Torah

Torah is a general term for all the holy writings of Judaism, from the Five Books of Torah to the latest Torah innovators. The Torah is the supreme wisdom through which Hashem created the world and through which humans can understand and fulfill His will, thereby connecting with Him. The Torah is divided into two main layers: the external Torah - Nigleh, and the internal Torah - Chassidus.

In Nigleh there is the Written Torah and the Oral Torah. The Written Torah consists of the Torah letters written on parchment. The Oral Torah consists of the traditions found in the Mishna and Talmud. In Chassidus, the Tanya is considered the "Written Torah" of the inner dimension, while other Chassidic texts are considered the "Oral Torah."

The Torah is also divided into four levels: Pshat, Remez, Drush, and Sod (acronym PaRDeS).

Source and Root

The root of Torah is in the Kav (line of divine light). Hashem Himself is beyond comparison to the worlds, and in order to create the worlds, Hashem contracted Himself and drew forth the Kav. This drawing forth is the Torah, as alluded to by the fact that this drawing forth is also called a "tzinor" (like a physical pipe through which liquid flows from place to place), where tzinor contains the letters of ratzon (will), alluding to Torah - Hashem's will.

Therefore, Torah is the source of life-force for all worlds, and from it the life-force divides and flows to each creation according to its nature. This is comparable to a great river that needs a large pipe to channel its water into smaller pipes. Similarly, Torah is the general ratzon (pipe) for the light that flows to the worlds, from which the individual pipes extend.

However, although drawing forth the ratzon means that the Ohr Ein Sof (infinite light) was contracted and limited according to the worlds' capacity, this contraction and limitation is only quantitative. The essence of the light flowing through this contraction remains the same unlimited Ohr Ein Sof, just flowing in a limited way. Like the analogy of river water flowing through a pipe - the water's essence doesn't change, only its quantity changes. Similarly, Torah, even as contracted, is Hashem's wisdom (Chochma d'Adam Kadmon), through which the manner of drawing forth to each level is determined in detail.

Matan Torah

Matan Torah, when the Torah was given to Israel, occurred at Mount Sinai. It is explained and obvious that the Avos (Patriarchs), who lived before Mount Sinai, also observed the Torah, but they observed it on a spiritual level (as learned in the Heavenly Academy), and not as a command but beyond the letter of the law. After Matan Torah, the Torah was drawn down into physicality as well. Therefore, the merit of fulfilling mitzvos after Matan Torah is greater.

Parts of Torah

Nigleh

The term Nigleh d'Oraisa refers to the revealed part of Torah, which includes the study of Tanach, Mishna, Gemara, Halacha, and their commentaries. These are like the body of Torah, its external part, which guides daily life, prohibitions and permissions, and Torah stories.

The "Nigleh" portion originates from the externality of the Kav, which is the boundary of the Kav's light, meaning the Kav's light as it relates to the worlds (being their source). Therefore, Nigleh is the primary means through which the world connects with Hashem, as stated in the Zohar: "Three bonds are connected one with another: Israel with Torah, and Torah with Hakadosh Baruch Hu."

Nistar

The "hidden" part of Torah is Kabbalah and Chassidus, which deal with the inner reasons for all prohibitions and permissions, and the internal explanations of Torah stories found in Kabbalah and explained further with practical daily life applications in Chassidus.

The root of Torah's inner dimension is at the highest level - beyond the root of the worlds, as it is written: "Hashem acquired me at the beginning of His way," meaning Torah was acquired before the world, representing the King's delight within Himself, about which it is said "I was with Him as a nursling, I was His delight daily." This level is the inner dimension of the Kav's light, which is the Ohr Ein Sof within the Kav.

Three Aspects of Torah

In the Torah, there are four aspects.

Inheritance

It is written "Torah tziva lanu Moshe morasha" (Moses commanded us Torah as an inheritance), meaning the Torah was given to us as an inheritance, as the term "morasha" also means inheritance.

The concept of inheritance is something that comes by necessity, as any condition that contradicts what is written in the Torah is void, since the mitzvah of inheritance operates by necessity.

Gift

We also find in the words of our Sages that the Torah was given to us as a gift.

The concept of a gift depends on the will of the giver - if the giver wants to give the gift it is good, and if not, it does not belong to the receiver at all.

The Difference Between Inheritance and Gift

The concept of inheritance and gift relates to the practice of mitzvot [as learning is great because it leads to action] which are clothed in physical matters in order to refine the sparks of Tohu that fell in the Breaking of the Vessels [which are abundant lights, both in quantity and quality]. Through this refinement process, we inherit Keter-Chochma-Binah of Tohu. Since this is not proportionate to the refinement [as known that current refinement is only in the seven lower sefirot of Tohu, yet through this we automatically inherit also Keter-Chochma-Binah of Tohu, as explained in the discourse "Do not distress Moab" by the Mitteler Rebbe], it is called inheritance. When one merits this inheritance, then they are given a gift - meaning a drawing down from Ohr Ein Sof of a level above Tohu, which is the aspect of gift, meaning something that cannot be reached except through gift alone.

