Noach: A Deluge of Knowledge

The Torah relates:7 “In the six hundredth year of Noach’s life… all the wellsprings of the awesome depths of the earth burst forth and the portals of heaven opened.” The Zohar comments8 in connection with that verse:

In the six hundredth year of the sixth millennium, the floodgates of supernal wisdom will open and the wellsprings of lower wisdom will burst forth, to prepare the world to enter the seventh millennium.9

To explain the meaning of the terms “the floodgates of supernal wisdom” and “the wellsprings of lower wisdom” {that are alluded to in the phrases10 “the wellsprings of the awesome depths of the earth burst forth” (i.e., “the wellsprings of lower wisdom”) and “the portals of heaven opened” (i.e., “the floodgates of supernal wisdom”)}: “Supernal wisdom” refers to the wisdom of the Torah, and “lower wisdom” to wisdom.11

As is plainly evident, from that time12 onward there have been enormous breakthroughs in the revelation of the Torah’s wisdom, particularly with regard to pnimiyus haTorah, the inner dimension of the Torah, i.e., its mystical secrets.13 Thus, when the Tzemach Tzedek was questioned about the fact that the year 5608 (1847–1848) was mentioned as one of the appointed dates for Mashiach’s arrival, he gave the well-known response14 that Likkutei Torah was published that year.

{With this statement the Tzemach Tzedek was implying that the publication of Likkutei Torah embodied a foretaste of the revelation of the teachings of Mashiach, for the fundamental new development that the advent of Mashiach will bring about is that “the world will be filled with the knowledge of G‑d.”15}

The publication of Likkutei Torah continued an ongoing pattern: A few years previously (in 5597 [1836]) Torah Or was published,16 enabling the study of pnimiyus haTorah to be conducted in a manner that allowed nurture to be derived17 from the Zohar’s teachings and made it possible for the wellsprings of the Baal Shem Tov’s teachings (which were revealed around the year 550018[1740])19 to be widely disseminated.20

Simultaneously, from that time onward there have been qualitative and quantitative quantum leaps in the development of secular knowledge.

Explanation is necessary: It is understandable how the revelation of pnimiyus haTorah serves as a preparation for “entering the seventh millennium.” Since the new development that will characterize the era of Mashiach is that “the world will be filled with the knowledge of G‑d as the waters cover the ocean bed,” it is befitting that prior to that era (and in preparation for it)21 there be a revelation of pnimiyus haTorah, which will reflect the nature of the teachings of Mashiach. However, what is the direct connection between the development and revelation of secular knowledge and “entering the seventh millennium”?

Moreover, since the Zohar mentions both of these advances together, they evidently share an inherent connection. The beginning of a new phase in the revelation of the wisdom of the Torah (in preparation for the era of Mashiach) serves as a catalyst for the radical growth of secular knowledge.

The nature of their interrelationship requires explanation. Secular wisdom is seemingly on a drastically lower plane than the wisdom of the Torah, and pnimiyus haTorah in particular. Indeed, the Zohar refers to the latter as “higher” and the former as “lower”.22

The explanation of the above concepts revolves around two fundamental axioms:

a) that the entire world and everything it contains was created “for the sake of the Torah and for the sake of the Jewish people,”23 and

b) that “everything that the Holy One, blessed be He, created in His world, He created solely for His glory.”24

Combining these two truths leads to the understanding that the ultimate intent of everything that G‑d created is that it be used by the Jewish people in their service of G‑d. This twofold axiom applies not only to individual created beings but also to secular knowledge.25 The Divine intent in the radical advances that secular knowledge has undergone is (to borrow the wording of Tanya)26 “that it be used for the service of G‑d or His Torah.”

