Cleaving to Hashem through planting

במד' וכי תבאו כו' ונטעתם כו'. עץ חיים היא כו'.

In the Midrash, on "And when you come [into the land]… and you shall plant" (Vayikra 19:23) — "It is a tree of life" (Mishlei 3:18), etc.

The Midrash links the command to plant trees in Eretz Yisrael to the verse describing the Torah as a "tree of life," which the Sefas Emes will develop.

כי כתי' נתן לנו תורת אמת וחיי עולם נטע.

For it is written, "He gave us a Torah of truth, and eternal life He planted (nata) within us" (from the berachah on the Torah).

The Torah blessing speaks of two gifts: a "Torah of truth" and an "eternal life" that Hashem "planted" within us — language of planting that connects to the parsha's planting.

והם תורה שבכתב תורת אמת. ושבע"פ נטע בתוכינו להביא חיות פנימיות לתוך ההעלם ע"י היגיעה כמ"ש דדי' ירווך כו'.

These are: the Written Torah, a "Torah of truth"; and the Oral Torah, "planted within us," to draw inner life-force into the concealment through toil, as it is written, "Her breasts will satisfy you" (Mishlei 5:19).

Torah she-bichsav is the fixed "Torah of truth," while Torah she-be'al peh is "planted within us" — it must be grown through our own labor, drawing the inner chiyus out of its hiddenness. Like a nursing source, the more one toils, the more it gives.

שמוצא תמיד טעמים בתורה כו'.

That one constantly finds [new] flavors and reasons in the Torah, etc.

Through this labor of the Oral Torah, a person continually discovers fresh taamim — new insights and "tastes" — drawing out ever more of the concealed inner life.

וז"ש למחזיקים כו'.

This is the meaning of "[a tree of life] to those who grasp it" (Mishlei 3:18).

The Torah is a tree of life specifically for those who actively "hold fast" to it — who exert themselves to draw out its inner vitality.

אף שעוסק בעוה"ז מ"מ יהי' רצונו קבוע ונטוע בתורה.

Even though one is occupied with [the affairs of] this world, nevertheless his ratzon (desire) should be fixed and planted in the Torah.

"Grasping" the tree of life means keeping one's inner will rooted in Torah even while engaged in worldly matters — the desire stays "planted" there regardless.

ועוד במד' אחרי ה' תלכו וכי אפשר כו' אלא מה הקב"ה עסק במטע תחלה כו' אף אתה כו'.

Further, in the Midrash on "After Hashem your God you shall walk" (Devarim 13:5): And is it possible [to walk after Hashem]?… Rather, just as Hashem first engaged in planting [as it says, "And Hashem planted a garden in Eden"], so too you, etc.

The Midrash asks how one can "walk after" Hashem, and answers that we emulate His deeds: since Hashem began creation by planting, we too plant when we enter the land — imitating His ways.

והוא ע"פ מ"ש ז"ל הדבק במדותיו כו'.

And this follows what Chazal said: "Cleave to His attributes (middos)" (Shabbos 133b) — etc.

The way to "walk after Hashem" is to attach oneself to His middos: as He is merciful, so be merciful — and as He plants, so you plant.

כי הש"י א"ס ואין תכלית.

For Hashem is without end (ein sof) and without limit.

Hashem in His essence is infinite, beyond any grasp or boundary — so how can a finite person cleave to Him directly?

אך יש בכל נברא ונאצל אור חיותו ית' בגבול ומדה.

But in every created and emanated thing there is the light of His life-force, [present there] in limit and measure (middah).

The bridge is that within every creation Hashem invested a measured portion of His infinite light — His chiyus clothed in finite "measure." Through these middos, the finite can connect to the Infinite.

ובזה יכולין להתדבק גם ע"י אמצעות עשי' ממש שיש גם בהם בחי' מדה מאורו ית' שגנוז במעשה בראשית.

And through this one can cleave [to Hashem] even by means of actual physical deeds, for in them too there is an aspect of "measure" of His light, hidden within the work of Creation (maaseh bereishis).

Because even physical acts contain a measured spark of Hashem's light embedded in creation, one can attach to Hashem through them — including the down-to-earth deed of planting a tree.

וז"ש שהקב"ה ברא עולמו ע"ז המכוון להמשיך מעולמות עליונים לתוך הטבע והבריאה וכן יעשה האדם ועי"ז יתדבק בחיות הש"י שנגנז במ"ב.

This is the meaning that Hashem created His world with this very intent: to draw [light] from the upper worlds into nature and creation; and so too the person should do, and through this he cleaves to the life-force of Hashem that is concealed in the work of Creation.

The whole purpose of creation is to channel the light of the upper worlds down into nature. When a person plants — drawing inner vitality into the physical — he mirrors this Divine act and thereby attaches himself to the hidden chiyus within creation.

וזהו בחי' ארץ ישראל. כ"ת ונטעתם:

And this is the aspect of Eretz Yisrael: "When you come [into the land]… and you shall plant."

Eretz Yisrael is the place where this avodah is fully realized — where the act of planting becomes the means of drawing the upper light into the physical land and cleaving to the inner life-force of Hashem.

Summary: The Torah, especially the Oral Torah "planted within us," is a tree of life whose inner vitality is drawn out through toil, so that one's ratzon stays rooted in Torah even amid worldly affairs. Just as Hashem began creation by planting, drawing His infinite light into nature in measured form, so a person who plants in Eretz Yisrael emulates Him and cleaves, through physical deeds, to the chiyus of Hashem hidden within creation.