Chapter 2

The idea that the possibility of viewing the Torah and its mitzvos as new and not merely as an “old edict” can only result from contemplating the implications of the phrase “that I command you today,” i.e., a connection with G‑d’s Essence, can be understood by prefacing the following concept:וְיוּבַן זֶה בְּהַקְדִּים

The possibility of regarding the words of the Torah as new each dayשֶׁבִּכְדֵי שֶׁבְּכָל יוֹם יִהְיוּ בְעֵינֶיךָ כַּחֲדָשִׁים הוּא

comes about through the revelation of a dimension of G‑dliness that transcends change.עַל יְדֵי גִּלּוּי בְּחִינָה שֶׁלְּמַעְלָה מִשִּׁנּוּיִים.

Since all the worlds are defined by (space and) time,1וּמִכֵּיוָן שֶׁגֶּדֶר עוֹלָם הוּא (מָקוֹם וּ)זְמַן,

and the very nature of time involves change,שֶׁזְּמַן הוּא שִׁנּוּי,

For if there is no change, there can be no measurement of time. Indeed, the transition from past to present and then to future obviously involves change,

it follows that in order for the Torah and its mitzvos to be regarded as new every day,לָכֵן, בִּכְדֵי שֶׁבְּכָל יוֹם יִהְיוּ בְעֵינֶיךָ כַּחֲדָשִׁים

there must be a revelation of G‑d’s infinite light,הוּא עַל יְדֵי הַגִּלּוּי דְּאוֹר אֵין סוֹף

which transcends being enclothed within the worlds,שֶׁלְּמַעְלָה מֵהִתְלַבְּשׁוּת בָּעוֹלָמוֹת,

the Divine light that is sovev kol almin, encompassing all the worlds.2אוֹר הַסּוֹבֵב.

As the Rebbe proceeds to explain in this maamar, G‑d’s light radiates forth and expresses itself in two fundamental manners:

a) in an encompassing manner, by means of the light that is sovev kol almin, which transcends the limitations of Seder Hahistalshelus, the Spiritual Cosmos, and which reflects G‑d’s fundamental infinity, and

b) in a pervasive manner, by means of the light that is memale kol almin, G‑d’s light that “fills all the worlds,” which enclothes itself within them and adapts itself to their limited framework.

The light that is enclothed in the worlds, the light that is memale kol almin,דְּהָאוֹר הַמִּתְלַבֵּשׁ בָּעוֹלָמוֹת, אוֹר הַמְמַלֵּא,

is conveyed according to a limited pattern so that it is able to impart life to the created beings according to their individual levels.הוּא בָּא בְּצִיּוּר מֻגְבָּל לְהַחֲיוֹת אֶת הַנִּבְרָאִים לְפִי עֶרְכָּם.

The term “enclothed” implies that just as clothes are tailored to fit the person wearing them, so too does this type of G‑dly light adapt itself to conform to the prevailing structures within the Spiritual Cosmos,

as our Sages comment,3 “Just as the soul fills the body,וּכְמַאֲמַר רַבּוֹתֵינוּ ז"ל מָה הַנֶּפֶשׁ מְמַלְּאָה אֶת הַגּוּף

so too does the Holy One, blessed be He, fill His world.”כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מְמַלֵּא אֶת עוֹלָמוֹ,

Just as the life-energy of the soul that enclothes itself in the body adapts itself in accordance with the nature of the limbs and organs of the body,דִּכְמוֹ שֶׁחַיּוּת הַנֶּפֶשׁ הַמִּתְלַבֵּשׁ בְּהַגּוּף הוּא לְפִי אֹפֶן אֵבְרֵי הַגּוּף,

enabling each limb and organ to receive vitality suitable for it,דִּבְכָל אֵבֶר הַחַיּוּת הוּא לְפִי עֶרְכּוֹ,

The brain is the most refined organ in the body; hence, the vitality it receives is of a more refined nature than that received by other organs. Similarly, the heart is more refined than other organs; the vitality it receives is thus accordingly more refined. This pattern continues progressively throughout all the limbs and organs of the body. The life-energy each one receives is adapted to its unique nature.

so too, a similar pattern is reflected in the vitality of the world, which is drawn down from the G‑dly light that is memale kol alminעַל דֶּרֶךְ זֶה הוּא בְּהַחַיּוּת דְּהָעוֹלָם שֶׁנִּמְשָׁךְ בּוֹ אוֹר הַמְמַלֵּא

(to refer back to our Sages’ words, “the Holy One, blessed be He, fills His world”),(זֶה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְמַלֵּא אֶת עוֹלָמוֹ),

The vitality granted to every created being is adapted to suit it, in accordance with its nature.4שֶׁהַחַיּוּת דְּכָל נִבְרָא הוּא לְפִי עֶרְכּוֹ.

