חה"ש ג

B"H Okay, let's break down this Sicha (a talk or discourse by the Rebbe). The Rebbe is addressing a fundamental question about the nature of Torah and how its eternal truth applies to seemingly time-bound aspects within it, particularly concerning health advice found in the Talmud and later rabbinic works like Maimonides' *Mishneh Torah*. **The Core Issue: The Eternality of Torah vs. Changing Realities** The Sicha revolves around a core principle of Jewish belief: The Torah is eternal and unchanging. However, we find parts of the Torah, especially the Oral Law (like the Talmud), that contain advice or rulings based on the natural world or dangers of a specific time, which authorities later say are no longer applicable because "nature has changed" (*Nishtanu HaTeva'im*). How can an eternal, unchanging Torah contain elements that become outdated? Let's go through the Rebbe's points step-by-step: **Section א (Aleph): The Uniqueness and Eternality of Torah Given at Sinai** 1. **Background:** The Rebbe starts by establishing that Torah learning and some commandments existed *before* the big event at Mount Sinai (Matan Torah). He mentions the study houses of Shem and Ever (descendants of Noah), that Adam received commandments, and famously, that the Patriarchs (Abraham, Isaac, Jacob) observed the *entire* Torah even before it was formally given. 2. **What Changed at Matan Torah?** Sinai wasn't just *more* Torah; it was fundamentally different: * **Universality & Totality:** *All* 613 Mitzvot (commandments) were given to *every single Jew*. The *entire* Torah was revealed. * **Divine Essence:** The Torah came directly from G-d's core being. The Rebbe cites the famous teaching on the first word of the Ten Commandments, "Anochi" ("I am [the L-rd your G-d]"). The Talmud interprets "Anochi" as an acronym for "**A**na **N**afshi **K**saviv **Y**ahavit" – "I Myself wrote and gave it." This means G-d didn't just dictate rules; He invested His very essence, His "Self" (*Nafshi*), into the Torah. 3. **Consequence: Eternality:** Because the Torah is G-d's essence ("Nafshi," which in Chasidic terms means His innermost Will), it is fundamentally unchangeable. Just as G-d's essence doesn't change, the Torah cannot be changed, replaced, added to, or subtracted from. The Rebbe quotes Maimonides (the Rambam) who strongly emphasizes this point – the Torah is forever. 4. **Contrast with Pre-Sinai:** The instructions given *before* Sinai *did* change and evolve (Noah received more than Adam, Abraham more than Noah). The Rebbe suggests (using the cautious phrase "perhaps one can say") that maybe those earlier instructions were primarily focused on the *benefit* of the person receiving them. As humanity evolved or individuals reached higher spiritual levels, the instructions adapted. 5. **Sinai's Purpose:** At Sinai, however, the Mitzvot became more than just a means to an end (like getting reward, refining humanity, or becoming G-d's chosen nation – "a kingdom of priests and a holy nation"). While they achieve those things, the Mitzvot given at Sinai are, most importantly, an end in themselves because they *are* G-d's essence ("Nafshi"). If they were just tools, maybe the tools would change if the task changed. But since they *are* the Divine Essence, they are as eternal and unchanging as G-d Himself. **Section ב (Bet): The Problem Extends to the Oral Law and "Changed Natures"** 1. **Oral Law Included:** Since the Torah's eternality stems from being G-d's essence given at Sinai, this must apply to *all* parts of Torah – not just the Written Torah (the Five Books of Moses) but also the Oral Torah (Torah Sheba'al Peh). The Rebbe points out the tradition that the explanations and interpretations (Oral Law) were given to Moses at Sinai along with the written text. Everything is part of that original, essential revelation, including future insights ("Whatever a diligent student will innovate was already told to Moses at Sinai"). All parts of Torah are ultimately one unified whole. 2. **The Problem Stated Clearly:** If *all* Torah, including the Oral Law (specifically the Talmud, known as *Shas*), is eternal because it's G-d's essence, then how do we deal with passages in the Talmud concerning things like: * *Segulos:* Protective measures or practices said to bring specific benefits. * *Refuos:* Medical remedies and health advice. Many sources say that these specific practices or remedies are *no longer effective or applicable* today because "nature has changed" (*Nishtanu HaTeva'im*). 