי יִשְׂרָאֵל:
42Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths; 43that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God. 44And Moses declared unto the children of Israel the appointed seasons of the LORD.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ויקרא כג, מג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
עד כ׳ אמה
How it connects
A sukkah higher than twenty cubits is invalid; Rabbah explains that up to twenty cubits a person knows he is dwelling in a sukkah, but above it his eye does not notice the roof. An example of a general rule with a reason.our note
The source
Sukkah 2a:8סוכה ב׳ א:ח׳Sefaria (opens in a new tab)אָמַר רַבָּה, דְּאָמַר קְרָא: ״לְמַעַן יֵדְעוּ דוֹרוֹתֵיכֶם כִּי בַסּוּכּוֹת הוֹשַׁבְתִּי אֶת בְּנֵי יִשְׂרָאֵל״, עַד עֶשְׂרִים אַמָּה, אָדָם יוֹדֵעַ שֶׁהוּא דָּר בַּסּוּכָּה, לְמַעְלָה מֵעֶשְׂרִים אַמָּה — אֵין אָדָם יוֹדֵעַ שֶׁדָּר בַּסּוּכָּה, מִשּׁוּם דְּלָא שָׁלְטָא בַּהּ עֵינָא.
Rabbah answered: Scripture says, "That your generations will know that I caused the children of Israel to dwell in sukkot" (Leviticus 23:43). Up to twenty cubits [high] one knows that he is dwelling in a sukkah, but with one higher than twenty cubits he does not ‘know’ that he is dwelling in a sukkah, since his eye does not catch sight of it.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Daf Shevui (CC0) · via Sefaria
Kehot’s note
סוכה ב, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
סוכת גנב״ך ורקב״ש
How it connects
A Baraisa: sukkos built by gentiles, women, animals or Kusim, and those of shepherds, fig-dryers, town watchmen and fruit guards, are valid. The Alter Rebbe cites them as details with no stated reason.our note
The source
Sukkah 8b:8–10סוכה ח׳ ב:ח׳-י׳Sefaria (opens in a new tab)״מִכׇּל מָקוֹם״ לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי: סוּכַּת גַּנְבַּ״ךְ. הַאי תַּנָּא דְּגַנְבַּ״ךְ, אַלִּימָא לֵקהּ גַּנְבַּ״ךְ מִשּׁוּם דִּקְבִיעִי, וְקָא תָּנֵא ״מִכׇּל מָקוֹם״ לְאֵתוֹיֵי רַקְבַּ״שׁ, דְּלָא קְבִיעִי. וְהַאי תַּנָּא דְּרַקְבַּ״שׁ, אַלִּימָא לֵקהּ רַקְבַּ״שׁ, דִּבְנֵי חִיּוּבָא נִינְהוּ, וְתָנֵא ״מִכׇּל מָקוֹם״ לְאֵתוֹיֵי גַּנְבַּ״ךְ, דְּלָאו בְּנֵי חִיּוּבָא נִינְהוּ.
What does ‘any sukkah whatsoever’ include? It includes the sukkot [whose mnemonic] is ganbak. The tanna of ganbak regards these sukkot as possessing greater validity because they are permanent, and therefore he used the expression, "any sukkah whatsoever" to include rakbash which are not permanent. While the tanna of rakbash regards the rakbash sukkot possessing greater validity since they belong to those who are bound [by the commandment of sukkah] and therefore he used the expression, "any sukkah whatsoever" to include the ganbak sukkot which belong to those who are not bound [by the commandment of sukkah].
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Daf Shevui (CC0) · via Sefaria
Kehot’s note
סוכה ח, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
טעמי המצות לא נתגלו
How it connects
The Talmud explains why the reasons of the Torah were not revealed: when reasons were given, King Solomon relied on them and stumbled. The Alter Rebbe adds that they will be revealed in the time to come.our note
The source
Sanhedrin 21b:16סנהדרין כ״א ב:ט״זSefaria (opens in a new tab)וְאָמַר רַבִּי יִצְחָק: מִפְּנֵי מָה לֹא נִתְגַּלּוּ טַעֲמֵי תּוֹרָה? שֶׁהֲרֵי שְׁתֵּי מִקְרָאוֹת נִתְגַּלּוּ טַעְמָן, וְנִכְשַׁל בָּהֶן גְּדוֹל הָעוֹלָם. כְּתִיב: ״לֹא יַרְבֶּה לוֹ נָשִׁים״. אָמַר שְׁלֹמֹה: ״אֲנִי אַרְבֶּה וְלֹא אָסוּר״. וּכְתִיב: ״וַיְהִי לְעֵת זִקְנַת שְׁלֹמֹה נָשָׁיו הִטּוּ אֶת לְבָבוֹ״.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
ראה סנהדרין כא, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 7
On the words
ר״ש דריש טעמי דקראי
How it connects
The Talmud notes that Rabbi Shimon expounds the reason of the verse and rules according to it. The Alter Rebbe reads this as pointing to a reason above the stated one.our note
The source
Yoma 42b:12–13יומא מ״ב ב:י״ב-י״גSefaria (opens in a new tab)״וְהוֹצִיא אוֹתָהּ״ — שֶׁלֹּא יוֹצִיא אַחֶרֶת עִמָּהּ. כְּדִתְנַן: לֹא הָיְתָה פָּרָה רוֹצָה לָצֵאת — אֵין מוֹצִיאִין עִמָּהּ שְׁחוֹרָה, שֶׁלֹּא יֹאמְרוּ שְׁחוֹרָה שָׁחֲטוּ. וְאֵין מוֹצִיאִין עִמָּהּ אֲדוּמָּה, שֶׁלֹּא יֹאמְרוּ שְׁתַּיִם שָׁחֲטוּ. רַבִּי אוֹמֵר: לֹא מִן הַשֵּׁם הוּא זֶה, אֶלָּא מִשּׁוּם שֶׁנֶּאֱמַר: ״אוֹתָהּ״, לְבַדָּהּ. וְתַנָּא קַמָּא: הָא כְּתִיב ״אוֹתָהּ״? מַאן תַּנָּא קַמָּא — רַבִּי שִׁמְעוֹן הִיא, דְּדָרֵישׁ טַעְמֵיהּ דִּקְרָא. מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ,
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Yevamot 23a:13–14יבמות כ״ג א:י״ג-י״דSefaria (opens in a new tab)הַאי בְּשִׁבְעָה גּוֹיִם כְּתִיב? ״כִּי יָסִיר״ — לְרַבּוֹת כׇּל הַמְּסִירִים. הָנִיחָא לְרַבִּי שִׁמְעוֹן, דְּדָרֵישׁ טַעְמָא דִּקְרָא, אֶלָּא לְרַבָּנַן מְנָא לְהוּ? מַאן תַּנָּא דִּפְלִיג עֲלֵיהּ דְּרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה — רַבִּי שִׁמְעוֹן הִיא.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
