Sunny Fields and Orchards

Free translation and adaptation of a discourse by
The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson
15 of Shevat 5732 [1972]

by Rabbi David Rothschild


A Chassidic discourse is the most developed form of the inner Torah. Every word is sculpted by Divine Inspiration. Delivered to coincide with a weekly Torah reading or Jewish festival, these discourses make a spiritual connection with auspicious times.

Concepts from Kabbala and Zohar are developed to perfection. Their relevance to the Five Books of Moses and Tanach (Old Testament) as well as passages from the Talmud is expounded upon. This reveals their "inner meaning."

These discourses presuppose a familiarity with Torah. Perhaps for these reasons, only a handful has been translated into English and published as books by the Kehot Publication Society.

Over the course of two hundred years, the Lubavitcher Rebbes delivered thousands of discourses. Now for the first time they are being made public on the Internet.

In the texts that follow an attempt was made to abridge and elucidate their content. To provide background information for difficult terms and concepts, additional material from other Chassidic discourses, appears in brackets. The remaining content is a free translation.


Part 1

Part 2

Part 3 (of 3)


Secret Fruits

Torah itself possesses these two types of fields: produce fields and orchards. Sometimes Torah is compared to wheat and barely. Other times it is compared to fruit: wine, olives, oil and date-honey. Wheat and barley refer to the Revealed Torah which is called bread as King Solomon said, "Come eat of my bread" (Proverbs 9:5). On the other hand, wine, oil, and honey refer to the Secrets of the Torah.

The difference between these two aspects of Torah can be understood from the Zohar. The Zohar calls the Revealed Torah the Tree of Good and Evil. This is similar to the Three Lower Worlds of Creation, Formation and Action. In these worlds division exists.

This is not the case in the Secrets of the Torah - the "inner" Torah. In that level there doesn't exist any arguments or division of opinion.

[The Revealed Torah includes the Talmud and the Code of Jewish Law. Complicated legal arguments rage between the Sages in their attempt to discern the correct definition of the Law.

Whereas in the Secrets of the Torah - Kabbala, Zohar and Chassidism - mystical concepts are elaborated upon in a straightforward manner.]

To obtain the secrets of the Torah, one must first undergo a personal struggle and self-nullification to a greater degree than when learning the Revealed Torah. The Talmud cautions, "The secrets of Torah are only revealed to those who have inner anxiety." However, after the individual has achieved perfection in his performance of the commandments and his own personal refinement, then the Divine Presence "speaks" from within his throat. Once this level has been realized, further struggle is unnecessary.

The difference between the Revealed and Concealed Torah corresponds to the difference between grain and fruit. Regarding wheat the Sages mutably asked, "And do people eat wheat in the form it is found in the fields?" Exertion is required to render wheat suitable for human consumption. This is not the case with fruit. Generally, the moment fruit has ripened on the tree it can be eaten.

Wheat symbolizes the Three Lower Worlds of Creation, Formation and Action. In those worlds, even after purification has taken place, further work is required. This is not the case with fruits. Fruits allude to the rectification in the world of Emanation. Once perfected, additional exertion is unnecessary.

G-d's Garden

Isaiah promised, "In the Future Era Jacob will take root: Israel will blossom and bud, and the face of the world will be filled with wheat" (Isaiah 27:6). His prophecy pertains to the Egyptian Exile and all the subsequent exiles: Going into exile is likened to the sowing of seeds which later blossom.

The verse also hints at the descent below of souls, described by the Talmud as, "A fall from the highest peak into the deepest pit." The purpose of which is so that "Israel will blossom and bud," until, "On that Day sing to her, A vineyard of frothing wine" (Isaiah 27:2).

"And the face of the world will be filled with wheat": at first like wheat and bread. Then afterwards Israel will be as the fruits of a vineyard and orchard: wine and oil as Solomon prophesized, "Let my beloved come into his garden and eat its choicest fruits" (Song of Songs 5:1).

And specifically through the labor of, "Dwelling in the gardens of others, listening for Your voice" (Song of Songs 8:13). Here Solomon alluded to times of Exile when Jews occupy synagogues and rabbinical academies, even though they are located in the gardens of "others." By means of their spiritual toil, Jews cause G-d to enter His "garden."

Then the essence of the Divine Presence will be revealed in this physical world as it originally was in the Garden of Eden. What's more, the future revelation will be with greater strength and vigor. Until we will reach the revelation when, "He will kiss me with the kisses of his mouth" (Song of Songs 1:2); these are the Secrets of Secrets of the Torah which the Messiah will teach.

Jeremiah prophesied this, "G-d called your name, a young oil tree, beautiful with goodly fruit" (Jeremiah 11:16). Just as crushing an olive brings forth its oil, likewise Israel during the times of exile, gives forth "oil to illuminate" (Exodus 25:6). These are the mitzvahs and Torah as it is written, "For the mitzvahs are as a lamp and the Torah is light" (Proverbs 6:23). Jews can effect this because G-d' light shines in their souls, "The soul of man is the lamp of G-d" (Proverbs 20:27).

Jews illuminate the darkness of the Exile. Until, "The night will shine like the day" (Psalms 139:12), in the true and complete Redemption, through the Righteous Messiah, which is about to happen.


[on to Part 3]


[Rabbi David Rothschild, a resident of Tsfat, is the founder and editor of Nefesh Magazine.]


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