3. **A Possible Distinction (and why it doesn't solve the main problem):** The Rebbe acknowledges some cases where this makes sense. For example, the Sages forbade drinking water left uncovered (*Mayim Megulim*) because snakes might have injected venom into it. The *reason* (danger from snakes) is part of the ruling. Therefore, later authorities rule that today, where venomous snakes aren't commonly found in inhabited areas, the prohibition doesn't apply. This isn't a contradiction to eternality, because the Torah (or the Sages' interpretation) itself implicitly limited the rule to situations where the danger exists. It's like Mitzvot that only apply at certain times (like Shabbat laws), in certain places (like agricultural laws in Israel), or when the Temple exists. The *conditions* are part of the eternal rule. 4. **The Remaining Question:** But what about the medical advice and *segulos* in the Talmud that are stated *without* any conditions? They are presented as general truths: doing X is dangerous, doing Y is healing. How can we say these eternal teachings are *not* valid today simply because "nature changed"? This seems to contradict the idea that Torah is eternal and unchanging. Some commentators, the Rebbe notes, argue precisely this point – that if something is stated as a fundamental teaching (like a *Halacha L'Moshe MiSinai* – a law given orally to Moses at Sinai), it *cannot* change with time, because "the word of our G-d stands forever." **Section ג (Gimmel): The Problem Focused on Maimonides (Rambam)** 1. **Rambam's Health Laws:** The Rebbe now focuses the question on Maimonides' great code of law, the *Mishneh Torah* (also called *Yad HaChazakah*). In the section called *Hilchos Deos* (Laws of Character Development/Opinions), Rambam includes a whole chapter detailing how a person should conduct themselves regarding eating, drinking, and other health matters. He justifies this by stating: "Since maintaining a healthy and whole body is among the ways of G-d..." it's a religious duty. 2. **Significance of Inclusion:** By placing these detailed health guidelines within his comprehensive *code of Halacha* (*Mishneh Torah* is subtitled "Halachos Halachos" – Laws, Laws), Rambam indicates that these are not merely suggestions from a doctor (which one should follow based on the general command "guard your health exceedingly"). Rather, Rambam presents them as *part of Torah law itself*. 3. **Further Proof:** Rambam doesn't just give a general principle like "stay healthy." He gives very specific instructions on *what* to eat, *how* much, *when*, etc. The Rebbe points out that learning these details constitutes Torah study (*Talmud Torah*), for which one would say the blessing over Torah learning. (He draws a parallel to other sections in Rambam that discuss seemingly non-legal topics like astronomy or angels, which are also considered Torah study). 4. **The Problem Intensified:** Rambam explicitly intended his *Mishneh Torah* to contain laws that are applicable *for all generations* (*Nohagot l'Dorot*). Yet, many of the specific health rules he lays out in *Hilchos Deos* are considered *inapplicable* today precisely because *Nishtanu HaTeva'im* (nature has changed). This seems like a contradiction. Rambam himself knew things change – he didn't include many medical remedies found in the Talmud, presumably because they were outdated even in his time. So why would he include specific health regimens in his eternal code if they were dependent on the potentially changing nature of the human body and environment? He could have just stated the general principle (stay healthy) and advised consulting contemporary medical knowledge. 5. **An Aside (A Thoughtful Tangent):** The Rebbe injects a brief thought ("by way of wit/insight"): Perhaps Rambam's inclusion of these specific, even if potentially temporary, health rules highlights just how precious and important a Jew's physical health is. To safeguard it, even for a limited number of generations, warranted inclusion alongside eternal laws. 6. **Back to the Difficulty:** Even so, the Rebbe concludes, Rambam should logically have clarified that this specific advice was based on the nature of his time, rather than presenting it as seemingly timeless, absolute Halacha. **Section ד (Daled): A Possible Solution Based on Rambam's Own Logic (and why it's still lacking)** 1. **Rambam's Distinction:** The Rebbe proposes a potential answer based on an argument Rambam himself makes in his *Sefer HaMitzvos* (Book of Commandments). Rambam addresses why he counts seemingly temporary Mitzvot, like annihilating the Seven Canaanite Nations, among the eternal 613 commandments. 