The question asked in this maamar: Why was Mount Sinai chosen as the mountain on which to give the Torah?
We need to understand the idea that the Torah was given specifically on Mount Sinai, and not on the mountains of Tavor, Chermon, or Karmel, which also came to ask Hashem to have the Torah given on them, as it is written in the translation and commentary on the Tanach of Rabbi Yonasan ben Uziel on the verse, in the book of Shoftim, (5:5) “The mountains trembled before Hashem, this is [a reference to what happened] with Mount Sinai, [which was humble] before Hashem, G-d of the Jewish People.”
This is what is written there in his commentary: What is the meaning of: “The mountains trembled before Hashem?” That the mountains of Tavor, Chermon, and Karmel fought with each other, and each one said to the other: “Upon me should Hashem reveal His Divine Presence, since I am worthy of it!” And the other mountain replied the same, “Upon me should Hashem reveal His Divine Presence, since I am worthy of it!” Hashem said: “I will reveal My Divine Presence on the Mountain of Sinai since it is the weakest and smallest of all the mountains.”
And in his commentary on the verse in Tehillim (68:17), “Why do those tall mountains dance around haughtily? The mountain [of Sinai is the one] that Hashem has chosen to rest [his Divine Presence on by giving the Torah], [through this] Hashem will also dwell eternally [in this world].” In his commentary, Yonasan ben Uziel explains the verse as follows: “Hashem says: It is not my desire to give the Torah on haughty and arrogant mountains, it is on this humble mountain of Sinai that Hashem desires to make His Divine Presence dwell on.”
The lesson of humility:
Meaning, that the idea of the tallness of the mountains of Tavor and Chermon (and Karmel) is the concept of greatness. Each one raises himself up with haughtiness, and haughtiness is the source of all evil. This is like it is known regarding the concept of the “shattering of the Keilim-Vessels.”
The Concept of Light and Vessels
To explain this concept, we need a brief review of the idea that Hashem creates everything using His “Orot-Light” and “Keilim-Vessels:”
The term “Light” refers to the revelation of Hashem, which reveals Hashem’s limitlessness, how Hashem is beyond the limitations of time, space, spiritual levels, and any possible definition.
The word “Keilim” literally means “vessels,” “garments,” or “instruments.” In this context, it refers to Hashem’s ability to contain His limitless revelation in specific parameters and attributes, such as wisdom and kindness. These vessels are then able to be a source for the creation of limited creations. They also become the ways through which Hashem interacts with His creations. Thus, when His Light becomes invested in the Keilim and expressed through them, the creations can receive His Light in a manner that they can contain, thus enabling then to receive their lifeforce from Hashem and interact with Him.
The analogy for this process is as follows: The soul is a spiritual entity that cannot be divided into parts. It is one simple essence. When it gives life to the body, it expresses itself differently in each part of the body; the power to see is expressed in the eye; the power to hear is expressed in the ear, etc. Thus, the simple, indivisible life power of the soul becomes limited by being “invested” in the organs of the body. This lifeforce takes on the property and is expressed differently according to the nature of each organ. Similarly, Hashem’s simple, infinite and indivisible Light becomes invested and expressed through the Keilim.
Now, when Hashem decided to create the world using His “Light” and “Keilim,” He first created a system of Keilim called “Tohu,” where each vessel strove to be infinite, just like the Light is infinite. The attribute of Kindness wanted to be infinite Kindness, not leaving room for the opposing attribute of Severity to exist or find any expression. Similarly, Severity wanted to be infinite Severity, without any room for Kindness at all.
Even though, in theory, the desire to be infinite corresponds to the character of the Light, which is infinite, in actuality, it was a disaster. Since all of the attributes wanted to be infinite at the same time, none of them were able to co-exist, and they all broke apart and shattered. This is like a team of workers on which each individual wants to be the boss, to the point that the whole enterprise falls apart and no one gets anything done.
Thus, the “shattering of the Keilim-Vessels” of the system of Tohu was a direct result of the fact that each attribute only felt its own need to be infinite. This idea is the spiritual source of the ego that we, created beings, have, where we feel our own spiritual or physical needs more than those of others.
After the “shattering of the Keilim” of Tohu, Hashem made a new system of Keilim, called Tikun. In the system of Tikun, each attribute is not only nullified to the Light, but also to all the other attributes. Since the Keilim of Tikun are more “selfless” and “humble,” they are able to work together to reveal Hashem.
The lesson of this story is that in order to reveal Hashem, one needs to be humble and selfless (just like the Keilim of Tikun) and not self-absorbed (like the Keilim of Tohu). (Obviously, the Keilim of Tohu weren’t selfish in a physical sense, G-d forbid. Each one wanted to be infinite because it felt that this is what Hashem wants. This is the spiritual source for the ego, as it exists down here, where the ego wants to expand itself continuously, but has completely lost track of its original goal of expanding itself for Hashem’s sake).
This is the meaning of what it says in the maamar: “Haughtiness is the source of all evil, as it is known regarding the concept of the ‘shattering of the Keilim.’” The source of all unholiness derives from the “shattering of the Keilim” of Tohu, and the cause of that “shattering” was from the aspect of spiritual “ego” that existed in that system. Thus, the ultimate source of all unholiness is ego.
