It is known that the verse,[171] "G-d established the earth with wisdom," refers specifically to the wisdom of Torah, for only in it can the [infinite] Ein Sof-light be enclothed and revealed. For Torah preceded the world,[172] as it is written:[173] "And I (Torah)[174] was unto Him...delights," referring to the "Supernal delights" (sha'ashuim atzmi'im) called "the delights of the King in His Essence"[175] - pure, essential delight, totally superior to the level of Chochmah. The "delights" include or chozer [lit., "reflected light"], and or yashar [lit., "direct light"].[176] This is indicated by the above word for "delight," ohguaga, which contains the letters shin (a) and ayin (g) twice.[177] The root vga means movement and turning, as in the verse, "And G-d turned (gahu) [to Hevel and his offering]."[178] The repetition of the two key root letters represents the two antithetical movements - the "delight of or chozer" and the "delight of or yashar" - which are combined, as discussed elsewhere. This [also] corresponds to the joining of Chessed and Gevurah within the pure Delight of the Ein Sof Itself. [This presence of Chessed and Gevurah is alluded to in the Tikkunei Zohar:[179]] "the [infinite] Ein Sof-light extends upward without end and descends downward without limits."

This [Divine light] descends from the Supernal delights of the Ein Sof to delight in the Chochmah ("wisdom") of the Holy Torah - (which [comes about through the study of the innermost] reasons of Torah). On this level of Torah as well, there is an interrelation of Chessed and Gevurah, as it is written,[180] "Giving them from amid fire [Gevurah] the Torah [that was written] with His right hand [Chessed]." Torah has this quality [of unifying opposites], rooted as it is within the "Supernal delights" of the Ein Sof which combines Chessed and Gevurah, for "the Ein Sof-light extends upward [- the direction of the influence of Gevurah] and descends downward [- the direction of Chessed]." Therefore, even as the Torah has descended and been drawn down within the order of hishtalshelus, it combines the two levels of Chessed and Gevurah. Torah is therefore called "truth," for it is the mediator which includes the ascent and descent of Chessed and Gevurah. And this is why there is no enclothement of the Ein Sof-light except in the wisdom of Torah.

Summary: Torah's source is the "Supernal delights" which combine two antithetical movements - or chozer and or yashar. The Torah therefore combines Chessed and Gevurah, and within it is enclothed the Ein Sof-light.

   

Notes:

171. (Back to text) [Mishlei 3:19.]

172. (Back to text) [Midrash Tehillim 90:4; Bereishis Rabbah 1:4, 8:2; Pesachim 54a.]

173. (Back to text) [Mishlei 8:30.]

174. (Back to text) See Derech Chayim, section beginning Hinei Kol Echad VeEchad, chs. 23-24 [p. 55]; Pirush HaMillos, second edition, ch. 21ff.

175. (Back to text) Explained in Emek HaMelech, Shaar 1; see Likkutei Torah, Shir HaShirim, beginning of the explanation to the maamar entitled Tz'enah Ur'enah [p. 27a].

176. (Back to text) [See Likkutei Sichot, trans. Rabbi J.I. Schochet, Vol. I, Glossary.]

177. (Back to text) Cited in Likkutei Torah of the AriZal, end of Parshas Chayei Sarah; Etz Chayim, end of Shaar 13; and elsewhere.

178. (Back to text) [Bereishis 4:4.]

179. (Back to text) [Tikkunei Zohar, Tikkun 57; Zohar Chadash, Yisro 34:3.]

180. (Back to text) [Devarim 33:2.]