2. **The Command vs. The Object:** Rambam explains: A command whose *goal* could potentially be fulfilled is considered eternal, even if the *opportunity* to fulfill it doesn't exist in every generation. We must distinguish between the eternal *Mitzvah* (the commandment itself) and the *Davar She'Nitztaveh Alav* (the thing/object upon which the command is performed). The *command* to wipe out the Seven Nations is eternal, but the *object* (those specific nations) might cease to exist ("Ne'edar" - be absent). 3. **Applying it to Health Rules:** Perhaps, the Rebbe suggests, the same applies here (*B'Nidon Didan* - in our case). The *Halacha* or teaching in the Talmud or Rambam regarding health is eternal. However, the "object" it applies to – the human body and its nature – has changed ("Ne'edar"). So, the eternal rule exists, but the subject it was designed for isn't the same, making the rule practically inapplicable *to the current subject*. 4. **Supporting Point:** This aligns somewhat with Rambam's own disclaimer in *Hilchos Deos* where he says his health regimen guarantees health *only* for someone with a basically sound constitution from birth, not someone inherently frail or subject to other specific conditions. This shows the advice is conditional on the state of the "object" (the body). 5. **Why it's Still Not Perfect ("Nit Glattig" - Not Smooth):** The analogy doesn't quite hold up. When the Torah commands wiping out the Seven Nations or Amalek, the Torah *itself specifies the object* as part of the command. In contrast, the health advice in the Talmud and Rambam is presented *without explicitly stating conditions* related to the nature of the person or the remedies. The rules seem universal in their formulation. The condition (the specific nature of the body) isn't built into the text of the rule itself. **Section ה (Heh): The Core Chasidic Explanation – Spiritual vs. Physical Reality** 1. **Introducing the Key Principle:** Now the Rebbe introduces the main explanation, rooted in a fundamental concept from Kabbalah and Chasidus, cited from the Zohar and elaborated upon by the Shaloh (Rabbi Isaiah Horowitz). 2. **The Principle:** *"HaTorah medaberet b'etzem b'elyonim u'meramezet b'shniyus b'tachtonim"* – The Torah speaks *essentially* (primarily, at its core) about the higher, spiritual realms (*Elyonim*) and only *secondarily* hints or alludes (*Meramezet*) to the lower, physical realms (*Tachtonim*). 3. **Clarification:** This does *not* mean the simple, literal meaning (*Pshat*) is unimportant or untrue. The principle *"Ein Mikra Yotzei Midei Pshuto"* (A verse never departs from its simple meaning) absolutely holds. The physical reality described in the Torah is real and relevant. However, the *primary subject matter*, the deeper essence of what the Torah is truly discussing, is the spiritual reality that underlies the physical. The physical world and its events described in the Torah are manifestations or reflections of these higher spiritual truths. 4. **Application to Mitzvot:** The same applies to Mitzvot. A Mitzvah has a physical dimension ("below" - the action we perform) and a spiritual dimension ("above" - its inner meaning and effect in the spiritual worlds). The explanation isn't that we do the physical act and *additionally* it has some spiritual meaning. Rather, the *essential* Mitzvah ("b'etzem") is the spiritual reality ("b'elyonim"), and the physical act we perform ("b'tachtonim") is an extension, a consequence, a way of drawing down and manifesting that higher spiritual reality in the physical world. 5. **Supporting Quote:** The Rebbe brings a Midrash on the verse "He tells His words to Jacob..." explaining that G-d first "does" the Mitzvah in the spiritual realms, and then He tells Israel to do and observe its counterpart physically below. 