Parshas Yisro
1. It has already been discussed several times that the innovation of Matan Torah is to bind and unite the higher with the lower, and the lower with the higher. Before Matan Torah there was the decree: "השמים שמים לה' והארץ נתן לבני אדם" ("The heavens are the heavens of G‑d, but the earth He gave to the children of man")1; spirituality and physicality were two separate worlds which could not come together. At Matan Torah, G‑d annulled the decree — "ואני המתחיל" ("and I will be the one to begin") — and gave the Jewish people the power, through the fulfillment of the mitzvos, to join and unite physicality ("earth") with spirituality ("heaven").
Therefore, the mitzvos of the Patriarchs before Matan Torah — although they performed a number of mitzvos with physical things — did not have the power to permeate with their holiness the physical things with which the mitzvos were performed, so that those things too would become holy, because at that time there was not yet the possibility of joining the holiness of spirituality with physical things.
The aim of the mitzvos of the Patriarchs was primarily to draw down a revelation of G‑dliness into spirituality. The fact that they did perform mitzvos with physical things was because they were a "מרכבה" ("chariot") for G‑dliness even with the limbs of their bodies2 (they were so utterly nullified to G‑d that they had no existence of their own whatsoever, just like a chariot — [OCR unclear: the rest of this passage is missing from the source]
In contrast, the mitzvos that we fulfill after Matan Torah have the power to draw holiness into physical things as well, so that the physical object itself becomes holy. That is why, in most of the mitzvos — indeed, virtually all of them — the physical object must have a number of specific qualities in order for one to be able to fulfill the mitzvah with it4.
2. The power that was given to the mitzvos through Matan Torah, to draw holiness into physical things, comes from G‑dliness that is higher than both "below" and "above"; and because He is the true Infinite, Who is not confined within the definitions of above and below, He therefore gives the power to join and unite both together.
From this it is understood that the innovation of the mitzvos fulfilled after Matan Torah is not only that they also affect the lower realm, so that physicality becomes holy, but also that the mitzvos themselves are on a far higher level. The mitzvos performed before Matan Torah were confined within the category of "above"; they did not have within them the power of the Essence (Atzmus), and therefore they could not unite with physicality. But the mitzvos after Matan Torah have within them the power of the Essence5, Which is not defined, heaven forfend, by any limitations of above or below — and therefore through them spirituality ("above") is united with physicality ("below").
3. The above-mentioned matter, which was accomplished at Matan Torah, is also alluded to in the Ten Commandments (which were given openly at the time of Matan Torah), which unite within themselves two kinds of commandments that are, at first glance, utterly different in their foundation6:
The first commandments — "I am" and "You shall have no [other gods]", and so on — express and reveal the deepest matters of the Oneness of G‑d; the others, however, contain such simple commands as "Do not murder" and "Do not steal", which are self-evident even to the average human intellect.
The fact that G‑d included both kinds of commands together in the Ten Commandments also alludes to the union of above with below that was accomplished at Matan Torah — and this in both directions: a) "העליונים ירדו לתחתונים" ("the higher ones shall descend to the lower ones"); b) "והתחתונים יעלו לעליונים" ("and the lower ones shall ascend to the higher ones").
"The higher ones" — the commandments of "I am" and "You shall have no" — "shall descend to the lower ones": they should come down and make themselves felt also in the commands of "Do not murder" and "Do not steal". Even in the mitzvos that are self-evident to human understanding, one must sense in them their G‑dly foundation and power — "אנכי הוי' אלקיך" ("I am the L‑rd your G‑d"). The fulfillment of these mitzvos, too, must not be only7 because human intellect understands that they must be observed, but because they were commanded by "I am the L‑rd your G‑d". Moreover — this must be the principal reason why one keeps "Do not murder" and "Do not steal".
If one were to separate "Do not murder" and "Do not steal" from "I am" and "You shall have no", and leave them to human understanding,
then, besides the fact that, because of self-love, one can twist them so far that a transgression will be explained away as an actual "mitzvah" (and certainly one would then be unable to guard oneself against "Do not murder" and "Do not steal" in their subtler forms — such as bloodshed through shaming another, "המלבין פני חבירו" ("one who whitens the face of his fellow" in public)*7, deceiving another's mind, and the like), as it is written8: "ועל כל פשעים תכסה אהבה" ("Love covers over all transgressions") (love of oneself covers over all sins);
just as when a person holds a finger up to his eyes, the small finger — because it is close to him — will block out the entire world around him, so too, because "אדם קרוב אצל עצמו" ("a person is close to himself")9 — a person is near to himself — his self-love can cover over everything, even "transgressions", and "פשעים — אלו המרדים" ("'transgressions' — these are rebellious sins")10 (the sins one commits deliberately):
even if it were possible to fulfill the mitzvos on the basis of human intellect, the task of a Jew is to unite all his deeds, even the very simplest, with "I am the L‑rd your G‑d". Therefore the "I am" must be felt in everything he does; even the good deeds that are understandable to simple intellect must be permeated with G‑dliness.