יומא מב, ב. יבמות כג, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 8
On the words
בכת״י ליתא הפסוק. ושם
How it connects
A manuscript variant: the verse is missing, and instead it reads “and likewise in sukkah, above twenty, etc., because it resembles the clouds of glory,” giving a different reason for the twenty-cubit limit.our note
Where the note points
Manuscript 2061 (bavuch) of the Alter Rebbe’s maamarimכתב יד בבוך 2061the manuscript cited above
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
”וכן בסוכה למעלה מעשרים כו׳ לפי שהוא דומה לענני הכבוד”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
City and field; clearing away the evening ¶6
6והנה משנה נקרא עיר וברייתא בחי׳ שדה לשון בר חוץ לעיר1 ולכאורה העיר הוא עיקר שדרים בה בנ״א. אך נראה מי הוא מחיה אותם.9
Now, the Mishnah is called “a city,” and the Baraisa is the level of “a field,” a term from bar, “outside,” outside the city. Seemingly the city is the main thing, for people live in it. But let us see who gives them life:
The Sages call the collected laws of the Torah a “city,” and the Baraisa is a “field”: the word baraisa comes from bar, “outside,” since these teachings stayed outside the Mishnah. A city seems more important than a field because people live there, but the question is what keeps them alive.
השדה שחוץ לעיר שמביאים משם התבוא׳. כך הוא הברייתא מחיה המשנה ומבארת ההלכה יותר בפרט היאך לעשות כי התנאים מבלי עולם שמורים מתוך המשנה.2
the field outside the city, from which the grain is brought. So too, the Baraisa gives life to the Mishnah and explains the halachah in greater detail, how to act; for “the Tannaim destroy the world,” since they issue rulings from within the Mishnah.
The city lives on the grain grown in the fields outside it. So too the Baraisa, with its details of how to act, gives life to the Mishnah. The Talmud says that Tannaim who issue rulings straight from the Mishnah’s general wording, without its explanation, “destroy the world,” because they rule wrongly.
וזהו ויצא יצחק לשוח בשדה הוא לשון דבור ושיחה ול׳ שחייה למטה מלשון ושח רום אנשים3
And this is [the meaning of] “And Isaac went out lasuach in the field”: [lasuach] is a term of speech and conversation, and a term of bending low, from the phrase “and the loftiness of men shall be bowed down (veshach),”
Now the verse is read anew. Lasuach means speech and conversation, meaning Isaac’s speech in Torah, and also bending low, as in Isaiah’s “and the loftiness of men shall be bowed down (veshach).” Isaac bows down to bring Torah into the “field” of detail.
וכן כאשר יפרש4 השוחה לשחות (בישעיה כ״ה) (ועמ״ש בזה ע״פ תבנה ותכונן5 עיר סיחון כו׳ ע״ש) בשדה הוא בר. ולפנות ערב לפנות הערב והחשך.
and likewise “as the swimmer (hasocheh) spreads out to swim” (in Isaiah 25) (and see what is explained on this on [the verse] “Let the city of Sichon be built and established,” etc.; see there). “In the field” — this is bar. And “lifnos erev” [“toward evening”]: to clear away the evening and the darkness.
Isaiah also uses the related word hasocheh, “the swimmer” who stretches out to swim, which suggests reaching downward. “In the field” refers to the bar, the Baraisa outside the city. And lifnos erev, “toward evening,” is reread as lefanos, “to clear away” the evening and darkness.
דהנה התורה נשתלשלה בחשך כמאמר במחשכים הושיבני זה תלמוד בבלי6 שנשתלשל למטה אפי׳ בשקר ולמה הוא כך כדי לפנות הערב והחשך ויהי אור
For the Torah has descended into darkness, as the saying goes, “He has set me in dark places” — this is the Babylonian Talmud, which descended below, even into falsehood. And why is it so? In order to clear away the evening and the darkness, “and there was light,”
The Talmud reads “He has set me in dark places” as the Babylonian Talmud, whose long debates and rejected arguments are like darkness. Torah has descended into this, even into false claims; the purpose is to clear the darkness away, so that there will be light.
כמאמר לעת ערב7 יהיה אור כמשל מי שרוצה לפנות איזה דבר צריך הוא לכנוס בתוכ׳ כדי לפנותה אבל לא שישאר בתוכה.
as it says, “At evening time there shall be light.” It is like the analogy of one who wishes to clear something out: he must enter into it in order to clear it out, but not remain inside it.
Zechariah’s promise, “at evening time there shall be light,” describes this goal. The analogy: to clean something out you must go inside it, but you do not stay there; so Torah enters darkness only to clear it.
גם מה שנשתלשלה התורה ונתלבשה בחשך טענות שקר הוא כדי לפנות החשך לאהפכא חשוכא לנהורא
So too, the fact that the Torah descended and clothed itself in darkness, in false claims, is in order to clear away the darkness, to turn darkness into light.
The Torah’s clothing itself in false arguments has one purpose: to transform darkness itself into light, not only to push it away.