From this it is understood that if this is the case with regard to individual created beings, how much more so does it hold true with regard to the more comprehensive scope of the world as a whole,5וּמִזֶּה מוּבָן בְּמִכָּל שֶׁכֵּן בַּנּוֹגֵעַ לְגֶדֶר הָעוֹלָם בִּכְלָלוּתוֹ

(that it conforms to the limits of time and space).(מָקוֹם וּזְמַן),

From the standpoint of the light that is memale kol almin,שֶׁמִּצַּד אוֹר הַמְמַלֵּא,

it is impossible for any aspect or entity in this world to transcend the structure of time and space.אִי אֶפְשָׁר שֶׁיִּהְיֶ' בְּהָעוֹלָם עִנְיָן שֶׁלְּמַעְלָה מִזְּמַן וּמָקוֹם.

Hence, the possibility that the Torah and its mitzvos be continually new cannot come as a result of G‑d’s light that is memale kol almin. Instead, it reflects the influence of His light that is sovev kol almin, which transcends the limits of time and space.

True, the above conclusion requires some explanation because even the G‑dly light that enclothes itself in the world is not defined by the characteristics of the world,וַהֲגַם שֶׁגַּם הָאוֹר שֶׁמִּתְלַבֵּשׁ בָּעוֹלָם אֵינוֹ נִתְפָּס בְּגִדְרֵי הָעוֹלָם,

as reflected by the interpretation of the verse,6 “There is none holy like G‑d,” referring to G‑d by the name Havayah,וּכְמוֹ שֶׁכָּתוּב אֵין קָדוֹשׁ כַּהֲוָיָ'

on which the Zohar comments:7 “There are many entities that are holy, but none are holy like Havayah.”וְאִיתָא בַּזֹּהַר כַּמָּה קַדִּישִׁין אִינוּן וְלֵית קָדוֹשׁ כַּהֲוָיָ',

The Zohar is referring to spiritual entities such as the angels. Although they, too, are “holy,” set apart and distinct from our material world, their holiness nevertheless cannot be compared to that of Havayah.

In this context, the name Havayah is referring to G‑d’s light that serves as the life-force for the world.8 This reflects its uniqueness. Other “holy” entities remain distinct from material existence. By contrast, even as G‑d’s name Havayah enclothes itself in the worlds and in the created beings to grant them life, the life-force remains unaffected by this process.

To explain the uniqueness of such a process: In general, light shines in an “encompassing” manner. Take, for example, the light of the sun: When sunlight enters and illuminates a room, it remains distinct from and unaffected by the room; dirty and murky as it may be, such factors will not affect the light. Conversely, the light will not have an internalized effect on the room. Though the light illuminates the room, its effect is limited to the time that it actually shines within the room. If the sunlight is prevented from entering the room, the room will revert to its previous state without having undergone any change whatsoever.

For an influence to have an internalized, lasting effect, it must alter its nature and adapt itself to the recipient’s capacity. For example, a teacher who seeks to help a student develop his understanding cannot remain aloof and simply deliver a lecture. Instead, he must tailor the content, level, and delivery of his words to suit the faculties of his student and he must interact with the student in a give-and-take relationship. Thus,

the novelty and uniqueness of the holiness of the light of G‑d’s name Havayahדְּהַחִדּוּשׁ בְּקָדוֹשׁ הֲוָיָ' הוּא

is that even as it is enclothed9 in the created beings10 and grants them life (enclothing itself within them in an internalized manner),שֶׁהֲגַם שֶׁהוּא מְלֻבָּשׁ בְּהַנִּבְרָאִים וּמְחַיֶּ' אוֹתָם (בִּפְנִימִיּוּתָם)

it nevertheless remains holy and distinct from them, without becoming enmeshed within them or affected by them.מִכָּל מָקוֹם הוּא קָדוֹשׁ וּמֻבְדָּל מֵהֶם וְאֵינוֹ נִתְפָּס בָּהֶם