This is the precise implication of the wording of our Sages11: "אילמלא לא ניתנה תורה היינו למידין צניעות מחתול וגזל מנמלה" ("Had the Torah not been given, we would have learned modesty from the cat and [the prohibition of] robbery from the ant") — had the Torah, heaven forfend12, not been given, we would have learned modesty from a cat, and guarding oneself from robbery from an ant, and so on; we would have kept the moral laws (at least to that extent, and) by learning from animals (for without Matan Torah there could not have been a union of above with below, enabling the very lowest matters to be joined with G‑dliness). But since "the Torah was given", and the power was given to unite above with below, even the good character traits that animals also possess must be permeated with the holiness of Torah; they must be carried out with the acceptance of the yoke of Heaven, because G‑d commanded them.
"And the lower ones shall ascend to the higher ones": even when speaking of people who are, heaven save us, liable to murder and to steal — so that to warn them about "Do not murder" and "Do not steal" requires the thunder and the flames, the whole storm of Matan Torah, with G‑d Himself standing and crying out at such a person, "Do not murder!" and "Do not steal!" — even from them it is demanded that they "ascend to the higher ones": that they too should have contemplation and knowledge of G‑dliness, which is the very highest wisdom — as the Rambam explains in his introduction to the "Moreh Nevuchim", that the wisdom of G‑dliness comes only after first acquiring all the wisdoms that precede it. And within the knowledge of G‑dliness itself, even from them is demanded knowledge of "Elokecha" ("your G‑d"), and even of "Havayah", and even of "Anochi" ("I"), which refers to the Essence Itself, as will be explained further.
4. The above-mentioned matter — the union of above with below, and the power that was given for it — is also alluded to in the first three words of the Ten Commandments, "אנכי הוי' אלקיך" ("I am the L‑rd your G‑d"), for these three words denote and underscore three general levels in the revelation of G‑dliness:
"Elokim" denotes G‑dliness as it is vested in creation: in every created being there is vested a G‑dly power, which reveals itself according to the state of that creature13.
That is why "Elokim" is in the plural (as it is written, "אלקים קדושים" ("a holy G‑d", literally in the plural)14), because this level of G‑dliness, which is vested in creation, exists in various modes of revelation — in each creature a distinct power suited to it. And therefore also "אלקים בגימטריא הטבע" ("Elokim is numerically equal to HaTeva, 'nature'")15, because this level of G‑dliness is vested in the creation, which G‑d has confined within the laws of nature.
This is also expressed in "Elokecha" (with a chaf), "your G‑d" (this being the only one of G‑d's Names that is related to created beings: "your G‑d", "our G‑d", "your [plural] G‑d", and so on), because since this Name denotes the level of G‑dliness that contracts itself according to the creatures, it is possible to grasp this level with the intellect; therefore one can say "Elokecha" — "yours", for you are able to comprehend Him16.
The Name "Havayah" denotes the level and revelation of G‑dliness that is higher than creation with its natural limitations. "Havayah" means "היה הוה ויהיה כאחד" ("was, is and will be as one")17. "Was", "is" and "will be" are three separate times — past, present and future — and they cannot exist together. But since He is above time and above nature, there "was, is and will be" are together. (In this, the faith of Israel differs from the faith of the pious among the nations of the world. The nations know only of the Name Elokim, which is vested in nature: "אלקים יענה את שלום פרעה" ("Elokim will answer for Pharaoh's welfare")18 — Pharaoh had a connection only with the Name Elokim; but regarding the Name Havayah, Pharaoh said19: "מי הוי' אשר אשמע בקולו גו' לא ידעתי את הוי'" ("Who is Havayah that I should heed His voice … I do not know Havayah") — for them, the levels of G‑dliness that are higher than nature do not count.)
"Anochi" is His Essence, may He be blessed, which cannot be designated by any letter or any hint, as it is said20: "אנכי מי שאנכי דלא אתרמיז לא בשום אות וקוץ" ("Anochi — Who I am, Who is not alluded to by any letter or tittle"). That is to say, this is higher not only than the revelation of "Elokim, numerically equal to HaTeva", but also higher than the revelation of Havayah, which is above nature. He is not bounded by any limitations — neither by the limitation of nature nor by the limitation of "above nature" — and therefore He can unite both of them together. (The revelation of "Anochi" was in the Holy of Holies — there it was seen how "מקום ארון אינו מן המדה" ("the place of the Ark was not included in the measurement")21, while at the very same time the Ark had to have precisely the measure of "two and a half cubits its length, and a cubit and a half [its width]"22 — space and above space, limit and limitlessness, were united.)