וכן העסק בתורה לדחות החשך והקושיות המסתיר על השכלת הדין האמת לאמתו ולמצא האמת גילוי רצון עליון ב״ה וכמ״ש ע״פ והמשכילים יזהירו8 וגו׳ ע״ש:
And likewise, occupation in Torah is to push away the darkness and the difficulties that conceal the understanding of the law in its absolute truth, and to find the truth, the revelation of the Supreme Will, blessed be He; as is explained on [the verse] “And the wise shall shine,” etc.; see there.
Studying Torah does the same. The difficulties and questions that hide the true ruling are the darkness; by working through them the learner finds the law in its full truth, which is the revealed will of G‑d. The Alter Rebbe refers to his explanation of “And the wise shall shine” for more on this.
The paragraph calls the Mishnah a “city” and the Baraisa a “field” that feeds it, then rereads the verse: Isaac bows down into the field to clear away the darkness in which Torah is clothed, so that the true law, G‑d’s will, shines out.
The Kehot note cites a Kabbalistic lexicon (Meorei Or) where bar is Yesod when it is in exile, outside its place, and Malchus is then called “Baraisa.” Likkutei Torah (Vayikra) sets the Babylonian Talmud in the World of Beriah, which the verse “He forms light and creates darkness” calls darkness; hence “He has set me in dark places.” In Iggeres HaKodesh 26 the Alter Rebbe explains that in exile the halachah is clothed in the Tree of Knowledge of good and evil (the permitted and the forbidden, the pure and the impure), and that clarifying it brings out the Supreme Will clothed there.
Marei mekomos
- 1
On the words
וברייתא בחי׳ שדה לשון בר חוץ לעיר
How it connects
Under the entry bar it states that bar (“outside”) is Yesod when it is in exile, “outside its place,” and that Malchus is then called “Baraisa.” This gives the Kabbalistic background for reading Baraisa as what is outside.our note
Where the note points
Meorei Or (a Kabbalistic lexicon)מאורי אורletter bet, §53
Look for it in the Lubavitch Library (opens in a new tab)Or HaTorah, by the Tzemach Tzedekאור התורהShemos, p. 20
Our explanationA parallel discussion of Baraisa as “outside,” in Or HaTorah’s treatment of Mishnah and Baraisa.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה מאו״א ב, נג בר הוא היסוד כשהוא בגלות לבר מאתרי׳ והמל׳ נק׳ אז ברייתא. וראה באוה״ת שמות ע׳ כ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
כי התנאים מבלי עולם שמורים מתוך המשנה
How it connects
The Talmud says the Tannaim “destroy the world” because they issue rulings from their Mishnah without knowing its reasoning. The Alter Rebbe uses this to show that the Mishnah needs its detailed explanation to give life.our note
The source
Sotah 22a:7סוטה כ״ב א:ז׳Sefaria (opens in a new tab)תָּנָא: הַתַּנָּאִים — מְבַלֵּי עוֹלָם. מְבַלֵּי עוֹלָם סָלְקָא דַּעְתָּךְ?! אָמַר רָבִינָא: שֶׁמּוֹרִין הֲלָכָה מִתּוֹךְ מִשְׁנָתָן. תַּנְיָא נָמֵי הָכִי, אָמַר רַבִּי יְהוֹשֻׁעַ: וְכִי מְבַלֵּי עוֹלָם הֵן? וַהֲלֹא מְיַישְּׁבֵי עוֹלָם הֵן, שֶׁנֶּאֱמַר: ״הֲלִיכוֹת עוֹלָם לוֹ״! אֶלָּא, שֶׁמּוֹרִין הֲלָכָה מִתּוֹךְ מִשְׁנָתָן.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Where the note points
Manuscript (bavuch) of the Alter Rebbe’s maamarim, “Yaval Avi Yoshev”בבוך אדמו״ר הזקן יבל אבי יושבthe manuscript cited above
Our explanationA manuscript variant: “for the Tannaim who occupy themselves with Mishnah destroy the world: they rule halachah from within their Mishnah.”
Look for it in the Lubavitch Library (opens in a new tab)Manuscript 2217 (bavuch) of the Alter Rebbe’s maamarimכתב יד בבוך 2217manuscript 2217
Our explanationThe same variant as the “Yaval Avi Yoshev” manuscript: “for the Tannaim who occupy themselves with Mishnah destroy the world: they rule halachah from within their Mishnah.”