[It is possible to say that this is the meaning of our Sages’ teaching:11 “He is the place of the world, i.e., all existence is brought into being within Him, but the world is not His place.”[וְיֵשׁ לוֹמַר דְּזֶהוּ פֵּרוּשׁ הוּא מְקוֹמוֹ שֶׁל עוֹלָם וְאֵין הָעוֹלָם מְקוֹמוֹ,

“He is the place of the world” refers to G‑d’s light that is memale kol almin,12דְּהוּא מְקוֹמוֹ שֶׁל עוֹלָם קָאֵי עַל אוֹר הַמְמַלֵּא,

for it conveys vitality to the world, and in order to do so it must enclothe itself in the world in an internalized manner.שֶׁהוּא מְחַיֶּ' אֶת הָעוֹלָם,

Nevertheless, “the world is not His place,”וְאַף עַל פִּי כֵן אֵין הָעוֹלָם מְקוֹמוֹ,

Neither He nor His light is enmeshed in – and therefore not affected by – this process through which vitality is conveyed to the world.13שֶׁאֵינוֹ נִתְפָּס בָּזֶה],

With these explanations the maamar is raising a question regarding the statements set forth in the first part of this section. There it was explained that timelessness has its source in G‑d’s light that is sovev kol almin. Here it states that even His light that is memale kol almin transcends the limits of time and space.

In resolution, it can be explained that

the fact that the light that is memale kol almin remains “simple” – above the limits of time and space – (even after enclothing itself in the world)הִנֵּה זֶה שֶׁהָאוֹר נִשְׁאָר בִּפְשִׁיטוּתוֹ (גַּם לְאַחֲרֵי שֶׁמִּתְלַבֵּשׁ בְּהָעוֹלָם)

applies with regard to the light itself.הוּא בַּנּוֹגֵעַ לְהָאוֹר,

However, with regard to the world, the vitality that enclothes itself in the world is measured and limited according to the structures that prevail in the world.אֲבָל בַּנּוֹגֵעַ לְהָעוֹלָם, הַחַיּוּת דְּהָעוֹלָם הַמִּתְלַבֵּשׁ הוּא מָדוּד וּמֻגְבָּל בְּגִדְרֵי הָעוֹלָם.

This reflects the unique G‑dly nature of the light that is memale kol almin; even as it enclothes itself and is internalized within the world, it remains above the world. Nevertheless, the vitality the world receives is limited; the infinite dimension of this light is not imparted to the world.

Therefore, the capacity to view the Torah and its mitzvos as new every dayוְלָכֵן, בִּכְדֵי שֶׁבְּכָל יוֹם יִהְיוּ בְעֵינֶיךָ כַּחֲדָשִׁים

(a perspective that transcends the limits of time)(עִנְיָן שֶׁלְּמַעְלָה מִזְּמַן)

is made possible only through the revelation of G‑d’s light that is sovev kol almin.הוּא עַל יְדֵי גִּלּוּי אוֹר הַסּוֹבֵב.

Summary

The possibility of viewing the Torah and its mitzvos as new and not merely as an “old edict” comes about through the revelation of a dimension of G‑dliness that transcends change, G‑d’s light that is sovev kol almin, which transcends the limits of time and space.

G‑d’s light that is enclothed within the worlds, the light that is memale kol almin, adapts itself to conform to the prevailing structures within the Spiritual Cosmos, as our Sages comment, “Just as the soul fills the body, so does the Holy One, blessed be He, fill His world.” Just as each of the body’s limbs and organs receives vitality suitable for it, so too is the vitality granted to every created being adapted according to its nature. From this it can be understood that the vitality granted to the world at large does not nullify the structures of time and space. Accordingly, the possibility that the Torah and its mitzvos be continually new cannot come about as a result of G‑d’s light that is memale kol almin; rather, it reflects the influence of His light that is sovev kol almin, which transcends the limits of time and space.

