"There is Nothing Else"

In the Torah portion of Vaes'chanan, Moshe tells the nation:[1] "Know today, and implant within your heart, that G-d is L-rd in the heavens above and the earth below; there is nothing else." Our Sages comment:[2] " 'There is nothing else,' in the entire universe."

The verse implies that there is an order of progression in understanding Divine unity: It is easiest for man to comprehend G-d's unity as it relates to the "heavens above." Later on, a person comes to understand that this unity applies to the "earth below" as well. Ultimately, he will come to the realization that G-d's unity extends to the "entire universe."

What would lead a person to think that - G-d forbid - His unity extends only to the heavens, for which reason the verse must specify that it also extends to the earth, and even to the entire universe?

The Alter Rebbe explains[3] that since creation came from absolute nothingness, yesh me'ayin, the Divine creative power must be constantly vested within it in order for created beings to continue existing. Would this creative power withdraw for even an instant, creation would revert to its original state of absolute nothingness.

In this context, the Alter Rebbe quotes the Baal Shem Tov[4] on the verse, "Forever, O L-rd, does Your word stand in the heavens,"[5] that the Divine Utterance, "Let there be a firmament"[6] is constantly vested within the heavens so as to enliven them.

The Alter Rebbe continues that this, of course, also applies to the physical world, and even unto those things that are not specifically mentioned in the Ten Utterances with which G-d created the world.

The novel implication of the Baal Shem Tov's commentary lies[7] not only in the fact that the continued existence of all creation is forever dependent on G-d's creative power, but that this creative power is vested within the created entities themselves.

Logic would suggest that this vestment can only apply to heavenly creatures who, as spiritual and celestial beings, are an appropriate vessel for this Divine life-force. This, one may reason, is not the case with corporeal beings, who are not suitable vessels for G-dliness. We could thus be led to think that while they too must constantly rely on the creative life-force, it is not vested within them.

The verse therefore informs us that this Divine unity applies also to the "earth below" - those beings mentioned in the Ten Utterances. It is equally true regarding even the lowest forms of life - "the entire universe" - including beings who are so lowly that they are not even named in the Ten Utterances.

This progression - heaven, earth, universe - also exists with regard to man's spiritual service.

In order to ensure proper divine service, a person must prepare himself during his sleep the night before, for at that time the soul ascends and receives spiritual nourishment.[8] Upon awakening, the person thus begins his new day empowered with heavenly vitality.

Through prayer, the Jew then sees to it that his reinvigorated soul is felt within his body, his earthly being. For the Jew's body, because of its role in the performance of Torah and mitzvos, is likened to the loftier kinds of physicality delineated in the Ten Utterances.

Finally, there is the third level of man's service, that of imbuing the "entire universe" with spirituality, including even those lowly things not mentioned in the Ten Utterances. This reveals that G-d's unity is identical in the heavens, the earth, and the universe as a whole - "there is nothing else."

Based on Likkutei Sichos, Vol. XXIX, pp. 26-32.

   

Notes:

1. (Back to text) Devarim 4:39.

2. (Back to text) Devarim Rabbah 2:28. See also Yalkut Shimoni, Yisro, Remez 269; Yehoshua, Remez 10.

3. (Back to text) Shaar HaYichud VehaEmunah ch. 2ff.

4. (Back to text) Likkutei Pirushim U'Mareh Mekomos LeTanya (Shaar HaYichud VehaEmunah) p. 66. See ibid., p. 53ff.

5. (Back to text) Tehillim 119:89.

6. (Back to text) Bereishis 1:6.

7. (Back to text) See also Likkutei Sichos, Vol. XXV, p. 200ff.

8. (Back to text) Bereishis Rabbah 14:9.

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"Today and Tomorrow"

The Torah portion Vaes'chanan concludes with the verse:[1] "You shall observe the commandment, the statutes and laws that I command you today to do them." Rashi comments on the words "today to do them" by remarking: "And tomorrow, in the World to Come, to take their reward."

Superficially, it would seem that Rashi is stating that reward is only to be obtained in the World To Come because, as some maintain,[2] "the reward for a mitzvah is not obtained in this world."

But it is clear that Rashi, who first and foremost explains the simple meaning of a verse, cannot possibly contend that "the reward for a mitzvah is not obtained in this world." There are a multitude of verses in the Torah that promise physical rewards for the performance of mitzvos. In fact, immediately after this verse, the Torah goes on to say[3] that the performance of mitzvos is rewarded with numerous material blessings.

What then are we to make of Rashi's statement: "and tomorrow, in the World to Come, to take their reward"?

Rashi answers this question by stating "to take their reward," rather than using the more common[4] expression "to receive their reward."

There is a major difference between "taking" a reward and "receiving" it. "Receiving" indicates that the reward is conveyed to the recipient; the giver not only establishes the reward, but presents it as well.

"Taking," however, implies that the person himself must take the reward; the giver established a reward for the recipient, but in order for it to actually reach him, the receiver must "take" it.