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
סוטה כב, א. בבוך אדה״ז יבל אבי יושב הנ״ל ובבוך 2217: כי התנאים שעוסקין במשנה מבלי עולם הן שמורים הלכה מתוך משנתן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
ושח רום אנשים
How it connects
“The haughty eyes of man shall be humbled, and the loftiness of men shall be bowed down (veshach).” The Alter Rebbe reads lasuach as related, meaning bending low.our note
The source
Isaiah 2:11ישעיהו ב׳:י״אSefaria (opens in a new tab)10בּוֹא בַצּוּר וְהִטָּמֵן בֶּעָפָר מִפְּנֵי פַּחַד ה׳ וּמֵהֲדַר גְּאֹנוֹ: 11עֵינֵי גַּבְהוּת אָדָם שָׁפֵל וְשַׁח רוּם אֲנָשִׁים וְנִשְׂגַּב ה׳ לְבַדּוֹ בַּיּוֹם הַהוּא: 12כִּי יוֹם לַה׳ צְבָאוֹת עַל כׇּל־גֵּאֶה וָרָם וְעַל כׇּל־נִשָּׂא וְשָׁפֵל:
10… the dust, From before the terror of the LORD, And from the glory of His majesty. 11The lofty looks of man shall be brought low, And the haughtiness of men shall be bowed down, And the LORD alone shall be exalted in that day. 12For the LORD of hosts hath a day Upon all that is proud and lofty, And …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ ב, יא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
How it connects
“As the swimmer spreads out his hands to swim.” The word is brought as another meaning of lasuach.our note
The source
Isaiah 25:11ישעיהו כ״ה:י״אSefaria (opens in a new tab)10כִּי־תָנוּחַ יַד־Havayah בָּהָר הַזֶּה וְנָדוֹשׁ מוֹאָב תַּחְתָּיו כְּהִדּוּשׁ מַתְבֵּן בְּמוֹ מַדְמֵנָה: 11וּפֵרַשׂ יָדָיו בְּקִרְבּוֹ כַּאֲשֶׁר יְפָרֵשׂ הַשֹּׂחֶה לִשְׂחוֹת וְהִשְׁפִּיל גַּאֲוָתוֹ עִם אׇרְבּוֹת יָדָיו: 12וּמִבְצַר מִשְׂגַּב חוֹמֹתֶיךָ הֵשַׁח הִשְׁפִּיל הִגִּיעַ לָאָרֶץ עַד־עָפָר:
10… shall be trodden down in his place, Even as straw is trodden down in the dunghill. 11And when he shall spread forth his hands in the midst thereof, As he that swimmeth spreadeth forth his hands to swim, His pride shall be brought down together with the cunning of his hands. 12And the high fortress of thy walls will He bring down, lay low, And bring to …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 5
On the words
ע״פ תבנה ותכונן
How it connects
This is the maamar on “Let the city of Sichon be built and established” that the text itself refers to for more on lasuach; it refers back to this maamar in turn.our note
Where the note points
Likkutei Torahלקוטי תורהParshas Chukas 66a (which refers back here) · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)Or HaTorah, by the Tzemach Tzedekאור התורהParshas Chukas, p. 887 ff.
Our explanationA parallel treatment of the same verse, “Let the city of Sichon be built and established,” in Or HaTorah.
Look for it in the Lubavitch Library (opens in a new tab)Likkutei Torah, Chukas, maamar 10לקו״ת חקת סו, אpage 66a, ¶28
ונחשב חשבונו של עולם שלפי רוב ההעלם כך צריך להרבות באור התורה והמצות:
Open it on Sefaria (opens in a new tab)Kehot’s note
לקו״ת חקת סו, א [בלקו״ת שם מציין לכאן]. ובאוה״ת חקת ע׳ תתפז ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
במחשכים הושיבני זה תלמוד בבלי
How it connects
“He has set me in dark places, like those long dead.” The verse the Sages apply to the Babylonian Talmud.our note
The source
Lamentations 3:6איכה ג׳:ו׳Sefaria (opens in a new tab)5בָּנָה עָלַי וַיַּקַּף רֹאשׁ וּתְלָאָה: 6בְּמַחֲשַׁכִּים הוֹשִׁיבַנִי כְּמֵתֵי עוֹלָם: 7גָּדַר בַּעֲדִי וְלֹא אֵצֵא הִכְבִּיד נְחׇשְׁתִּי:
5He hath builded against me, and compassed me With gall and travail. 6He hath made me to dwell in dark places, As those that have been long dead. . 7He hath hedged me about, that I cannot go forth; He hath made my chain heavy.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Sanhedrin 24a:18–19סנהדרין כ״ד א:י״ח-י״טSefaria (opens in a new tab)מַאי בָּבֶל? אָמַר רַבִּי יוֹחָנָן: בְּלוּלָה בַּמִּקְרָא, בְּלוּלָה בַּמִּשְׁנָה, בְּלוּלָה בַּתַּלְמוּד. ״בְּמַחֲשַׁכִּים הוֹשִׁיבַנִי כְּמֵתֵי עוֹלָם״ – אָמַר רַבִּי יִרְמְיָה: זֶה תַּלְמוּדָהּ שֶׁל בָּבֶל. מַתְנִי׳ אָמַר לוֹ: ״נֶאֱמָן עָלַי אַבָּא״, ״נֶאֱמָן עָלַי אָבִיךָ״, ״נֶאֱמָנִים עָלַי שְׁלֹשָׁה רוֹעֵי בָּקָר״. רַבִּי מֵאִיר אוֹמֵר: יָכוֹל לַחְזוֹר בּוֹ, וַחֲכָמִים אוֹמְרִים: אֵינוֹ יָכוֹל לַחְזוֹר בּוֹ.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Where the note points
Likkutei Torahלקוטי תורהParshas Vayikra 5d
ענין לעולם ישלש אדם מה שחלקו זה לשלישים י״ל כדכתיב ולכבודי בראתיו יצרתיו אף עשיתיו. ואין כבוד אלא תורה. והנה תלמוד בבריאה ומשנה ביצירה וכתיב יוצר אור ובורא חושך. ולכן ארז״ל במחשכים הושיבני זה תלמוד בבלי. ומקרא בעשיה. והנה אף עשיתיו אף הוא בחינ׳ רבוי שמרבה בחינ׳ רביעית כמ״ש בד״ה מי מנה עפר יעקב כו׳ ע״ש, לכן בכלל שליש במקרא נכלל בחינה הרביעית שהוא לימוד פנימיות התורה. וזהו שארז״ל והביאו הרמב״ם בפי׳ המשניות ספ״ה דאבות ע״פ אף חכמתי עמדה לי חכמתי שלמדתי באף עמדה לי כו׳). והנה מכ״ז יובן בתוספת ביאור ענין ולא תשבית מלח כו׳ שלימוד הפנימית נק׳ בשם מלח שהמלח ממתקת הבשר. אף שאין בו טעם בעצמו כמו הבשר, וכך הנגלה שבתורה נמשל ללחם כמ״ש לכו לחמו בלחמי. וגם לבשר כמ״ש במ״א ע״פ זאת הפעם עצם מעצמי ובשר …
Our explanationThere Talmud corresponds to the World of Beriah, Mishnah to Yetzirah and Scripture to Asiyah. Since the verse says “He forms light and creates darkness,” Beriah is “darkness”; that is why the Sages call the Babylonian Talmud “dark places.”
