Chapter Thirty-Four

It is known that "the Patriarchs constitute the Divine Chariot." [1]

Throughout their lives, they did not cease even momentarily from binding their mind and soul to the Master of the universe, with the aforementioned absolute surrender to His unity.

[I.e., their constant awareness of G-d's unity led them to be continuously in a state of self-nullification before G-d; and, as explained more fully in chapter 23, this self-nullification is what is meant by the term "chariot", a vehicle submissive to the will of its pilot].

After them came all the prophets who similarly nullified themselves before G-d's unity in varying degrees, each according to the level of his soul and his understanding.

The rank of our teacher Moses, peace be upon him, surpassed them all; of him our Sages said: [2] "The Shechinah (the Divine Presence) spoke out of Moses' throat."

[His was such a total surrender to G-dliness, that the very words he uttered were Divine speech; the relation of Moses' throat to Divine speech was that of one's throat to his own speech].

At Mount Sinai, Israel were privileged to experience a glimmer of this level of self-nullification.

But they could not endure it; as our Sages have said, [3] "At every Divine utterance their souls took flight," [and G-d resurrected them each time]. This [flight of their soul] actually represents the self-nullification spoken of previously. [4]

Therefore, [because they were unable to live with this feeling of self-surrender before G-d], He commanded them immediately to erect for Him a Sanctuary, in which would be the Holy of Holies, wherein His presence would dwell; i.e., there His unity would be revealed, as will be explained further. [5]

[The Alter Rebbe points out below that when one specific place is singled out as an abode for G-d's presence, despite the fact that "His glory fills the entire earth," the uniqueness of this site lies in the revelation of G-dliness which occurs there.

In contrast to the rest of the world, where G-d's unity as the sole existing being stands concealed, in "the abode of G-d's presence" it is clearly apparent that "there is naught besides Him."

We thus see that the revelation of G-d's unity which the Jewish people experienced at Mount Sinai, but which they could not endure, was continued by means of the Sanctuary].

Ever since the Temple was destroyed, "the four cubits of the Halacha" - [i.e., Torah study] - is the only sanctuary and abode which the Holy One, blessed be He, has in His world; [i.e., Torah is the only abode] for the revelation of His unity.

For the halachot set out before us are the actual embodiment of G-d's Will and wisdom, [which are one with G-d; the halachic ruling represents the Divine Will, and what underlies it is Divine wisdom. Hence in the Torah, G-d's unity stands revealed].

Therefore, after one meditates deeply, according to his ability, on the subject of this above-mentioned self-nullification, let him reflect in his heart as follows:

"The capacity of my intelligence and of my soul's root is too limited to constitute a chariot and an abode for G-d's unity in perfect truth.

"For my thought cannot grasp or apprehend His unity at all with any degree of comprehension in the world; not an iota, in fact, of that which was grasped by the Patriarchs and Prophets, [who were G-d's chariot and abode, by virtue of their awareness of G-d's unity, as they grasped it].

"This being so, I will make Him a sanctuary and an abode by studying Torah at fixed times by day and by night, to the extent of my free time, as stipulated by the law governing each individual's situation, set forth in the Laws of Torah Study.

"As our Sages say, [6] `Even one chapter in the morning and one at night...' [suffice, for one who can manage no more, for him to be regarded as `engaging in Torah study day and night.' Therefore, by fulfilling this minimal quota, I too will become an abode for G-dliness."

Thereby, his heart shall rejoice; he shall be glad and offer joyous thanks for his fortune in meriting to be the Almighty's "host" [through his study of Torah, which causes him to be a "sanctuary"] for G-d twice each day, according to the extent of his available time, and according to the capacity which G-d has granted him.

   

Notes:

1. (Back to text) See above, ch. 23.

2. (Back to text) Cf. Zohar III, 232a; commentary of Rabbi David Luria on Shemot Rabbah, end of ch. 3.

3. (Back to text) Shabbat 88b.

4. (Back to text) See also below, end of ch. 36.

5. (Back to text) Ch. 53.

6. (Back to text) Menachot 99b.