According to Rashi, there are two types of rewards for the performance of Torah and mitzvos - the physical rewards explicitly stated in the Torah, and the spiritual rewards in the World To Come.[5]

All material rewards fall within the province of "receiving." G-d provides the Jew all manner of goodness in this physical world, without the performer of mitzvos having to expend any additional effort.

The reward of the World To Come, however, is of a higher order: Life in the World To Come does not consist only of being a "recipient," rather each person must "take" his reward.

In other words, the person finds himself in a world where he has the ability to delight in the radiance of the Divine Presence, but in order to actually receive this reward, he must do something.[6]

The following also requires elucidation: "Today to do them" seems to imply that the observance of Torah and mitzvos applies only "today," i.e., in this world. What constitutes the spiritual service of the Jew "tomorrow," in the World To Come? For spiritual service will exist in the World To Come as well.

Rashi addresses this issue when he states: "And tomorrow, in the World to Come, to take their reward." By this, he means that in the World To Come, Jews will occupy themselves in taking their reward.

For as the Rambam writes,[7] in order for the Jewish people to bask in the radiance of the Divine Presence, it is necessary that they work and toil by using their intellect.

Consequently, the Divine Presence that radiates to the Jewish people in the World To Come is felt by them not only in an encompassing manner as a result of it being given to them from Above, but also in an inward and internal manner, as a direct consequence of their understanding of G-dliness - their spiritual labor in the World To Come.

Based on Likkutei Sichos, Vol. XXIX, pp. 41-46.

   

Notes:

1. (Back to text) Devarim 7:11.

2. (Back to text) Kiddushin 39b.

3. (Back to text) Ibid., 12-15.

4. (Back to text) See Rashi, Bereishis 15:1, Devarim 1:12.

5. (Back to text) See Rashi, Bereishis 37:2, Vayikra 18:5; Devarim 3:26.

6. (Back to text) See Rambam, Hilchos Teshuvah 8:2.

7. (Back to text) Ibid.

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A Voice That Does Not Cease

In describing the Voice with which G-d gave the Torah, we find in the Torah portion of Vaes'chanan, that it was "a great voice that did not cease."[1]

The Midrash[2] offers three explanations:

1. The voice was not limited to the Holy Tongue. Rather, it divided into seven voices, and then into the languages of all 70 nations.

2. The voice did not cease at that time, but goes on constantly. For from the voice that gave the Torah streams forth those things that were subsequently revealed through all the prophets and sages.

3. The voice did not have an echo.

What is the Midrash teaching with these three comments?

Non-Jewish nations are commanded to observe the Seven Noahide laws, which in turn consist of many sub-commandments. In fact, when they are able, Jews are to assist them in observing these laws.[3]

In order that we realize that the nations' laws as well are connected with the giving of the Torah, the Midrash informs us that the voice was divided into the 70 languages of the nations; their commandments as well came because G-d gave them to Moshe on Sinai.[4]

Our sages also inform us that Jews were exiled among the nations to elevate the sparks of holiness found there.[5] This is accomplished by using the words of those nations for spiritual purposes.

The Midrash here teaches that it was the very voice of Torah that descended and vested itself within the languages of the nations, so that they can be used for Torah purposes. When this is done, the "voice" of the nations becomes the voice of Torah.[6]

Anochi, the first word of the Ten Commandments, is an acronym, says the Gemara,[7] for G-d's statement: "I have written Myself in, and given of Myself totally in the Ten Commandments."

One may mistakenly think that this applies only to the Ten Commandments, while those portions of Torah that were revealed later, especially what was revealed through the prophets and sages of subsequent generation, does not have the same spiritual impetus.

The Midrash therefore tells us that the voice that gave the Torah never ceases; it continues in the voice of the prophets and Torah sages. For every aspect of Torah has its own particular time, and its own particular person through whom it should be revealed.

The revelation of G-dliness that accompanied the giving of the Torah penetrated all of creation. Thus we find the following statement about the "voice" with which G-d gave the Torah: "The sound of G-d's giving the Torah emanated from all four sides as well as from above and below." Moreover, the sound infused even inanimate matter.

The Midrash therefore says that the voice did not produce an echo. For an echo results when sound waves are not absorbed by an object, but bounce off. Since the sound of G-d's giving of the Torah penetrated all matter, it was impossible for the sound to echo.

This was so because, as indicated by the word Anochi, G-d revealed His quintessential Essence at the time He gave the Ten Commandments, for G-d imbued the Torah with His Essence. Since G-d is the one entity that is truly infinite, it follows that at the time the Torah was given, nothing was impervious to the revelation; it penetrated even the grossest matter.

An echo, symbolizing something that rejected or was impervious to the voice of Torah, was thus literally impossible.

Based on Likkutei Sichos, Vol. IV, pp. 1092-1096.

   

Notes:

1. (Back to text) Devarim 5:19.

2. (Back to text) Shmos Rabbah end of ch. 28.

3. (Back to text) Rambam, Hilchos Melachim 8:10.

4. (Back to text) Ibid., 10:11.

5. (Back to text) Pesachim 87b. In accordance with the interpretation in Torah Or, p. 11b.

6. (Back to text) See Torah Or, p. 77d.

7. (Back to text) Shabbos 105a, in accordance with the text of the Ein Yaakov.