Open it on Sefaria (opens in a new tab)Or HaTorah, by the Tzemach Tzedekאור התורהParshas Va'eschanan, p. 75
Our explanationIt cites the Shelah’s question: the Torah is our eyes, so how can it be called “dark places”?
Look for it in the Lubavitch Library (opens in a new tab)Likkutei Torahלקוטי תורהShir HaShirim 42d
והגילוי בהן מועט. אכן מקודם היה הכל נכללין במשנה וע״ד מ״ש אילפא ולא פשיטנא ליה ממתניתין כו׳. ועלמות הוא הלכות תלמוד בבלי ע״י שמותיב ומפרק ניתוספו דינים חדשים ומדמה מילתא למילתא ותלמוד בבריאה שמאיר שם חכמתו יתברך וכמ״ש בע״ח אימא מקננא בבריאה ונקרא עלמין לשון העלם וכמו שאיתא יוצר אור זהו יצירה ובורא חושך עולם הבריאה נקרא חושך והטעם לזה כי יצירה ששם מקננין ו״ק דאצילות שהם מדותיו יתברך יכולין לירד ולהתלבש שהמקבל יכל לקבל חסד ממש במדה ומרגיש הטוב הגם שאין ערוך לעצם החסד דאצי׳ כי ביצירה הם בע״ג אעפ״כ שייך לשון אור שהמקבל מקבל על בוריו. אכן בחי׳ חכמתו אין יכול להשתלשל כ״כ למטה ולכן כל מה שמשיג השגה אינו משיג לשרשו ולעמקו כי חכמתו
Our explanationThere the laws of the Babylonian Talmud are called alamos (from he’elem, “concealment”), because through its questions and answers new laws are added. The Talmud belongs to Beriah, where G‑d’s wisdom shines but cannot come down fully, which is why Beriah is called “darkness” in the verse “He forms light and creates darkness.”
Open it on Sefaria (opens in a new tab)Maamarei Admur HaZaken — Inyanimמאמרי אדמו״ר הזקן — עניניםp. 70
Our explanationA further discussion of “He has set me in dark places — this is the Babylonian Talmud” in the collected maamarim of the Alter Rebbe, cited as a parallel.
Look for it in the Lubavitch Library (opens in a new tab)Sefer HaMaamarim 5632ספר המאמרים תרל״בvol. 2, p. 460
Our explanationA later maamar that also discusses the Babylonian Talmud as “dark places,” cited as a parallel.
Look for it in the Lubavitch Library (opens in a new tab)Sefer HaMaamarim Melukatספר המאמרים מלוקטvol. 3, pp. 45–46, and the sources noted there
Our explanationA later discussion of the same theme, which also gathers further sources.
Look for it in the Lubavitch Library (opens in a new tab)Shelah (Shnei Luchos HaBris)של״הby Rabbi Yeshayahu Horowitz
A classic of Kabbalah, halachah and ethics.
Likkutei Torah, Shir HaShirim, maamar 33לקו״ת שה״ש מב, דpage 42d, ¶5
זה יכול להשגיח על כל פרטי פרטים וכמ״ש מה׳ מצעדי גבר כוננו ואין אדם נוקף אצבעו וכו׳ ידע מה בחשוכא ונהורא עמיה שרא כי לפני עצמותו מעלה ומטה שוין הכל כלא חשיבי קמיה וזהו המגביהי לשבת המשפילי לראות בשמים ובארץ אשר לבעבור שעצמותו מגביהי לשבת סכ״ע ואינו בערך עלמין כלל לכן אין שום הפרש בין שמים וארץ ועל דבר זה נסמית עינו של בלעם הרשע באמרו ומספר את רובע ישראל …
Open it on Sefaria (opens in a new tab)Kehot’s note
איכה ג, ו. סנהדרין כד, א. ראה לקו״ת ויקרא ה, ד. וראה באוה״ת ואתחנן ע׳ עה שמציין לשל״ה שהקשה הלא התורה היא עינינו ואיך נ ק׳ מחשכים, ע״ש.
ראה גם לקו״ת שה״ש מב, ד. מאמרי אדה״ז — ענינים ע׳ ע. סה״מ תרל״ב ח״ב ע׳ תס. סה״מ מלוקט ח״ג ע׳ מה-ו. וש״נ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 7
On the words
לעת ערב יהי׳ אור
How it connects
The prophet foretells a day on which “at evening time there shall be light.” Here it is the purpose of Torah’s descent: to turn the evening into light.our note
The source
Zechariah 14:7זכריה י״ד:ז׳Sefaria (opens in a new tab)6וְהָיָה בַּיּוֹם הַהוּא לֹא־יִהְיֶה אוֹר יְקָרוֹת וְקִפָּאוֹן: 7וְהָיָה יוֹם־אֶחָד הוּא יִוָּדַע לַה׳ לֹא־יוֹם וְלֹא־לָיְלָה וְהָיָה לְעֵת־עֶרֶב יִהְיֶה־אוֹר: 8וְהָיָה בַּיּוֹם הַהוּא יֵצְאוּ מַיִם־חַיִּים מִירוּשָׁלַ͏ִם חֶצְיָם אֶל־הַיָּם הַקַּדְמוֹנִי וְחֶצְיָם אֶל־הַיָּם הָאַחֲרוֹן בַּקַּיִץ וּבָחֹרֶף יִהְיֶה:
6… to pass in that day, that there shall not be light, But heavy clouds and thick; 7And there shall be one day Which shall be known as the LORD’S, Not day, and not night; But it shall come to pass, that at evening time there shall be light. 8And it shall come to pass in that day, That living waters shall go out from …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
זכרי׳ יד, ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 8
On the words
ע״פ והמשכילים יזהירו
How it connects
This is the explanation on “And the wise shall shine” that the text refers to.our note
Where the note points
Tanya, by the Alter Rebbe (Iggeres HaKodesh)תניא, אגרת הקודשIggeres HaKodesh, section 26