6. **Reconciling with "Action is Primary":** This might seem to contradict the well-known Chasidic principle *"HaMaaseh Hu HaIkar"* (The Action is the Main Thing) or the Talmudic principle *"Torah Lo BaShamayim Hi"* (The Torah is not in Heaven [but here on earth]). The Rebbe clarifies: G-d's ultimate *desire* is precisely that the Mitzvah be fulfilled *physically*, down here in this world. That's where the main purpose is achieved. Similarly, Halachic decisions are made by earthly courts, not heavenly voices. 7. **The Source is Spiritual:** However, when considering the Torah and Mitzvot *in themselves* (*Mitzad Atzmam*), their origin, source, and root are purely spiritual ("above"). The Torah existed spiritually before the world ("A delightful treasure hidden away for You"). It descends from Heaven to Earth. Therefore, the *essential meaning* ("etzem") of anything written in the Torah always refers primarily to its spiritual aspect. **Section ו (Vav): Applying the Principle to the Health Rules** 1. **The Solution Unveiled:** Based on the principle above, when the Torah (including the Oral Law and Rambam) provides instructions regarding medicine, health, or *segulos*, it is *"speaking essentially about the higher realms"* (*Medaberet b'etzem b'elyonim*). * First and foremost, these instructions refer to *spiritual* health, *spiritual* nourishment, and *spiritual* dangers or remedies. * Only secondarily, as a consequence and reflection (*Meramezet b'shniyus b'tachtonim*), do they allude to the physical counterparts. 2. **Explaining Eternality and Change:** * **Spiritual Eternality:** As spiritual concepts, these teachings *are* eternal and unchanging. Their benefit for the soul's spiritual "health" and "diet" is always true and effective. The physical body's needs (eating, health) are ultimately rooted in, and are physical expressions of, the soul's spiritual needs. * **Physical Change:** How these spiritual realities manifest physically depends on the state of the physical world. * In ideal times (*Shanim K'Tikunan* - years as they should be, spiritually aligned), the spiritual truths translate directly and perfectly into the physical. Thus, the physical advice works physically. * However, when there's a change (and typically, a decline or "descent" - *Yerida*) in the world's spiritual state, the spiritual realities can no longer flow down and manifest perfectly in the physical realm (*Lo Yecholim Lared Lemata Im Kol HaShleimus*). Consequently, their *physical* effect as bodily medicine changes or ceases. * But the instruction remains valid and operative *spiritually* (*B'Ruchnius*). 3. **Analogy: Sacrifices (Korbanot):** The Rebbe provides a powerful example. When the Temple stood, bringing a physical animal sacrifice (*Korban*) provided atonement for sin – a spiritual "healing" (*Refuah*) for the soul. When the situation changed ("because of our sins we were exiled," the Temple destroyed), that physical act became impossible (and forbidden). Does that mean the concept of atonement disappeared? No. The "healing" is now achieved through the *spiritual* counterparts of sacrifice: prayer (which corresponds to the sacrifices) and repentance (*Teshuvah*). The essential spiritual function (atonement/healing) remains, but its physical manifestation changes based on the world's condition. **Section ז (Zayin): Applying the Solution Specifically to Rambam** 1. **Rambam's Divinely Guided Language:** The Rebbe invokes a teaching from the *Tumin* (Rabbi Yonasan Eybeschutz, commenting on the Shulchan Aruch) about great Halachic decisors like the Beis Yosef (R' Yosef Karo) and the Rama (R' Moshe Isserles). Their wording was divinely guided (*Ruach Hashem... l'shonam mechuvan l'Halacha*) – their language accurately reflects the Halacha, sometimes even beyond their conscious intention, because "G-d's spirit rested upon them" and "G-d's desire succeeded through their hands." 2. **Rambam's Eternal Intent:** The Rebbe applies this to Rambam. When Rambam wrote his health laws, "G-d's spirit rested upon him," ensuring his words were aligned with Halacha, including the principle of the Torah's *eternality*. 3. **The Deeper Meaning:** This means that even when a time comes where Rambam's specific physical advice (e.g., about diet) no longer promotes *physical* health (because physical nature has changed due to the world's state), his instructions *remain eternally true and effective on the spiritual level*. Following them, or the principles they embody, benefits the *spiritual* "eating and drinking" of the human *soul* (*Nefesh HaAdam*). 