התפקיד שלנו לגלות את האלוקות בתוך התורה | הרב מנחם מיידנצ'יק, ט' חשוון | אגרות הקודש סימן כ"ו

Today is the 9th of Cheshvan, we are continuing with Epistle 28, page 288 of the Tanya: "And the person of understanding will grasp a very great wonder from this, as to what is accomplished in the Heavens above through the study and clarification of a decided Halacha from the Talmud and the early and later decisors." Sometimes we ask, why are things not so clear? Not so, what you might call, understandable? So there is a significance in clarifying the Halacha, in studying—of course—how it appears in the Torah, and after that we have, naturally, the Mishnah and the Gemara, and so on, and the early and later decisors. So what was in a state of concealment before today, before a person delved into it, the Halacha was hidden—the decided Halacha.

But by a person delving into and clarifying the Halacha, he elevates this Halacha from the*kelipot*(husks) that were concealing and covering it, the Halacha . We didn't know the Halacha—this is a matter of concealment and hiddenness. In general, the whole concept of* kelipot*: just as the peel hides the orange, so too in our world there is an entire world, a world of*kelipot*, that conceals and hides the Divine truth. So when we debate, study the Halacha, and delve into it, we are actually revealing Divinity and elevating this Halacha from the*kelipot*, which was not known at all or not understood well in its reasoning—the reason for the Halacha was not understood.

Through this, by studying and clarifying, we understand the reason, for the reason is the secret of the*Sefirah*of supernal Wisdom from which sparks fell into the*kelipot*during the shattering of the vessels. So the Wisdom was essentially hidden below, and those same sparks of Wisdom—the reason— are there in a state of exile, where the*kelipot*rule over them and conceal the Wisdom of the Torah from the upper and lower beings. If we saw the Wisdom of the Torah and it were revealed, as Rabbi Levi Yitzchak said before the Holy One,

Blessed be He, he made a complaint to the Holy One, Blessed be He: "You placed all the desires before our eyes, and You placed the Divinity in books.""Let's swap them; let's put all the desires into the books and the Divinity before our eyes, and let's see who would commit sins." So, in any case , Divine matters are in exile, where and lower beings, from the creations in the upper worlds, such as the souls and the angels, and also from human beings below. And this is what

is written in* Ra'aya Mehemna*, Parashat Naso, as we mentioned earlier at the beginning of the epistle, that the difficulty—that same question that makes it hard to understand the Torah—is from the* sitra achra*, from the side of evil, from the*kelipot*, and the*kelipot* essentially conceal the Wisdom of the Torah; our task is to reveal the Divinity within the Torah.