ברעיא מהימנא פרשת נשא: ״והמשכילים יזהירו כזהר הרקיע״ – ״בהאי חבורא דילך דאיהו ספר הזהר, מן זהרא ד״אימא עילאה״ תשובה, באילין לא צריך נסיון. ובגין דעתידין ישראל למטעם מאילנא דחיי, דאיהו האי ספר הזהר – יפקון ביה מן גלותא ברחמים, ויתקיים בהון: ״ה׳ בדד ינחנו, ואין עמו אל נכר״. ואילנא דטוב ורע דאיהו איסור והיתר טומאה וטהרה – לא ישלטו על ישראל יתיר, דהא, פרנסה דלהון לא להוי אלא – מסטרא דאילנא דחיי, דלית תמן לא קשיא מסטרא דרע ולא מחלוקת מרוח הטומאה, דכתיב: ״ואת רוח הטומאה אעביר מן הארץ״ – דלא יתפרנסון תלמידי חכמים מעמי הארץ, אלא, מסטרא דטוב – דאכלין טהרה, כשר, היתר, ולא מ״ערב רב״ דאכלין טומאה, פסול, אסור כו׳, ובזמנא דאילנא דטוב ורע שלטא כו׳, אינון חכמים דדמיין לשבתות וימים טובים, לית להון, אלא מה דיהבין …
Our explanationThere the Alter Rebbe explains that in exile the revealed Torah is clothed in the Tree of Knowledge of good and evil (the permitted and the forbidden, the pure and the impure), and that it is still the Supreme Will: the same point made here about Torah clothed in darkness.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
אגה״ק סי׳ כו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 9
On the words
משנה נק׳ עיר וברייתא בחי׳ שדה
How it connects
On Shemos it gives the source for calling the laws a “city”: the Talmud in Temurah 16a on “Kiryat Sefer” in Joshua 15, meaning the laws of the Torah (see Rashi there).our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהParshas Shemos, p. 15; Toldos 143a ff.
Our explanationThe note also points to a longer discussion in Or HaTorah on Toldos.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה אוה״ת פ׳ שמות ע׳ טו: ”כמארז״ל בתמורה דט״ז ע״פ קרית ספר ביהושע סי׳ טו דהיינו הלכות התורה ע״ש בפרש״י בד״ה וילכדה כו׳”. ע׳ אוה״ת תולדות קמג, א ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
Isaac’s awe ¶7
7וזהו ויצא יצחק לשוח. כי כדי לפנות הערב והחשך ולתקנו הוא ע״י יצחק שהוא בחי׳ פחד ויראת ה׳ וכמאמר אם אין יראה אין חכמה12 כו׳.
And this is [the meaning of] “And Isaac went out lasuach.” For clearing away the evening and the darkness and rectifying it comes about through Isaac, who is the level of Pachad (fear) and the awe of G‑d; as the saying goes, “If there is no awe, there is no wisdom,” etc.
Why Isaac? Isaac stands for Pachad, fear, and awe of G‑d (the Torah calls G‑d “the Fear of Isaac”). Clearing the darkness out of Torah needs awe, as the Mishnah says, “If there is no awe, there is no wisdom”: Torah study without awe of G‑d does not stay wisdom.
(And see the Zohar, Bereshis, page 21, end of side a.) And this is [the meaning of] “Whoever says, ‘I have nothing but Torah,’ does not have even Torah,” and he remains in darkness.
The Zohar, quoted in the Kehot note, says that the light that is growing dark “at the turning of evening” is the secret of Isaac’s prayer, which rectifies that level, as the verse says “Isaac went out lasuach in the field toward evening.” The Talmud’s saying about one who has “nothing but Torah” describes study cut off from awe and from deeds: such a person stays in the darkness.
אבל באמת כתיב ישת חשך סתרו6 שאף שהוא חשך מ״מ הוא סתרו וזהו לפנות הערב והחשך ולעת ערב יהי אור
But in truth it is written, “He made darkness His hiding place”: although it is darkness, nevertheless it is His hiding place. And this is “to clear away the evening and the darkness,” and “at evening time there shall be light.”
Yet the darkness is not simply against G‑d: King David says, “He made darkness His hiding place,” so G‑d Himself is hidden inside it. That is why clearing it away brings out light: “at evening time there shall be light.”
That is, the whitening of the halachah; and this too is the meaning of “they blessed over the Torah.” (And see what is explained on “The voice of my beloved” and on “There are sixty queens.”)
This is “the whitening of halachah”: making the true law shine out of its dark garments. It is also what is meant by blessing over the Torah, and the Alter Rebbe refers to his maamarim on “The voice of my beloved” and “There are sixty queens” for more.
The paragraph explains why the verse names Isaac: clearing away the darkness around Torah needs awe of G‑d, and because G‑d is hidden in that darkness, clearing it brings out His light, the “whitening” of the halachah.
In the maamar on “The voice of my beloved” (Torah Ohr, Shemos) the Alter Rebbe explains libun hilchesa, “whitening the halachah,” as whitening laws that appear black with the supernal whiteness, through joy in G‑d and self-nullification to His will as it is clothed in His Torah. In the maamar on “There are sixty queens” (Likkutei Torah, Shir HaShirim), a person’s speech in Torah is the very word of G‑d; through it the Holy One and His Shechinah are united, and the light that encompasses all worlds is revealed below.