And this is the meaning of "I am the L‑rd your G‑d": at Matan Torah there was given the power of "Anochi", which is not defined by any limitation whatsoever, and from it comes the union of Havayah — which is higher than nature and than the intellect of created beings — with "Elokecha", the level of G‑dliness that reaches down to where the intellect can have some understanding of it. And this finds expression in the mitzvos: as said earlier, one must unite "Do not murder" and "Do not steal" with the first commandments, "I am" and "You shall have no", which contain the highest matters of the Oneness of G‑d.
(From the sichos of Shabbos Parshas Mishpatim 5722)
5. On the verse "I am the L‑rd your G‑d", the Midrash says23: "אנכי לשון מצרי" ("Anochi is an Egyptian word") — the word "Anochi" was taken from the Egyptian language.
This needs to be understood. The Ten Commandments are "כללות כל התורה" ("the general principles of the entire Torah") — they include within them the whole Torah. Therefore the Ten Commandments encompass all the mitzvos, as explained in the Azharos of Rav Saadiah Gaon24; this is also alluded to in the fact that the Ten Commandments contain 620 letters, corresponding to the 613 Biblical mitzvos and the seven Rabbinic mitzvos25. Within the Ten Commandments themselves, the first two commandments are even more general: "I am" includes all the positive commandments, and "You shall have no" all the negative commandments. That is why they have the special distinction that "אנכי ולא יהיה לך מפי הגבורה שמענו" ("'I am' and 'You shall have no' we heard from the mouth of the Almighty")26 — the first two commandments the Jewish people heard from G‑d Himself. And within these two commandments, the statement "I am" comes before "You shall have no" — which means that "I am" is not only first in order, but also first and highest in stature. This is understandable from the content as well: the second commandment speaks of a situation where there is room to think otherwise, heaven forfend, and therefore one must command, "You shall have no…"; whereas in the first commandment there is from the outset no room at all to say otherwise, heaven forfend, and there is no need whatsoever to guard against a mistaken thought of "other gods". And within the first commandment itself, "Anochi" is the first word, and it encompasses the entire Torah [OCR unclear: text missing from the source here]
… there is no name for matters of immodesty (ervah), and so on28. The question is asked: every created being receives its life-force from the name by which it is called in the Holy Tongue. The letters of the name are a vessel for the G‑dly life-force that is drawn down to that creature from the "Ten Utterances" with which the entire world was created29. Every creature must therefore have a name in the Holy Tongue. How, then, can one say that a certain thing has no name? The explanation is: the Holy Tongue name denotes the thing as it still is within holiness, and not at all as a matter of ervah; only when the matter descends to the very lowest depths does it become a matter of ervah, and then it also receives its name in the seventy languages.
(This is similar to what Chassidus explains at length30 concerning what is written about the sin of the Tree of Knowledge: "וידעו כי ערומים הם גו'" ("and they knew that they were naked") — that only through the sin did Adam and Chavah understand that they were naked. The question is asked: how is it that through a sin they gained understanding? The answer is: before the sin, since there was then no element of lust in man at all, and all of his limbs served solely to serve G‑d with them — therefore "ולא יתבוששו" ("and they were not ashamed"). For since no lust was mixed into it, and it served no purpose other than fulfilling a mitzvah through it, the mitzvah of "Be fruitful and multiply", there was nothing to be ashamed of — just as a person is not ashamed of his hand upon which he puts tefillin. On the contrary, the mitzvah of "Be fruitful and multiply" is the very first mitzvah. Only after the sin of the Tree of Knowledge, which brought lust into the world, did it become a disgrace, and then Adam and Chavah understood that one must be ashamed of it.)
The seventy languages themselves are also divided into several levels31, and among them the Egyptian language is a very low level. For Egypt is called "ערות הארץ" ("the nakedness of the land"), and its people are "שטופי בזנות" ("steeped in immorality")32 (dissolute) — and it is on this, after all, that the quality of a language depends, as explained earlier. Nevertheless, when the Torah needs a word that will express G‑d's very Essence, it takes it from the Egyptian language?!
6. The explanation is: right in the first word that G‑d spoke at Matan Torah, He alluded to the purpose of Matan Torah — the reason why the revelation of "Anochi" (not as until then, when only a glimmer of G‑dliness had been revealed, but the revelation of the very Essence of G‑d, His Essence and Being, may He be blessed) was revealed: for the sake of the Egyptian language. The purpose of the Torah is to draw down holiness not only into matters of the Holy Tongue — for that, there would have been no need to use the power that was given at Matan Torah. The purpose of Matan Torah is to descend into the seventy languages, down to the Egyptian language ("למצרים ירדתם" ("Did you go down to Egypt?")33), and to draw down holiness there as well.