This concept is higher than inheritance, because even though inheritance isn't something earned through one's own effort, there is still a connection - after all, why does a son inherit from his father? Because he comes from him. Thus, inheritance comes to one who has a connection and attachment to the giver. Similarly in the spiritual analogue, since one refines the nitzotzos of Tohu [they become like a brother for good to Eisav], therefore they are given as an inheritance the lights of Kesser-Chochma-Binah of Tohu. However, the concept of a gift is something that doesn't come through one's actions at all. In the spiritual analogue, since is'arusa d'lesata (awakening from below) cannot reach there, therefore the drawing down from there is a gift.

Our Sages teach that during the first three hours, Hakadosh Baruch Hu sits and engages in Torah. This requires explanation - don't our Sages say that whenever someone learns Torah, Hakadosh Baruch Hu learns opposite them? Therefore, there shouldn't be even one hour when no one is learning, as some who can't learn during the day learn at night. The main learning is during the day, as stated "we are day workers," though they also said "night was created only for learning." Thus, day and night, there isn't one hour when someone from Israel isn't learning, so Hakadosh Baruch Hu learns opposite them. So what does it mean that the first three hours Hakadosh Baruch Hu sits and engages in Torah? Also, what's the meaning of "sits and engages in Torah"?

The explanation is as mentioned above: When it says everyone who learns, Hakadosh Baruch Hu learns opposite them, this means it's drawn down according to one's effort and service. This is precise in the language "opposite them," meaning it's within the measured levels. However, the statement about the first three hours refers to the drawing down [which is completely above the measured levels] that comes as a gift from above, even without is'arusa d'lesata. Therefore it uses the term "sits," similar to how one lowers themselves when sitting [as their head is lowered], and "engages in Torah." The "first three" refers to the level above the measured levels, similar to the three first [levels] mentioned in Kabbalah texts.

Effort

Our Sages teach "Prepare yourself to learn Torah for it is not an inheritance for you" - this seems to contradict the interpretation of "morasha" as inheritance.

The concept of "prepare yourself" comes specifically through service - when one works well, the quality of their work will reach them, and when the work isn't sufficient, they won't have it. This is why it emphasizes "prepare yourself to learn" because it's not an automatic inheritance, nor is it a gift given even without proper work. Rather, prepare yourself to exert yourself in Torah study, through which you will succeed.

Torah observance is only possible through tremendous effort, as our Sages say "If you tried and succeeded - believe; if you didn't try and succeeded - don't believe," because without effort it's impossible to find words of Torah. This relates to their statement "prepare yourself to learn Torah for it is not an inheritance" that would come without any effort. According to one's work in Torah study, so will grow their understanding of Torah and the drawing down of G-dliness that comes through their study and effort in Torah. About this our Sages said "Whoever reads and studies, Hakadosh Baruch Hu reads and studies opposite them" - drawing down G-dliness in Torah. In this drawing down, Jewish souls are called chasan (groom) and the Torah is called kallah (bride). When Hakadosh Baruch Hu reads and studies, it's specifically "opposite them," meaning through the person's reading and studying.

Bride

Sometimes we find Torah called "kallah" as our Sages interpret [on the verse "Torah tziva lanu etc."] "Don't read morasha (inheritance) but me'orasa (betrothed)" - that Torah is a bride betrothed to a man, meaning Jewish souls.

Torah Study

"The appropriate self-sacrifice for Torah scholars is as our Sages interpreted the verse 'When a man dies in the tent' - to nullify all worldly pleasures. For even minor worldly pleasures prevent one from being completely devoted to the tent of Torah."

• Hayom Yom, 1st of Tammuz

Torah study is a constant mitzvah that every Jew is obligated to fulfill during any free time, whether young, old, sick, or suffering. As stated in the Torah: "And you shall meditate in it day and night." The Alter Rebbe rules in the Shulchan Aruch that this mitzvah is only fulfilled through verbal study - when possible.

Regarding Torah study, the Mishnah states "And the study of Torah is equal to them all." There is a debate in the Yerushalmi about the interpretation of this Mishnah - one opinion says it means Torah study is equal to all worldly desires, while the second opinion states that "even all the mitzvot of the Torah are not equal to one letter of the Torah."

The tremendous virtue of Torah study being equal to all mitzvot is explained in the Tanya: When a person studies any halacha, since it is Hashem's will that when Reuven claims one thing and Shimon claims another, for example, the halacha should be thus and so - when one studies this halacha, they grasp through their intellect the wisdom of Hashem. And Hashem's wisdom and He are one, as stated in the holy Zohar "The Torah and the Holy One, blessed be He, are one." Therefore, although "no thought can grasp Him" as is known, through Torah study one's thought does grasp Hashem. This is a wondrous unity unlike any other unity or anything comparable to it in the physical realm, to become truly unified from every side and corner.

See Also

• Prayer
• Chassidut
• External Wisdoms