Marei mekomos
- 1
On the words
אם אין יראה אין חכמה
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
אבות ג, יז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
אם אין יראה אין חכמה
How it connects
“If there is no wisdom, there is no awe; if there is no awe, there is no wisdom.” The Alter Rebbe brings it to show that Torah study needs the awe that Isaac represents.our note
The source
Pirkei Avot 3:17משנה אבות ג׳:י״זSefaria (opens in a new tab)רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אִם אֵין תּוֹרָה, אֵין דֶּרֶךְ אֶרֶץ. אִם אֵין דֶּרֶךְ אֶרֶץ, אֵין תּוֹרָה. אִם אֵין חָכְמָה, אֵין יִרְאָה. אִם אֵין יִרְאָה, אֵין חָכְמָה. אִם אֵין בִּינָה, אֵין דַּעַת. אִם אֵין דַּעַת, אֵין בִּינָה. אִם אֵין קֶמַח, אֵין תּוֹרָה. אִם אֵין תּוֹרָה, אֵין קֶמַח. הוּא הָיָה אוֹמֵר, כָּל שֶׁחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו, לְמַה הוּא דוֹמֶה, לְאִילָן שֶׁעֲנָפָיו מְרֻבִּין וְשָׁרָשָׁיו מֻעָטִין, וְהָרוּחַ בָּאָה וְעוֹקַרְתּוֹ וְהוֹפַכְתּוֹ עַל פָּנָיו, שֶׁנֶּאֱמַר (ירמיה יז) וְהָיָה כְּעַרְעָר בָּעֲרָבָה וְלֹא יִרְאֶה כִּי יָבוֹא טוֹב וְשָׁכַן חֲרֵרִים בַּמִּדְבָּר אֶרֶץ …
Rabbi Elazar ben Azariah said: Where there is no Torah, there is no right conduct; where there is no right conduct, there is no Torah. Where there is no wisdom, there is no fear of God; where there is no fear of God, there is no wisdom. Where there is no understanding, there is no knowledge; where there is no knowledge, there is no understanding. Where there is no bread, there is no Torah; where there is no Torah, there is no bread. He used to say: one whose wisdom exceeds his deeds, to what may he be compared? To a tree whose branches are numerous but whose roots are few, so that when the wind comes, it uproots it and overturns it, as it is said, “He shall be like a bush in the desert, …
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 3
On the words
וע׳ בזהר בראשית דכ״א סע״א
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
”תנינא נהירו דאזיל לאתחשכא לעת פנות ערב רזא דצלותא דיצחק לאתקנא האי דרגא דכתיב ויצא יצחק לשוח בשדה לפנות ערב אסתכלותא דערב חשוכן כלהו לגביה בהאי פנות ערב”. ע״כ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
וע׳ בזוהר בראשית ד׳ כ״א סע״א
How it connects
As quoted in the Kehot note: the light that goes dark “at the turning of evening” is the secret of Isaac’s prayer, which rectifies that level, as it says “Isaac went out lasuach in the field toward evening.” The Alter Rebbe cites it himself.our note
The source
Zohar, Bereshit 11:129–12:142ספר הזהר, בראשית י״א:קכ״ט-י״ב:קמ״בSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 5
On the words
האומר אין לי אלא תורה
How it connects
“Whoever says, ‘I have nothing but Torah,’ does not have even Torah.” Here it describes study without awe, which stays in darkness.our note
The source
Yevamot 109b:4–5יבמות ק״ט ב:ד׳-ה׳Sefaria (opens in a new tab)עֲרָבֵי שַׁלְצִיּוֹן — דְּעָבְדִי שְׁלוֹף דּוֹץ. תּוֹקֵעַ עַצְמוֹ לִדְבַר הֲלָכָה — דְּתַנְיָא, רַבִּי יוֹסֵי אוֹמֵר: כׇּל הָאוֹמֵר אֵין לוֹ תּוֹרָה — אֵין לוֹ תּוֹרָה. פְּשִׁיטָא! אֶלָּא: כׇּל הָאוֹמֵר אֵין לוֹ אֶלָּא תּוֹרָה — אֵין לוֹ אֶלָּא תּוֹרָה. הָא נָמֵי פְּשִׁיטָא! אֶלָּא דַּאֲפִילּוּ תּוֹרָה אֵין לוֹ. מַאי טַעְמָא? אָמַר רַב פָּפָּא, אָמַר קְרָא: ״וְלִמַּדְתֶּם וַעֲשִׂיתֶם״ — כֹּל שֶׁיֶּשְׁנוֹ בַּעֲשִׂיָּה יֶשְׁנוֹ בִּלְמִידָה, כֹּל שֶׁאֵינוֹ בַּעֲשִׂיָּה אֵינוֹ בִּלְמִידָה.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Where the note points
Torah Ohrתורה אורabove, 7a (Bereshis)
בדרך פרט מה שהיו כלולים בח״ע בהעלם בדרך כלל הנה האור שבה הוא מצומצם ומלובש בכמה מיני צמצומים והתלבשות שונות כדי להאיר ולהתגלות בכל מדרגה ומדרגה לפי מה שהיא להיות המדרגות ההם נראים ונגלים ולא יתבטלו במציאות. וכ״כ נתצמצם האור ונתמעט עד שירד מדרגה אחר מדרגה בסתר המדרגות שהלבוש מסתיר ומכסה על האור ההוא ונעשה מקור לעלמא דפרודא להיות משם יפרד כו׳. אבל עיקר צמצום האור הוא כדי שיהיה בנין העולמות שלא יתבטלו במציאות וזהו בנין עדי עד דהיינו להיות לעדי עד ימלוך להיות מדת מלכותו עדי עד למעלה עד אין קץ ולמטה עד אין תכלית. והיא התגלות מלכותו בבחי׳ א״ס ממש רק שכדי שיהי׳ גילוי א״ס ב״ה בבחי׳ מלכותו הוצרך להיות בחי׳ בנין. דהיינו להיות הסתר האור וצמצומו והתלבשותו בכמה מיני לבושין עד שיאיר ויתגלה אור זה בבחי׳ זו …
"And prepared for him from himself an everlasting edifice": the revealed world, even though "her feet go down," etc., nevertheless is not a separate thing, heaven forbid, but rather "and prepared for him from himself" — from himself; for the revelation of lower Chochmah is the revelation of the radiance of the Infinite Light itself, blessed be He, that is in supernal Chochmah. Only, since in it there were particularized and divided, in a multitude of levels, in particular form, what had been included in supernal Chochmah in concealment, in general form, the light in it is contracted and enclothed in many kinds of contractions and various enclothings, in order to shine and be revealed in each and every level according to what it is, so that those levels be seen and revealed and not be nullified out of existence.