{Nevertheless, not every person is capable of such an undertaking.27 The Alter Rebbe continues in Tanya that “This is the reason why Rambam, Ramban, and others like them occupied themselves in secular wisdom.”The implication is that such an endeavor is relevant solely to unique individuals comparable in stature to those cited. When others of a lesser caliber involve themselves in secular knowledge, then – on the contrary – they “enclothe the powers of wisdom, understanding, and knowledge possessed by their G‑dly souls in impurity.”}28

Before proceeding, further clarification is called for: It is obvious that the possibility of using secular knowledge for holy purposes bears no connection to the issue of whether young men and women should attend college, university, or similar institutions of secular learning. Attending such institutions violates a severe prohibition and is fraught with danger (and “danger is more grievous than a prohibition”).29 For the entire worldview that presently prevails in such institutions is permeated and dominated by the denial of G‑d’s providence and by the belief that there is no entity or power that can influence or affect the “natural order” and its rules. Such a worldview is accepted as a given and constitutes the underpinnings of the entire course of study in such institutions. The curriculum in the overwhelming majority of such schools includes the study of heresy, belief in other deities,30 and the like.

Additionally, in most, indeed in almost all of these institutions, shame knows no bounds and modesty is unheard of. One who conducts himself or herself modestly is mocked. The more one flaunts acceptable norms, the more laudable he is considered.

The appalling situation on the campuses, most conspicuously in the dormitories and recreational areas, is public knowledge; there is no need to elaborate on the alarming nature of the matter.

A person should not comfort himself by rationalizing that these things will not affect him, that he or she will surely be able to successfully withstand the challenge. There is an obvious rebuttal to such a claim: Even a completely righteous individual who has lived 120 years must, when beginning the very last day of his life, before his daily prayers, request of G‑d,31 “Do not confront me with challenge.” These concepts can of course be elaborated upon, but here is not the appropriate place.

Returning to our point of initial focus: It is evident from the fact that the Zohar links the development of secular knowledge to the preparations for “entering the seventh millennium” that the benefit that such knowledge brings to one’s Divine service is expressed in a matter that itself prepares us and the entire world for the novel developments that will characterize the era of Mashiach.

One of the fundamental developments to come about in the era of Mashiach is the fulfillment of the prophecy,32 “The glory of G‑d will be revealed, and all flesh will see together that the mouth of G‑d has spoken.” The prophecy is twofold: Not only will the revelation of G‑dliness follow the motif implied by “the world will be filled with the knowledge of G‑d,” but also the motif implied by the words “all flesh will see.” Even physical flesh – as it exists as a material entity – will see that “the mouth of G‑d has spoken,” i.e., that all existence is continuously being brought into being and maintained by G‑d’s word.33

In other words, not only will all mankind perceive G‑dliness with “the eye of the mind,” i.e., with our spiritual perception, but rather – as the Mitteler Rebbe explains at length34 – we will see G‑dliness with our physical eyes. Moreover, the verse does not state “the eyes of all flesh will see” – as we say in our prayers “May our eyes behold…”35 – but rather that “all flesh will see,” implying that physical flesh itself will perceive G‑d’s word.

On this basis, we can appreciate why the flourishing of secular knowledge is linked to preparing “to enter the seventh millennium.” Utilizing secular knowledge “for the service of G‑d or His Torah” is a preparation for all flesh to actually see and perceive G‑dliness in their service of Him, through replicating this concept in microcosm.

An example that aptly illustrates the above concept: One of the forces of “nature” that has existed ever since the time of Creation – although mankind was not yet aware of its existence – but that has since been recognized and developed over the last decades,36 enables the voice of a person speaking in one place to be immediately heard in distant places – indeed, to the very ends of the earth and even on the moon, i.e., via the telephone, and to an even greater degree via the radio.37 More recently it has become possible not only to hear a person’s voice but to also see him and all his actions.