And so it is also from below to above: when, and through what, does one receive "Anochi"? Specifically through the Egyptian language. As long as one does not engage with the world — even with the matters of Egypt — to make them too into vessels for G‑dliness, then, although one is occupied with Torah and prayer (the Holy Tongue) for oneself, however great that service may be and however high one may reach through it, one can receive only the levels of G‑d's "Names": through service according to intellect, one is a vessel for the Name Elokim (G‑dliness that is contracted within intellect and nature); through service above intellect — for the Name Havayah ("was, is and will be as one"). But the Essence cannot be received in this way, because even the highest levels are not a vessel for the Essence. "הנה השמים ושמי השמים לא יכלכלוך" ("Behold, the heavens and the heavens of the heavens cannot contain You")34 — the very highest spiritual worlds and levels are not a vessel for G‑d Himself; rather (as the conclusion of the verse says, with [OCR unclear] wonder) "אף כי הבית הזה" ("how much more so this house") — and what kind of house? "How much more so this house", a house that was built [OCR unclear] of physical things, of this world [OCR unclear] concerning which it is written "אף עשיתיו" ("I have even made it")35. Through service in the very lowest matters, down to the Egyptian language — through this one receives "Anochi": "אנא נפשי כתבית יהבית" ("I Myself have written and given [it]")36 — G‑d wrote and placed Himself (His very Essence) into the Egyptian language. And that is why it was through the argument "Did you go down to Egypt?" that the Torah was given specifically to the Jewish people.
7. The lesson from this is clear: one may not be content only with one's own matters of holiness; one must also engage with the world. And the service must be in two ways:
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Notes
1) Tehillim 115:16. Shemos Rabbah 12:3. Tanchuma, Va'eira 19. See also above, p. 758 ff., and p. 776 ff.
2) [The text of this note is missing from the OCR source.]
4) See also the maamar beginning "Yaviu Levush Malchus" (in Torah Or, Sha'arei Orah, etc.).
5) In light of this, the words of the Rambam in his Commentary on the Mishnah, Chullin, end of ch. 7, become all the sweeter, as does his emphasis there: "And set your heart upon this great principle."
6) See also Likkutei Sichos, vol. 2, in the Additions to Parshas Yisro (Letters, p. 670).
7) See the Rambam's Eight Chapters, ch. 6.
*7) Bava Metzia 58b. See also the Shulchan Aruch of the Alter Rebbe, Orach Chaim 156:10.
8) Mishlei 10:12.
9) Yevamos 25b, and sources cited there.
10) Yoma 36b. Shevuos 12b.
11) Eruvin 100b, end.
12) When my revered father, the Rebbe [Rashab], would cite this saying of our Sages, he would say "heaven forfend" (as quoted in the text) — [from the stories of my father-in-law, the Rebbe].
13) This does not imply, heaven forfend, any multiplicity [OCR unclear], as stated in Sanhedrin (39a) … "the analogy of the light of the sun that enters through many partitions, etc." (Tanya, Sha'ar HaYichud VehaEmunah).
14) Yehoshua 24:19.
15) Sources cited above, Parshas Va'eira, note 25.
16) Likkutei Torah, Balak 73b; Nitzavim 53c.
17) Zohar III, 257b, end. Sha'ar HaYichud VehaEmunah, ch. 7.
18) Bereishis 41:16.
19) Shemos 5:2.
20) Likkutei Torah, Pinchas 80b. See also Zohar III, 257b.
21) Yoma 21a, and sources cited there.
22) Shemos 25:10.
23) Tanchuma (Buber), Yisro 16. Yalkut Shimoni there.
24) See Rashi, Shemos 24:12. Zohar II, 90b.
25) Shelah, beginning of Parshas Yisro, in the name of the early authorities.
26) See Shelah there. Tanya, ch. 20.
28) Moreh Nevuchim, part III, ch. 8. See also Ramban, Shemos 30:13.
29) Tanya, part II (Sha'ar HaYichud VehaEmunah), ch. 1.
30) See Derech Emunah of the Tzemach Tzedek on the verse "ותפקחנה" ("And [the eyes of both of them] were opened") (and there, from the level of "name"). Kuntres UMaayan, maamar 26.
31) Pesachim 87b, end. Sotah, at its end.
32) Bereishis 42:9 (see also Koheles Rabbah 1:4). Tanchuma, Lech Lecha 5.
33) Shabbos 88b, end.
34) I Melachim 8:27.
35) See Likkutei Torah, beginning of Parshas Balak.
36) Shabbos 105a.
Key Lesson
This Sicha teaches that Matan Torah gave a Jew the power to unite the highest G‑dliness with the lowest physical matters: even self-evident moral conduct must be done because G‑d commanded it, and even the lowest person is expected to reach for the knowledge of G‑dliness. It is precisely by engaging with the world and refining even its lowest realms — "the Egyptian language" — that one draws down "Anochi", G‑d's very Essence.