4. **Essence vs. Appearance:** This spiritual meaning is the *essential* truth (*etzem*, *emes*) of Rambam's teachings, even though on the surface (*b'giluy u'v'chitzoniyus* - revealedly and externally) he appears to be discussing only physical health. **Section ח (Ches): Extending the Principle to Torah Study Itself** 1. **Two Dimensions of Study:** The Rebbe now applies the "Elyonim/Tachtonim" (Higher/Lower, Spiritual/Physical) principle to the act of *learning* Torah itself. * **Tachtonim (Lower):** Learning *Nigleh d'Torah* – the revealed, exoteric parts of Torah, primarily Halacha (law) and the simple meaning of the text. This is the study as it manifests "below." * **Elyonim (Higher):** Learning *Pnimiyus HaTorah* – the inner, esoteric, mystical dimensions of Torah (Kabbalah and Chasidus). This is the primary engagement of souls in Gan Eden (the Garden of Eden/Paradise). It involves understanding the inner reasons and mystical secrets of the Mitzvot, as well as the profound concepts of G-d's unity and the order of creation (*Seder Hishtalshelus*). 2. **Relationship Between Nigleh and Pnimiyus:** While practical Halacha is determined from the study of *Nigleh* (done by a soul within a body, "below"), the *essence* (*etzem*) of Torah is revealed through the study of *Pnimiyus* ("above"). 3. **The Benefit of Pnimiyus:** Studying *Pnimiyus HaTorah* illuminates and brings life to the study of *Nigleh*. It helps a person perceive and *feel* – beyond just intellectual understanding or simple faith – that even the seemingly mundane details of Halacha, which are "clothed in physical matters and worldly affairs," are truly G-d's infinite Wisdom and Will. 4. **Leading to Moshiach:** By increasing our efforts in *both* dimensions of Torah study – *Pnimiyus* and *Nigleh* – we merit the ultimate revelation: the "Torah of Moshiach." 5. **Torah in the Messianic Era:** What will Torah study be like then? * **Chasidic Description:** The focus will shift from *Birurim* (clarifying doubts, sifting good from bad – the work of exile) to *Yichudim* (effecting higher spiritual unifications). This will be achieved by performing Mitzvot with deep understanding of their inner meanings (*Kavanos Elyonos*). Therefore, the primary study will be *Pnimiyus HaTorah*, the inner meanings and hidden reasons of the Mitzvot. * **Rambam's Description:** The Rebbe quotes Rambam (again from *Mishneh Torah*, Laws of Kings) describing the Messianic era: The ancient Sages and Prophets yearned for it so they could be free to study Torah and its wisdom without disturbance. The *entire world's* occupation will be solely to *know G-d*. Israel will be great sages, understanding profound, hidden matters (*Devarim HaStumim*), and grasping knowledge of their Creator to the full extent of human capacity. 6. **Conclusion:** The Sicha ends with the fervent hope and prayer for the immediate arrival of Moshiach Tzidkeinu (our righteous Messiah), "speedily in our days, literally." **In Summary:** The Rebbe addresses the apparent contradiction between the Torah's eternality and time-bound elements within it (like outdated medical advice). He rejects explanations based solely on changing circumstances or conditional rules as insufficient for unqualified statements in the Talmud and Rambam. His core answer lies in the Chasidic principle that Torah speaks *essentially* about spiritual realities (*Elyonim*) and secondarily about their physical manifestations (*Tachtonim*). Therefore, the health advice in Torah sources is *eternally true* in its primary, *spiritual* application (healing/nourishing the soul). Its *physical* applicability may change depending on the world's spiritual state, which affects how perfectly the spiritual can manifest physically. This framework preserves the Torah's absolute eternality while acknowledging changes in the physical world. He extends this principle to Torah study itself, emphasizing the importance of learning *Pnimiyus HaTorah* (the inner dimension) to fully appreciate the Divine essence within *Nigleh* (the revealed dimension) and to ultimately bring about the Messianic era, when knowing G-d through the inner dimensions of Torah will be the world's primary focus.