Chapter I “Written Torah and Oral Torah”
Written Torah we receive through the highest, most expansive channel in
our soul. We feel from it the living, general light of all existence. Not
the spirit of the nation created this great light – but the spirit of
In the Oral Torah we begin the descent to life. We sense that we
receive this light through the second channel of the soul, the channel
which approaches practical life. We feel that the spirit of the nation
molded the Oral Torah in its distinct image. Here the Torah of G-d and the
Torah of Man converge.
And these two lights make a complete world, in
which heaven and earth kiss.
1. The wisdom of the torah is the divine
revelation, according to His will, which comes from our striving and
studying. Every Torah student actualizes the Torah which lies latent in
his soul, and certainly the light which is created by the Torah’s
connection to this soul is not to be compared to the light created by her
connection to another soul. Therefore one is literally proliferating Torah
by one’s learning, and since G-d desires that Torah be proliferated, the
correct intention is to study out of one’s love for the great light which
is the revelation of G-d’s existence, that it wax and wax . . .
One of the ways of studying Torah for its sake, is with the intent to
enrich the Jewish People with great spiritual powers. The more the light
of Torah, its love and respect, increase in the heart of one Jew, the
stronger and more powerful becomes the nation. The individual soul of this
person becomes enhanced and more whole, and sends forth branches and roots
. . .
5. When we study Torah for its sake, we perform a kindness
with the Jewish people. How? The spirit of the nation is strengthened
through the Torah, which is the essence of the spirit of the nation. Every
individual who studies Torah reveals new powers in the soul of Israel
through the spiritual nourishment which he receives from Torah. (on the
other hand) all weaknesses which develop in the spirit of Israel, have
their source in abandonment of Torah.
1. The connection of Torah to G-d – this
is the work of the very gifted few. We deal in specifics of Halakha, we
know in a very general way that all the words of Torah flow from G-d. But
the soul yearns and pines for G-d . . . And to uplift all the specifics of
Torah to that level of soulfulness – this is the project of very great
souls. To connect the lower, limited Torah to the higher, all inclusive
Torah . . .
5. When Torah is studied with pure intention, then the
exalted purpose of Torah extends to all its details, and great love goes
out to the entire world. But when Torah is studied with impure intention,
then the details of Torah stick out and the result is small-mindedness,
perturbation and meanness, “and it were better were he not
8. In the realm of Science it is equally correct to say “How
tiny are Thy works!” as to say “How great are Thy works!” As astonished as
we are by astrophysics, galaxies and stars, so we are thrilled by
subatomic physics. And by taking into account both extremes, the macro and
the micro, we come to an accurate appreciation of existence. And so it is
in regard to Torah. The tiny details of Torah are no less important than
the great, expansive ideas. The proper study of Torah combines both
Chapter VI “Study of Torah”
6. The practical studies
of Torah are the food of the soul, they build her in the same way that
physical nourishment builds the body. And the theoretical studies, the
thought, the poetry, are the breath, the air of the soul.
Chapter IX “The Ways of Torah”
7. Sometimes a soul
which is ripe for great spiritual studies, becomes saddened when it deals
with specific laws and feels confined by them. However, the soul’s healing
will not come by abandoning the practical Torah, but rather by learning to
uplift those specific details to the spiritual source which is great and
all-encompassing. At times this uplifting is accomplished by the
intellect; at other times by the emotion; and sometimes by both working in
consonance . . .
Chapter X “ The Mysteries of Torah”
1. When is it
good to study the mysteries of Torah? When the inner yearning for G-d’s
proximity is strong and intense, gives no respite to the soul and will be
satisfied only by the secrets of Torah . . .
2. Not always is
man right for spiritual revelations. Those many periods which are devoid
of illumination are destined to be used for the practical studies of
Torah. But as soon as the light of the soul bursts forth, we must give it
free rein to expand, to imagine, to apprehend, to yearn . . .
Chapter XIII “The Torah of the Diaspora and the Torah of
3. The Torah of the Diaspora deals with the
correction of the individual; the Torah of Erets-Israel is concerned with
the soul of the entire People . . .
4. As part of the spiritual
renascence which awaits the Torah of Erets-Israel, the borders between
subjects and disciplines will shrink. The entire spiritual world will be
beheld with an overview. Pilpul, renewal of the Land, Halakha, Poetry,
Physical Education - all these which were seen in the Diaspora as
disparate and contradictory –will now be bound together . . .
Only in Erets-Israel may Torah scholars work their way down from
generalities to specifics. The all-encompassing intellect, enlightened by
the inner holiness of the atmosphere of Erets-Israel, transcends all
limitations. It overviews Aggada and Halakha, knowledge and action . . .
And because the scholars of Israel are meant for this greatness, as long
as they dodge their destiny and try to emulate the method of study of the
Jews of the Diaspora, they will be weak in body and mind, and their
uniqueness will remain unrevealed.
7. The Jewish People live in the
Diaspora a life-style which lacks originality. All the more so Torah
scholars, whose life is the spirit, cannot aspire to originality in the
Diaspora. Communal concern, physical labpr, Halakha, Aggada, Talmud,
Kabbala, Ethics, research, poetry, levity and seriousness, grammar and
gematria, are all perceived as contradictory, through inwardly all are
united. Spiritual harmony is to be discovered only in Erets-Israel. Real
Torah is in Erets-Israel.