Daily Tanya Sunday 4th Marcheshvan Igeres Hakodesh 26: The Scholar’s Sustenance from the Tree of good and evil during exile

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Igeres Hakodesh 26

Title: The Scholar’s Sustenance from the Tree of good and evil during exile

Overview

This rich and complex passage from Raaya Mehemna (a section of the Zohar) explores the spiritual power of the Zohar, its connection to the Tree of Life, and its role in the redemption of Israel. It contrasts the Tree of Life with the Tree of Knowledge of Good and Evil, and discusses the status of Torah study, particularly the revealed laws of purity, impurity, permitted and forbidden, in relation to deeper mystical teachings.

Key Concepts and Structure

  1. The Zohar and the Tree of Life
  • The verse “והמשכילים יזהירו כזהר הרקיע” is interpreted as referring to the Zohar, which shines with the light of Imma Ila’ah (the Supernal Mother).
  • The Zohar is described as the Tree of Life, and in the future, Israel will taste from it and be redeemed with mercy.
  • In that time, the Tree of Knowledge of Good and Evil (which includes laws of impurity and prohibition) will no longer dominate.

  1. The Role of Torah Scholars
  • Torah scholars will receive sustenance only from the side of holiness, not from the nations or the “mixed multitude” (ערב רב).
  • In the current era, when the Tree of Knowledge dominates, scholars are sustained by the mundane, just as Shabbat is prepared during the weekdays.
  • In the future, when the Tree of Life dominates, the nations will be subordinate to the scholars, receiving only what the scholars give them.

  1. Misinterpretation and Clarification
  • A superficial reading might suggest that laws of purity and impurity come from the Tree of Knowledge and are therefore inferior.
  • This is challenged by the fact that the revealed Torah is called “עץ חיים” (Tree of Life) and is the inheritance of all Israel.
  • The Zohar and Kabbalah were hidden in earlier generations and only revealed in later ones, as taught by the Arizal and Rabbi Shimon bar Yochai.

  1. The Value of Halachic Study
  • Despite the exalted nature of mystical teachings, halachic study (laws of damages, purity, etc.) is essential and even prioritized in many contexts.
  • The Talmud teaches that Rabbi Shimon bar Yochai and others who made Torah their full-time occupation did not interrupt for prayer.
  • Even in the cave, Rabbi Shimon engaged deeply in halachic analysis, not just mystical teachings.

  1. The Primacy of Written Torah
  • The Written Torah (מקרא) is considered superior to Kabbalah in some respects, being likened to the Queen and King in the Zohar.
  • The Mishnah is called the “maidservant,” while the Written Torah is the “matron” and the “King.”

 

Summary of the Alter Rebbe’s Questions

  1. Apparent Contradiction in the Zohar’s Statement: The Zohar seems to imply that the study of laws concerning issur veheter (prohibited and permitted), tumah ve’taharah (impurity and purity), and other halachic topics stems from the Tree of Knowledge of Good and Evil, which is associated with duality and concealment.
    • Question: How can this be, when the revealed Torah is traditionally called the Tree of Life (“עץ חיים היא למחזיקים בה”)?
  2. Exclusivity of the Zohar as the Tree of Life
    The Zohar is described as the exclusive source of the Tree of Life and the key to redemption.

    • Question: Does this mean that only the Zohar is the Tree of Life, and not the revealed Torah (e.g., Mishnah, Talmud)? This seems to contradict many classical sources.
  3. Status of Halachic Study in Earlier Generations:  The Zohar implies that in earlier generations, the study of halachic topics was from the Tree of Knowledge, while only the Zohar connects to the Tree of Life.
    • Question: How can this be reconciled with the fact that earlier generations focused on revealed Torah, which is considered holy and essential?
  4. Priority of Mystical Study Over Halachic Practice? If the Zohar is the true Tree of Life, does that mean halachic study is secondary or even less spiritually significant?
    • Question: How can this be, when halachic study is the foundation of Jewish life and law, and even overrides prayer in certain cases?
  5. The Role of Prayer vs. Torah Study: The Zohar emphasizes mystical intentions in prayer, yet the Talmud teaches that Torah study can override prayer, especially for those whose Torah is their full-time occupation.
    • Question: How do we reconcile the mystical emphasis on prayer with the halachic prioritization of Torah study?
  6. The Nature of Torah in the Cave of Rabbi Shimon bar Yochai: The Zohar suggests that Rabbi Shimon and his companions studied only mystical teachings in the cave.
    • Question: Is this accurate, given that the Mishnah and halachic traditions were central in their time, and the Zohar could have been completed in a short time?
  7. Superiority of Written Torah Over Kabbalah: The Zohar itself refers to the Written Torah as the “Matronita” and “King”, implying its superiority.
    • Question: How can the Zohar claim exclusive access to the Tree of Life when it acknowledges the primacy of the Written Torah?

 

Core Concern

The Alter Rebbe is grappling with the balance between revealed Torah (Nigleh) and hidden Torah (Nistar/Kabbalah). He questions any notion that might diminish the value of halachic study, emphasizing that both dimensions are essential, and that the revealed Torah is also rooted in the Tree of Life, not merely the Tree of Knowledge.

 

 

Takeaway

This passage offers a nuanced view of the relationship between revealed and hidden Torah, emphasizing that while Kabbalah and the Zohar hold deep redemptive power, the revealed Torah—especially halachic study—is foundational and indispensable. The future redemption will elevate the mystical dimension, but not at the expense of the revealed law. Both are essential, and their integration is the key to spiritual wholeness.

About The Author

Rabbi Yaakov Goldstein is a 6th generation descendent of the famous Chief Rabbi of Izhmir, Rav Yehoshua Avraham Krispin, who authored a number of Sefarim, and was a colleague of Rav Chaim Falagi, and father in-law of the Pesach Hadvir. He currently lives with his wife Shayna, and twelve children K”H, in Tzfas, Israel. Rabbi Goldstein received Semicha from Rabbi Schneur Zalman Labkowski of the Tomchei Temimim headquarters in 2005 and served as a chaplain in the Lotar/Kalatz and K9 unit of the IDF from years 2005-2008. He is also a certified Shochet, and has performed Hashgacha work in slaughterhouses. Rabbi Goldstein is the director of Shulchanaruchharav.com, the world’s leading web-based Halacha database, and is the director of the Home Study Semicha Program, a self-study web-based Semicha program. He is a prolific author of over 50 Sefarim studied by a wide range of readers throughout the world, which is used regularly in Semicha programs around the globe. He is a world renowned Posek, answering questions to a web-based market, and serves as a local Posek, Rav, and Lecturer, in the Tzemach Tzedek community Shul in Tzefas, Israel. His many classes can be heard both from his website, Vimeo and YouTube channel. Students can join live to classes given in the Tzemach Tzedek Shul, through the “בית חבד צפת Chabad Tsfat” YouTube channel.