Our explanationThe note says this saying was already cited and sourced earlier in Torah Ohr (7a). The passage there speaks of how G‑d’s light is contracted and clothed in many garments so that the worlds can exist.
Read it hereKehot’s note
יבמות קט, ב. נסמן לעיל ז, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
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On the words
ישת חשך סתרו
How it connects
“He made darkness His hiding place.” The Alter Rebbe infers that G‑d is hidden within the darkness itself, which is why clearing it reveals light.our note
The source
Psalms 18:12תהילים י״ח:י״בSefaria (opens in a new tab)11וַיִּרְכַּב עַל־כְּרוּב וַיָּעֹף וַיֵּדֶא עַל־כַּנְפֵי־רוּחַ: 12יָשֶׁת־חֹשֶׁךְ סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ חֶשְׁכַת־מַיִם עָבֵי שְׁחָקִים: 13מִנֹּגַהּ נֶגְדּוֹ עָבָיו עָבְרוּ בָּרָד וְגַחֲלֵי־אֵשׁ:
11… a cherub, and did fly; yea, He did swoop down upon the wings of the wind. 12He made darkness His hiding-place, His pavilion round about Him; darkness of waters, thick clouds of the skies. 13At the brightness before Him, there passed through His thick clouds Hailstones and coals of fire.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים יח, יב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
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On the words
ע״פ קול דודי
How it connects
Sefaria does not know this refour note
Where the note points
Torah Ohrתורה אורbelow, 51c (Shemos, “Kol Dodi”) · not yet checked
Our explanationThis is the maamar the text refers to. It explains libun hilchesa: laws that look black must be whitened with the supernal whiteness, through true joy in G‑d and self-nullification to His will clothed in the Torah; the full revelation will come in the days of Mashiach.
Open it on Sefaria (opens in a new tab)Torah Ohr, Shemos, maamar 2לקמן נא, גpage 51c, ¶20
ית׳ חכים ולא בחכמה ידיעא כו׳.
Open it on Sefaria (opens in a new tab)Kehot’s note
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
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On the words
וע״פ ששים המה מלכות
How it connects
This is the second maamar the text refers to.our note
Where the note points
Likkutei Torahלקוטי תורהShir HaShirim 41b (which refers back here)
ע״פ החכמה שיכול לעלות באחד נמשך עי״ז מדת החסד להתיר וכן להיפך נמשך מדת הגבורה והכל ע״י חכמתו ורצונו ומ״ש ששים המה מלכות הוא נגד ששה מדות וכל אחד כלול מעשר כנודע (וע׳ בזהר פ׳ שמות י״ד ב׳ ובמק״מ שם בשם הרח״ו ז״ל בפי׳ ששים המה מלכות) והכח הזה בדבור האדם בתורה הוא לפי שדיבורו הוא ממש דבר ה׳ וכמ״ש ואשים דברי בפיך וכנ״ל. וזהו יחוד קוב״ה ושכינתיה כי שכינתיה הוא בחי׳ ההארה שנמשך ממנו ית׳ להיות שוכן בתחתונים בבחי׳ ממכ״ע וע״י לימוד התורה נמשך להיות יחוד וגילוי אור ה׳ הסוכ״ע שהוא בחי׳ קדוש ומובדל הנה הוא נמשך ומתגלה למטה בשכינתיה היינו בבחי׳ ההארה מה ששכון בתחתונים שם נגלה אור ה׳ הסוכ״ע ממש והיינו מטעם הנ״ל שבשעה שהאדם קורא ושונה הקב״ה קורא ושונה כנגדו. אזכיר את שמי כמו שהקב״ה בעצמו …
Our explanationIt explains that a person’s speech in Torah is the very word of G‑d, and that through it the Holy One and His Shechinah are united, revealing below the light that encompasses all worlds; for when a person reads and studies, the Holy One reads and studies opposite him.
Open it on Sefaria (opens in a new tab)Likkutei Torah, Shir HaShirim, maamar 32לקו״ת שה״ש מא, בpage 41b, ¶27
קשור בידי החיצונים שנפל לשם ע״י שבה״כ וכעת הוא מתיר אותו שיתהפך מחשוכא לנהורא ויוכ לל באל קות ע״י שיאכל את הבשר היתר ויעבוד את ה׳ בכחו זה ועי״ז יתבטל ויתכלל למעלה באלקות.
Open it on Sefaria (opens in a new tab)Kehot’s note
לקו״ת שה״ש מא, ב. ושם מציין לכאן.
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
The main thing in serving G‑d is the deed itself, even without delight or understanding; the heart’s feelings are wings that help, not the essence. Torah study must be joined with awe of G‑d, for one who has “nothing but Torah” stays in darkness; with awe, the effort of working through difficulties clears the darkness and brings out the true halachah.
Questions for discussion
- Why should the detailed Baraisa, which seems a further descent, be higher than the Mishnah? How do the tube and the creation of man illustrate this?
- In what sense is the reward of the World to Come only G‑d’s “back,” and why can an hour of deeds in this world reach higher?
- The maamar says the essence of service is the deed, not the heart’s fervor. How does it describe the heart’s proper role?
- Why does Torah descend into darkness and even false claims, and what does the analogy of clearing out a place teach about how to engage with that darkness?
- Why does the verse name Isaac for this work, and what does “He made darkness His hiding place” add?
Key terms in this maamar
- Delightתענוג
- Pleasure; the inner root of will. ×5
- Willרצון
- Desire; in G‑d, the level above intellect. ×1
- Chochmah (wisdom)חכמה
- The first flash of insight. ×1
- Malchus (sovereignty)מלכות
- Kingship: the level through which G‑d's word creates and rules the worlds. ×1