Boundless Torah Beyond Creation

ברש"י מ"ט פתח בבראשית כו'.

Rashi in Genesis 49 begins with “Bereshit,” etc.

The Sefat Emet notes that Rashi opens his commentary by pointing to the significance of the word “Bereshit.”

והרמב"ן ז"ל הקשה כי יש בו צורך להאמונה.

And the Ramban, of blessed memory, questioned this, saying it relates to the need for faith.

The Ramban argues that the creation narrative is fundamental for establishing faith.

אך לבאר הענין נראה כי בתורה יש כמה מדריגות שכל התורה שמותיו של הקב"ה.

But to explain the matter: It seems that the Torah has many levels, for the entire Torah consists of the Names of the Holy One.

The Sefat Emet teaches that the Torah is multilayered and at its essence divine.

ובדרך זה מתפרשת למעלה.

And in this manner it is interpreted above.

In the heavenly realms, the Torah is understood on a purely divine level.

ולנו מתפרשת כפי הדינים והמשפטים אשר לפנינו בתורה.

But for us, it is interpreted through the laws and statutes set before us in the Torah.

Humans receive the Torah clothed in practical commandments.

גם כל הדברים שנעשו בעולם וכל הבריאה הכל מהתורה.

And all things done in the world and all creation—everything comes from the Torah.

Creation is an outflow of Torah.

כמש"כ ז"ל הביט בתורה וברא העולם.

As our sages wrote: He gazed into the Torah and created the world.

God used the Torah as the blueprint for creation.

וכי לא הי' יכול ח"ו לברא הכל בלי אמצעות התורה.

Was He, God forbid, unable to create everything without the Torah?

This rhetorical question emphasizes that using the Torah was intentional, not necessary.

רק כ"ז הי' בשביל ישראל שכל הבריאה יתמשך אחריהם.

Rather, all this was for Israel, so that all creation would follow after them.

Creation is oriented toward Israel’s spiritual mission.

ואיתא כי החזיר הקב"ה התורה לבני עשו וישמעאל וכו'.

And it is taught that the Holy One offered the Torah to the children of Esau and Ishmael, etc.

The Midrash states that other nations were approached before Israel.

ובוודאי לא הי' שייך למסור להם התורה כמו שניתנה לבנ"י.

And certainly it was not fitting to give them the Torah as it was given to Israel.

They could not receive the Torah in its full depth.

רק כנ"ל שהתורה אין לה סוף וכמו שיש עומק רום כן עומק תחת.

But as stated, the Torah has no end; as there is upper depth, so there is lower depth.

The Torah spans infinite spiritual levels.

וז"ש ה' מסיני בא כו' משעיר כו' מהר פארן כו' מרבבות קודש כו' אש דת למו.

And this is the meaning of “The Lord came from Sinai… from Seir… from Paran… from myriads of holiness… a fiery law for them.”

These verses allude to the Torah’s manifold layers and its being offered in various forms.

שניתנה לישראל בכל המדרגות אשר בה וכמו שהיא אש דת כך ניתנה לישראל.

It was given to Israel in all its levels, and as it is “a fiery law,” so it was given to Israel.

Israel receives the Torah in its full intensity.

ומצידנו לא היתה צריכה להתלבש בכל אלה המעשים רק כדי לתת להם נחלת גוים.

From our side, it did not need to be clothed in all these worldly acts except to grant them the inheritance of nations.

The Torah becomes practical so Israel can elevate the world.

כמ"ש בזוה"ק אמור שנקראת עץ חיים.

As stated in the Zohar on Emor, it is called the Tree of Life.

The Torah is compared to a living tree.

כמו אילן שיש בו פירות ועלין וקליפות ושרשים וגוף האילן כך התורה.

Just as a tree has fruit, leaves, bark, roots, and a trunk, so too the Torah.

The Torah contains inner and outer layers.

ולכל דבר יש אחיזה בתורה זה בקליפה זה בעלה כו'.

And everything has a grasp in the Torah: this in the bark, this in the leaf, etc.

All aspects of existence correspond to aspects of Torah.

ובנ"י דבוקים בגוף האילן ע"ש.

And Israel is attached to the trunk of the tree.

Israel connects to the essential core of Torah.

ואע"פ שעתה גם לפשוטי בנ"י אינה מתפרשת רק בהתלבשות.

And although now even for the simple among Israel it is revealed only in its clothed form…

Today we mostly access Torah through its outer garments.

כ"ז נעשה כדי שיוכלו בנ"י לקרב כל הברואים והמעשים להקב"ה ע"י התורה.

All this is so Israel can draw all creatures and actions close to God through the Torah.

The purpose of the Torah’s descent is universal elevation.

לכן זה באמת קצת נחות דרגא לבנ"י.

Therefore this is, in truth, somewhat of a descent in level for Israel.

Clothed Torah is spiritually lower.

אבל הוא ירידה שצורך עלי'.

But it is a descent for the sake of ascent.

The lowering enables greater elevation.

כי עומק רום תלוי בעומק תחת כמש"כ במקום אחר.

For the height of the upper depth depends on the depth below, as written elsewhere.

Ascent corresponds to the depth of descent.

וכמו שגוף התורה נמשכת מראש עד סוף.

And just as the body of the Torah extends from beginning to end…

The Torah spans all levels of existence.

כמו כן בנ"י צריכין לירד עד תהום ולעלות עד איגרא רמא.

So too Israel must descend to the depths and ascend to the highest peak.

Israel’s journey mirrors the Torah’s structure.

ובדרך זה נתיישב קושית הרמב"ן כי וודאי עתה נצרך אמונה.

And in this way the Ramban’s question is resolved, for now faith is certainly needed.

In our present state, faith is necessary.

אבל עצם בנ"י לא הי' צריכין לאמונה.

But the essence of Israel did not require faith.

In their root, Israel stands in truth, beyond belief.

כי הם דבקים בגוף התורה שהוא בחי' אמת רק עתה צריכין לבוא לאמת ע"י האמונה.

For they cling to the body of the Torah, which is truth; only now must they reach truth through faith.

Faith is the present means to return to essential truth.

וכ"ז כדי לתת להם נחלת גוים כנ"ל והדברים ברורים למבין.

And all this is to grant them the inheritance of nations, as above; the matter is clear to the understanding.

The descent into faith and worldly Torah serves the mission of elevating the nations.

The Sefat Emet explains that the Torah exists on infinite levels, and Israel is rooted in its essential truth. The Torah’s descent into practical form allows Israel to elevate all creation. This descent is temporary and purposeful, enabling a future ascent to the Torah’s inner essence.