Having explained that prophecy and Torah wisdom are different forms of spiritual attainment, the Alter Rebbe now explains another key distinction:
The Torah as we possess it is not the “face” (panim) of Divine wisdom, but its “back” (achorayim).
This does not mean it is less holy. Rather, it means it is the aspect of Divine wisdom capable of descending into a finite world.
- What Are “Panim” and “Achorayim”?
The Alter Rebbe explains:
Panim (Face)
The “face” of a sefirah is its essential inner reality.
In the case of Chochmah:
- Chochmah is completely united with Hashem.
- Hashem and His wisdom are one.
- This level remains bound to its Divine source.
Achorayim (Back)
The “back” of a sefirah refers to the aspect capable of descending and becoming revealed in lower worlds.
It is the outward-facing aspect through which Divine influence reaches finite beings.
Thus:
The Torah that descends into our world comes from the Achorayim of Chochmah.
- Why Is Torah Called the “Back” of Wisdom?
The Alter Rebbe is not saying Torah is external.
Rather, he means that Torah is the aspect of Divine wisdom that has already undergone the process of descent and adaptation.
Just as a person can communicate only a limited expression of his inner mind,
so too Divine wisdom must descend in order to become accessible to human beings.
- The Analogy from the Human Soul
The Alter Rebbe uses the structure of the human soul.
Among the soul’s powers:
- Intellect
- Emotions
- Thought
- Speech
- Action
Action is the lowest expression.
Yet it still comes from the same soul.
The vitality expressed in action is tiny compared with the vitality expressed in intellect.
Nevertheless, it is genuinely connected to its source.
The same is true above.
- Divine Wisdom Descending into Creation
Hashem’s wisdom in its essence is infinitely beyond all creatures.
But the wisdom that descends into creation and becomes graspable by finite beings is only a tiny revelation compared with its source.
Therefore it is called:
Achorayim of Chochmah
the outwardly expressed aspect of Divine wisdom.
- Why Moshe Received the Torah
This explains the Arizal’s statement discussed earlier.
Moshe attained:
The Achorayim of Chochmah.
Therefore he was uniquely suited to receive and transmit the Torah.
The Alter Rebbe quotes the expression:
“נובלות חכמה שלמעלה תורה“
“The Torah is the ‘falling off’ or outward expression of the supernal wisdom.”
The word “novlot” does not mean something insignificant.
Rather, it means that Torah is the portion of Divine wisdom that descends into a form accessible to the created world.
- Why Torah Must Descend
The purpose of Torah is not merely contemplation.
Its purpose is:
Practical mitzvah observance.
Therefore Torah must become understandable within human life.
The Alter Rebbe emphasizes:
“Today is for doing them.”
And:
“Great is study because it leads to action.”
A Torah that remained only in the highest Divine wisdom would not be able to guide practical life.
- The Goal of Torah Is Action
For this reason, Torah appears in forms such as:
- Laws
- Stories
- Commands
- Details of daily living
These are not accidental features.
They are precisely the way Divine wisdom becomes actionable in a physical world.
- Why Every Soul Must Return
The Alter Rebbe concludes with a teaching from the Arizal:
Every soul must continue returning until it fulfills:
All 613 mitzvot in actual practice.
Why?
Because the ultimate purpose of Torah and the soul is not merely understanding.
It is bringing Divine wisdom into concrete action.
Key Takeaway
The Alter Rebbe explains that the Torah is called the Achorayim (back) of Divine wisdom because it is the aspect of infinite wisdom capable of descending into finite human life. Moshe attained this level and therefore became the transmitter of Torah. The entire purpose of this descent is practical mitzvah observance, which is why Torah ultimately culminates not in mystical knowledge alone, but in action.
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