From Judgment to Free Gift
במדרש עלית למרום כו' לקחת מתנות.
“In the Midrash: ‘You ascended on high… you took gifts.’”
The Sefat Emet begins from the Midrash on the verse describing the giving of the Torah as God ‘taking gifts.’
בלקיחה ניתנה יכול שצריך ליתן דמים ת"ל מתנות כו'.
“It was given through ‘taking’; one might think payment is required, therefore it says: ‘gifts.’”
The Midrash resolves that although the Torah is described as being ‘taken,’ it is ultimately a gift requiring no payment.
פי' כי וודאי התחלת הכל צריך להיות במשפט ע"פ עבודת האדם.
“This means that certainly the beginning of everything must be with justice, according to a person’s own effort.”
The first stage of serving God is measured strictly by one’s deeds and effort.
וע"ז אמרו כל התחלות קשות.
“And about this they said: all beginnings are difficult.”
The difficulty of beginnings stems from the strict standard applied to initial spiritual work.
ואמרו פתחו לי כחודה של מחט כו'.
“And they said: open for Me like the eye of a needle…”
Even the smallest human initiative invites divine response.
שכשאדם זוכה קצת לדבקות התורה.
“For when a person merits even a little attachment to the Torah…”
Once one connects even minimally to Torah, a shift begins.
שוב מצד התורה עצמה היא מתנת חנם.
“Then, from the side of the Torah itself, it becomes a free gift.”
After initial effort, the Torah gives itself freely; its nature is generosity.
ושורש הדברים כי בתחילה מתנהג הכל במדה"ד.
“And the root of the matter is that at first everything is conducted with the attribute of judgment.”
The early stage of spiritual growth is governed by strict justice.
אח"כ משתתף עמו מדה"ר.
“Afterwards, the attribute of mercy joins with it.”
Once a person advances, mercy combines with judgment.
כמ"ש בענין בריאת העולם.
“As it is written regarding the creation of the world.”
Creation itself followed this pattern: judgment first, then mercy.
וכן בכל ענינים כדלעיל פ' שמות וארא.
“And so it is in all matters, as explained above in Shemot and Va’era.”
This progression applies universally across all spiritual processes.
כי כל אלה המה מדרגות זו למעלה מזו.
“For all these are levels, one above the other.”
Each transition represents an ascent to a higher spiritual level.
כי בוודאי מי שהקב"ה מתנהג עמו במדה"ר.
“For certainly, one with whom God acts through the attribute of mercy…”
A person receiving divine mercy stands in a more elevated spiritual space.
יש לו שייכות במקום הזה שאין שם המדה לפי שכר מעשה האדם.
“Has connection to a realm where measure is not according to a person’s deeds.”
Mercy brings one into a world beyond strict proportional reward.
אמנם למצוא שייכות לזאת המדרגה הוא ע"י יגיעה רבה ויראת ה'.
“However, to attain connection to this level requires great effort and fear of God.”
The gateway to divine mercy is through sustained effort and reverence.
שמזה זוכה אח"כ למדת הרחמים.
“From this, one later merits the attribute of mercy.”
Effort transitions into divine graciousness.
שהוא עיקר התורה.
“Which is the essence of the Torah.”
Mercy is the core quality of Torah itself.
שע"ז נאמר במתנה נתנה.
“About which it is said: ‘It was given as a gift.’”
The Torah’s ultimate giving is pure gift.
וזה לקחת.
“And this is the meaning of ‘taking.’”
The ‘taking’ refers to the initial effort required before the gift is given.
ואח"כ מתנות כנ"ל.
“And afterward: gifts, as above.”
Once effort is made, the Torah flows as unearned divine generosity.
The Sefat Emet teaches that Torah begins with human effort under strict judgment, but once one establishes even minimal connection, the Torah transforms into a pure gift, rooted in divine mercy.