True, even G‑d’s light that is memale kol almin transcends the limits of time and space; but nevertheless, that statement applies to the light as it exists unto itself. The vitality that is enclothed in the world, however, is limited; the infinite dimension of this light is not imparted to the world. Therefore, the capacity to view the Torah and its mitzvos as new every day is possible only through the revelation of G‑d’s light that is sovev kol almin.

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Footnotes

Tanya, Shaar HaYichud VehaEmunah, ch. 7 (p. 82a).

Similar statements are found in Or HaTorah, Vayikra, Vol. 2, pp. 643, 656. However, in those sources the explanation follows a different approach.

Midrash Tehilim, Psalm 103. Berachos 10a reverses the comparison, stating that: “Just as the Holy One, blessed be He, fills the entire world, so does the soul fill the entire body.”

See Likkutei Torah, Vayikra, p. 31b, et al.

In Chassidus (see Sefer HaMaamarim 5670, p. 12ff. and Sefer HaMaamarim 5708, p. 24ff.) it is explained that two types of vitality are granted to the body: a) chayus kelallis, a general vitality that pervades the body as a whole, and b) chayus peratis, particular vitality, apportioned to each limb and organ.
The chayus kelallis is not limited according to the individual nature of each of the body’s limbs and organs; the very same life-energy is found in the head as in the foot. Nevertheless, it too undergoes a descent. This life-energy is by nature spiritual, and yet it adapts itself in relation to the body as a whole and becomes physical in nature. Similarly, in general, G‑d’s light that is memale kol almin allows for the structures of time and space.

I Shmuel 2:2.

Zohar, Vol. III, p. 44a.

See the sources cited in the following note which explain that though in certain sources, G‑d’s name Havayah is identified with His light that is sovev kol almin, in other sources, it is identified with the source of His light that is memale kol almin.

Likkutei Torah, Shir HaShirim, p. 21b (cited in the series of maamarim entitled BeShaah Shehikdimu, 5672, Vol. 2, sec. 397, p. 818) states that: “Even though it – G‑d’s infinite light – brings all existence into being, it nevertheless remains holy and distinct from them, operating in a manner that is sovev kol almin.” However – and this is the approach followed in the main text here – in the series of maamarim entitled BeShaah Shehikdimu, 5672, loc. cit. (and similarly, in Sefer HaMaamarim 5664, p. 128, and in the series of maamarim entitled Yom Tov shel Rosh HaShanah, 5666, p. 502ff., et al.), it is explained that the fundamental novelty and uniqueness of the holiness of G‑d’s name Havayah is expressed as that name is identified with the light of the kav, which enclothes itself in the sefiros and the created beings, the light that is memale kol almin.

10.

In the series of maamarim entitled Yom Tov shel Rosh HaShanah, 5666, op. cit., it is explained that this refers to the light of the kav that enclothes itself in the keilim of Atzilus, i.e., entities that are G‑dly, (as stated in the Introduction to the Tikkunei Zohar, p. 3b: “He and His keilim are one”). Sefer HaMaamarim 5664, loc. cit., and the series of maamarim entitled BeShaah Shehikdimu, 5672, loc. cit., however, extend the concept further, explaining that it applies also to the ray of the kav that enclothes itself in the created beings of the worlds of Beriah, Yetzirah, and Asiyah, which view themselves as independent entities.

11.

Bereishis Rabbah 68:9.

12.

See the Sefer HaChakirah authored by the Tzemach Tzedek, erech makom (p. 75b ff.), et al. Despite the fact that there are many sources – some cited in other texts of Chassidus – that interpret makom as referring to the light that is sovev kol almin, in that source the Tzemach Tzedek explains that according to the interpretation of the Alter Rebbe, makom, “place,” refers to the light that is memale kol almin. That source (p. 76a) states that according to this interpretation, our Sages’ statement: “He is the place of the world” refers to G‑d’s light that is memale kol almin.

13.

As explained in the maamar in Likkutei Torah, Shir HaShirim, cited in footnote 9, the concept that “There is none holy like Havayah” applies (also) to His light that is sovev kol almin, since even though G‑d brings existence into being with that light, it remains holy and separate from that existence. In that context, the novel concept implied by “the world is not His place” can (also) be explained in relation to G‑d’s light that is sovev kol almin, i.e., it must be emphasized that “the world is not His place,” that this light remains unchanged despite its bringing existence into being.