Now, the celestial beings [i.e., the souls and angels in the higher worlds] do not have the power to disencumber and elevate that which is in kelipat nogah [i.e., the sparks that are exiled there] as a result of the "breaking of the vessels."

Only the terrestrial beings, [the souls situated in this world, can do this], for they are vested in a material body that is known as the "hide of the serpent," which derives from kelipat nogah.

[As explained above, when this concept appeared in ch. 31 of Tanya (quoting the Zohar [61]), the "serpent" refers to the "three utterly impure kelipot," while the body that derives its vitality from kelipat nogah is called the "hide of the serpent." [62]

These [embodied souls] weaken its strength, [the strength of this kelipah], by crushing the passions, thereby subjugating the sitra achra, so that [63] "all the workers of evil [i.e., the kelipot] will be dispersed."

[Thus, only souls in this world are able to extract the holy sparks from the kelipot and elevate them. For this reason, they alone are able to elevate the Chochmah of Torah which the kelipot obscure.]

This is why the celestial beings, [the souls of the higher worlds], come to hear innovative insights into the Torah from the terrestrial beings, [64] [from the souls here in this world - to hear] the secrets of wisdom which they innovate and reveal, and which until this time had been in bondage in exile.

Every Jew is able to reveal secrets of wisdom, (to reveal) and to discover a new insight, whether it be in the laws or in homiletics, in the re-vealed or in the mystical [planes of the Torah], [65] according to the nature of his soul's root, [and its consequent affinity with each of the above categories of the Torah].

Indeed, one is obliged to do so - [to uncover hitherto concealed insights into the Torah, and to reveal the secrets of wisdom], in order to perfect his soul by elevating all the sparks that have been allotted to it, as is known. [66]

(Moreover, every Torah teaching, and especially a halachic teaching, is a spark of the Shechinah, which is the word of G-d. In the words of the Gemara, [67] "The phrase `word of G-d' denotes the Halachah." This accords with the Kabbalistic principle regarding Malchut of Atzilut which garbs the Chochmah of Atzilut, [both of] which are vested in Malchut of Yetzirah, and with the "breaking of the vessels" they descended into kelipat nogah.)

[The words of Torah in general, and particularly the halachic "word of G-d," are thus exiled within the kelipot that conceal them. Accordingly, a scholar who brings to light a teaching long hidden in the Torah or who resolves a problematic query and thereby clearly articulates a particular law, releases the pertinent spark of the Shechinah from the kelipot].

Thus the Gemara teaches that the Holy One, blessed be He, says of whoever engages in the study of the Torah..., [68] "I account it as if he had redeemed Me and My children from among the nations of the world."

[For Torah study redeems the sparks of the Shechinah - the sparks of the "word of G-d" - from their exile within the kelipot].

   

Notes:

61. (Back to text) Tikkunei Zohar, Tikkun XXI (p. 48b).

62. (Back to text) This is explained at length in the maamar entitled VaTipakach-nah by the Tzemach Tzedek, in Sefer HaChakirah, p. 136.

63. (Back to text) Tehillim 92:10.

64. (Back to text) Cf. Zohar III, 173a.

65. (Back to text) Note of the Rebbe Shlita: "I.e., in all of the above categories, each with its own singular quality."

66. (Back to text) Note of the Rebbe Shlita: "See Hilchot Talmud Torah of the Alter Rebbe, ch.1, end of sec. 4 (and sources cited there in the Kehot edition)."

67. (Back to text) Shabbat 138b.

68. (Back to text) Berachot 8a.