The Rebbe once spoke to me about innovating original concepts in the Torah. Speaking with wonder and awe, he said, “From where does one get a new concept? When one is worthy of innovation, his original thoughts are really very wondrous and mysterious. From where do they come?”
At first, you do not know the idea at all. It still exists within the Infinite in a state of nothingness (see “His Wisdom” #143). This is the source of all wisdom. Every new idea is drawn from this source. Therefore, we see God’s revelation with each new idea in Torah.
I discussed this with the Rebbe and said, “Don’t I know this! Sometimes I must struggle desperately to innovate even a single word.” [While at other times, the heart is opened and many new ideas pour forth.]
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הֵשִׁיב: גַּם זֶה פֶּלֶא וְחִדּוּשׁ גָּדוֹל.
The Rebbe answered, “Even this is a great wonder and mystery.”
If you have a desire for the truth and a heart to understand, you can literally see the reality of God’s existence. If you yourself can originate new ideas, you certainly see God’s revelation in them. But even if you cannot be innovative yourself, you can still see God’s reality and greatness in the wondrous flow of new concepts found in our sacred literature.
It is written, “God’s witness is faithful” (Psalms 19:8). The holy Torah is a faithful witness of God. This is discussed at length in my work, Likutey Halakhot.347Likutey Halakhot, Edut 5:10; ibid., Pesach 9:7 f. This last lesson is dated 1839.
סִפֵּר עִמִּי לְעִנְיַן חִדּוּשֵׁי תּוֹרָה, מִי שֶׁזּוֹכֶה לְחַדֵּשׁ אֵיזֶה דָּבָר בַּתּוֹרָה, אָמַר בִּלְשׁוֹן תֵּמַהּ וְחִדּוּשׁ: 'מֵהֵיכָן לוֹקְחִין הַחִדּוּשׁ? כִּי בֶּאֱמֶת עִנְיַן חִדּוּשִׁין מִי שֶׁזּוֹכֶה לְחַדֵּשׁ הוּא דָּבָר נִפְלָא וְנֶעְלָם מְאֹד מְאֹד, כִּי מֵהֵיכָן לוֹקְחִין זֹאת?'.
The Rebbe once spoke to me about innovating original concepts in the Torah. Speaking with wonder and awe, he said, “From where does one get a new concept? When one is worthy of innovation, his original thoughts are really very wondrous and mysterious. From where do they come?”
וְהַמּוּבָן מִדְּבָרָיו הָיָה, שֶׁבָּזֶה שֶׁזּוֹכִין לְחַדֵּשׁ, בָּזֶה רוֹאִין הִתְגַּלּוּת אֱלֹקוּתוֹ יִתְבָּרַךְ שֶׁהוּא יִתְבָּרַךְ מַמְצִיא מֵאַיִן לְיֵשׁ.
In such an original idea one can see a revelation of God, as something is brought from nothingness to existence.
כִּי בִּתְחִלָּה לֹא הָיָה יוֹדֵעַ כְּלָל זֹאת הַחִדּוּשׁ, רַק עַכְשָׁו הוּא לוֹקֵחַ וְשׁוֹאֵב מִמְּקוֹר הַחָכְמָה שֶׁהוּא בְּחִינַת אֵין, הַיְנוּ מֵאֵין סוֹף. וּבָזֶה אָנוּ רוֹאִין בְּעֵינֵי הַשֵּׂכֶל הִתְגַּלּוּת הַבּוֹרֵא יִתְבָּרַךְ.
At first, you do not know the idea at all. It still exists within the Infinite in a state of nothingness (see “His Wisdom” #143). This is the source of all wisdom. Every new idea is drawn from this source. Therefore, we see God’s revelation with each new idea in Torah.
וְאַחַר כָּךְ דִּבַּרְתִּי עִמּוֹ, וְאָמַרְתִּי: הֲלֹא רוֹאִין זֹאת. כִּי לִפְעָמִים אֲנִי מִתְיַגֵּעַ קֹדֶם שֶׁאֲנִי מוֹצִיא דִּבּוּר אֶחָד בְּדֹחַק גָּדוֹל, (וְלִפְעָמִים נִפְתָּח הַלֵּב וְנוֹבְעִין חִדּוּשִׁים רַבִּים).
I discussed this with the Rebbe and said, “Don’t I know this! Sometimes I must struggle desperately to innovate even a single word.” [While at other times, the heart is opened and many new ideas pour forth.]
הֵשִׁיב: גַּם זֶה פֶּלֶא וְחִדּוּשׁ גָּדוֹל.
The Rebbe answered, “Even this is a great wonder and mystery.”
הַיְנוּ כְּשֶׁאֲפִלּוּ אֵין מוֹצִיאִין אֶלָּא דִּבּוּר אֶחָד בְּדֹחַק גָּדוֹל, גַּם זֶה פִּלְאוֹת הַבּוֹרֵא יִתְבָּרַךְ. כִּי מֵהֵיכָן לוֹקְחִין אֲפִלּוּ זֶה הַדִּבּוּר!.
It may take great effort to come up with even one original word, but this too is one of God’s miracles. For what is the source of even this one word?
וּבֶאֱמֶת מִי שֶׁיֵּשׁ לוֹ לֵב לְהָבִין וְחָפֵץ בֶּאֱמֶת יוּכַל לִרְאוֹת מִזֶּה אֲמִתַּת מְצִיאוּתוֹ יִתְבָּרַךְ עַיִן בְּעַיִן. לֹא מִבַּעֲיָא מִי שֶׁזּוֹכֶה לְחַדֵּשׁ בְּעַצְמוֹ, הוּא בְּוַדַּאי רוֹאֶה וּמֵבִין בְּדַעְתּוֹ הִתְגַּלּוּת אֱלֹקוּתוֹ יִתְבָּרַךְ וְכַּנַּ"ל, אַךְ אֲפִלּוּ מִי שֶׁאֵינוֹ בַּר הָכִי לְחַדֵּשׁ בְּעַצְמוֹ, גַּם הוּא יָכוֹל לִרְאוֹת אֲמִתָּתוֹ וּגְדֻלָּתוֹ יִתְבָּרַךְ עַל יְדֵי חִדּוּשֵׁי תּוֹרָה הַנִּפְלָאִים שֶׁרוֹאֶה בִּסְפָרִים קְדוֹשִׁים.
If you have a desire for the truth and a heart to understand, you can literally see the reality of God’s existence. If you yourself can originate new ideas, you certainly see God’s revelation in them. But even if you cannot be innovative yourself, you can still see God’s reality and greatness in the wondrous flow of new concepts found in our sacred literature.
וְעַל כֵּן הַתּוֹרָה הַקְּדוֹשָׁה הִיא עֵדוּת נֶאֱמָנָה עָלָיו יִתְבָּרַךְ, כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים יט): "עֵדוּת ה' נֶאֱמָנָה", (וְעַיֵּן מִזֶּה בְּסֵפֶר "לִקּוּטֵי הֲלָכוֹת" בְּהִלְכוֹת עֵדוּת הֲלָכָה ה' וּבְהִלְכוֹת פֶּסַח הֲלָכָה ט').
It is written, “God’s witness is faithful” (Psalms 19:8). The holy Torah is a faithful witness of God. This is discussed at length in my work, Likutey Halakhot.347Likutey Halakhot, Edut 5:10; ibid., Pesach 9:7 f. This last lesson is dated 1839.