This breakthrough in natural science – the discovery that it is possible to hear a person’s every word and to see him instantaneously throughout the entire universe – provides one with a way of grasping and even visualizing how there is “an Eye that sees and an Ear that hears,”38observing everything he does. If physical eyes and ears are capable – thanks to the advances in communications and technology – of instantaneously seeing and hearing what goes on across the globe, how much more so can we understand how our actions and words are seen and heard by “the Eyes and Ears” Above, as the Psalmist declares:39 “Shall He Who implants the ear not hear? Shall He Who forms the eye not see?” And for G‑d, there are no limits whatsoever. It can thus be understood that everything that a person does, even in the most secret of places, is instantaneously perceived by “the Eye that sees and the Ear that hears.” Consequently, one can appreciate that “all your deeds are inscribed in a book.”

Since a person has an almost tangible example of this concept that he can see and relate to40 when meditating on how “G‑d is standing over him… and observing him and examining his inner parts and heart to see whether he is serving Him properly,”41 his understanding will not merely be of an abstract and intellectual nature, (which does not necessarily motivate a person to implement comprehensive change,) but will be appreciated and felt concretely.42When the person identifies with the idea and can picture it in his mind’s eye, it impacts his emotions – and even his thoughts, speech, and actions – to a far greater degree.

In an ultimate sense, as stated above,43 every entity in the world was brought into being by G‑d “for the sake of the Torah and for the sake of the Jewish people.” Nevertheless, our Sages specify certain entities that were brought into being solely for a purpose explicitly associated with the Torah and its mitzvos. For example, our Sages state:44 “The world was not worthy of using gold. If so, why was gold created? For the sake of the Sanctuary and for the sake of the Beis HaMikdash.”

There is a difference between the aforementioned entities and all other created beings: True, all other created beings were also created “for the sake of the Torah and for the sake of the Jewish people.” Nevertheless, the objective of their creation can also be fulfilled indirectly through utilizing them for worldly matters, i.e., for matters not directly associated with the Torah and its mitzvos. Only afterwards will the fulfillment of their purpose become manifest, because the particular worldly matter will bring about a benefit in the service of G‑d.45

However, gold, for example, is different. Since “the world was not worthy of using gold,” when it is used for material matters it has been debased, as it were, being that the entire reason for its creation is that it be used for the Sanctuary and for the Beis HaMikdash. {It is only because man was granted free choice that G‑d created gold in a manner that the option exists for him to use it for purposes other than the Sanctuary and the Beis HaMikdash.}46

To apply these concepts to the Zohar’s statement quoted initially: The fact that the Zohar links the flourishing of secular knowledge to the revelation of pnimiyus haTorah and to “entering the seventh millennium” indicates that the entire intent of the breakthroughs in secular knowledge47is to augment the revelation of the Torah as a whole, and pnimiyus haTorah in particular. {Utilizing the benefit of this wisdom for other additional purposes was made possible only because man was granted free choice, as explained above.}

The fact that a benefit to the service of G‑d can be derived from secular knowledge (as explained above)48 does not express the true Divine intent in the development and flourishing of this knowledge, (for such benefits involve worldly matters; it is only that these worldly matters lead to a certain benefit in Divine service.)

The ultimate intent of the development and flourishing of secular knowledge is that the knowledge itself be utilized for enhancing the observance of the Torah and its mitzvos. Moreover, since the Zohar links the development and flourishing of this knowledge to the era in which the revelation of pnimiyus haTorah simultaneously flourished, it follows that the fundamental intent is to utilize the development of secular knowledge as a means of revealing and disseminating pnimiyus haTorah.

As mentioned above,49 the novel development that is to occur during the era of Mashiach is reflected in two prophecies: that “the world will be filled with the knowledge of G‑d as the waters cover the ocean bed,” and that this novel revelation will follow the motif of “all flesh will see together.” These two thrusts are reflected in the novel accomplishment and in the intent of using secular knowledge for the dissemination of pnimiyus haTorah, which is a foretaste of the teachings of Mashiach. For in doing so, the revelation of pnimiyus haTorah lays the groundwork for the teachings of Mashiach, providing a foretaste of the fulfillment of the prophecies that “the world will be filled with the knowledge of G‑d as the waters cover the ocean bed” and that “all flesh will see together.”

By way of example: When the radio is used to disseminate pnimiyus haTorah, the concept in pnimiyus haTorah being conveyed is actually being heard throughout the farthest reaches of the world. Moreover, this enables the teachings of Chassidus being transmitted on the radio to encompass the entire world, including even places where there is no receiver to actually pick up the sounds being transmitted via the radio waves. For as is well known, radio waves transmit the teacher’s voice throughout the entire world, not merely in potentia but rather in actual fact. Radio waves diffuse throughout the world; were one to have a powerful-enough receiver, the voice could be heard anywhere. However, the receiver, as its name implies, only has the ability to receive the radio waves and transform them into the sound of the original voice; it does not create a new voice.

Thus, utilizing secular knowledge to disseminate pnimiyus haTorah reflects how and serves as a foretaste for:

a) “the world will be filled with the knowledge of G‑d as the waters cover the ocean bed,” for the teachings of pnimiyus haTorah are being heard throughout the world, in every place; and how

b) “all flesh will see together,” for in actual fact, the voice of the person who is teaching pnimiyus haTorah is heard instantaneously and simultaneously by all.

A further point: Radio waves are merely an example that demonstrates how secular knowledge can be utilized to disseminate pnimiyus haTorah, i.e., how it serves as an intermediary for another purpose – for propagating the Torah and its mitzvos. However, it does not exemplify how secular knowledge is connected to holiness in and of itself. The true unity between secular knowledge and the Torah is expressed when the former itself demonstrates the truths of pnimiyus haTorah.50

To cite an example of a fundamental concept in physics that illustrates this point: Pnimiyus haTorah reveals that G‑d’s simple unity (achdus hapeshutah)51encompasses this material world. Despite the existence of a multitude of created beings, that multiplicity does not pose a contradiction to G‑d’s simple Oneness.52 On the contrary, as explained in many sources,53 this very multiplicity stems from that selfsame oneness.

Since the true existence of the world is G‑d’s simple Oneness, it follows that such oneness is reflected in the existence of the world itself; i.e., the inner dimension of the world itself is characterized by oneness.

This concept – that the unity that pervades the world, which from the standpoint of its inner dimension, is a reflection of G‑d’s simple Oneness – is being progressively revealed to an ever greater extent as secular knowledge develops and flourishes.

In the not-so-distant past it was believed that each of the world’s “natural forces” is an independent entity unto itself and that all physical matter is made up of various discrete elements. However, with the progressive development of secular knowledge, there has been a realization that the multiplicity and diverseness among the elements are only external. As one becomes increasingly aware of the manner in which these seemingly discrete elements combine and how they contract and expand, he comes to appreciate that the existence of the world and all it contains constitutes a dynamic unity between two components: mass and energy.

{True oneness exists only within – and as a result of – G‑dliness.54 Therefore, the manner in which created beings can reflect oneness is that their existence entails a unity of two components: mass and energy.}55

The above explanation reflects the link between the flourishing of secular knowledge and the revelation of pnimiyus haTorah, a connection necessary “to prepare the world to enter the seventh millennium.”56

The revelation of pnimiyus haTorah engenders57 the development of secular knowledge58 because in this way, pnimiyus haTorah, the foretaste of Mashiach’s teachings (which will reveal G‑d’s Oneness in the world), provides at least a preview of the fulfillment of the prophecy “all flesh will see,” that the world as it exists in its own context will become a medium for G‑d’s Oneness. The world itself demonstrates the concept of unity, making possible the realization that in truth, the unity in the world is nothing other than an expression of G‑d’s simple Oneness59 (as revealed in pnimiyus haTorah). And it is precisely knowledge of this nature that “prepares the world to enter the seventh millennium.” May this take place in the immediate future.

Likkutei Sichos, Volume 15, p. 42ff. (Adapted from the sichos delivered on Shabbos Parshas Mikeitz, 5726 [1965]; on Shabbos Parshas Mishpatim, 5726 [1966]; on 4 Marcheshvan, 5737 [1976]; and on 28 Adar, 5737 [1977])