The Main Idea of Torah: Nullifying Ego
The main idea of the Torah is to nullify one’s ego to Hashem, as this concept is explained in connection with the verse (Vayikra 22:32), “And you will not make yourself into a place devoid of My holy Name (through your ego), and I will be sanctified in the midst of the Jewish People, I am Hashem Who makes you holy.” This concept is explained in many places.
The word “תְחַללו,” which literally means, “desecrate,” comes from the word חִלֵל, and could also be translated as “make an empty space,” from the word חָלָל-A gap. Thus, the simple meaning of וְלֹא תְחַללו אֶת־שֵם קָדְשִי is that you should not desecrate Hashem’s name. Since His Name is placed upon the Jewish People, when we do something improper it reflects badly on Hashem.
However, the interpretation used here of וְלֹא תְחַללו אֶת־שֵם קָדְשִי is as follows: “Hashem’s Name-שֵם קָדְשִי” refers to a revelation of Hashem. The verse is telling us that we must allow Hashem to be revealed through us, just like a window allows light to be revealed through it, and “not to create a vacuum-וְלֹא תְחַללו” devoid of Hashem’s revelation. How is such a vacuum created? Through our ego. Like it says in the Talmud (Sotah 5a), Hashem says about someone who is haughty that “there isn’t enough room for both of us to dwell together.” Meaning that one’s inflated ego blocks out Hashem’s revelation, creating a void, a חָלָל, where Hashem cannot be felt or perceived. Thus, the verse is telling us to nullify our ego enough that we don’t create a vacuum, a space devoid of Hashem’s revelation. This, then, is the main idea of the Torah: To reveal Hashem in the world. This is only possible when we nullify our egos to Him.
And this is also the idea of what our Sages say (Eiruvin 54a), “If a person makes himself like a desert that everyone steps on – Rashi on that passage explains that this means that he has no ego – then the Torah will be given to him as a gift.”
And like we say at the end of the Shemona Esrai prayer, “And let my soul be like dust to all,” and only afterward do we ask in the next verse, “Open my heart in the study of your Torah.”
Why a Mountain at All?
Therefore, the Torah was given on a mountain, which is “low,” which is representative of humility, meaning that he doesn’t lift himself up above others. The first question of why Mount Sinai specifically was chosen over other mountains is answered: It is because of Mount Sinai’s “lowness” and humility, which is needed in order to receive the Torah.
The Alter Rebbe now asks the main question of the maamar: If the ego is a contradiction to Torah, then why give the Torah on a mountain at all?
However, we need to understand: If it is true that having ego and “tallness” is the opposite of being able to receive the Torah, then why was it given on any mountain at all? Indeed, Mount Sinai is also still a mountain, which is the idea of “tallness” and ego. It just isn’t as tall compared to other mountains, but it is a high place relative to a plain or valley. So why was the Torah given on a mountain and not in a low place, like a valley?
The Balance of Humility and Self-Esteem
The idea that will answer this question is as follows: In truth, even though every person needs to be very humble, nonetheless, one needs to be strong and courageous and needs the self-worth to raise himself up to some extent, as it is written regarding King David (Divrei Hayamim II 17:6), “And he lifted up his self-esteem (lit. “his heart”) so he can go in the ways of Hashem.”
For if he doesn’t pick up his self-esteem at all, then he won’t have the courage to approach the service of Hashem, since he will ask himself, “Who am I anyway, and what is my service worth?” Therefore, he needs to raise his heart in yearning and longing to come close to Hashem and have his own feeling that he wants to come close to Hashem because this is best for him. But, at the same time, he needs to have much more selfless dedication and commitment to fulfilling Hashem’s will than to his own personal interests.
The Alter Rebbe has given one answer as to why the Torah was given on a mountain: The idea of a mountain is ego, and a person needs some ego, some self-esteem and pride, in order to have the motivation to connect to Hashem through learning, prayer, and mitzvos. However, even this pride in holiness needs to be kept in check so that it shouldn’t get out of hand. This is the idea of a “small mountain,” a well-balanced ego that is just big enough to motivate the person to move forward, but not so big as to get him to think that he is better than others.
The “Ego” of One Eighth of One Eighth
The idea of Mount Sinai being a “mountain” but also “small” will be understood by the Alter Rebbe’s explanation of the following concept mentioned in the Gemara (Torah Or on Megilas Ester 91b): “A Torah scholar needs to have an “ego” consisting of one eighth of one eighth, and that small amount of ego (1/64) he needs to wear like a kernel of grain is encompassed by the chaff.”
The Alter Rebbe explains that in the mind, the main component is Chochma-wisdom, which is said to have 32 paths, and the heart is called לב which is the numerical equivalent of 32. Thus, 1/64 of ego means that out of all of his combined intellect and emotion, only one single aspect should be in a mode of “ego.” There needs to be a yearning in the heart that he should want to have Chochma, that he should want to achieve nullification to Hashem and a connection to Hashem. For if there is no yearning to strive higher, then he will never achieve the true nullification and true connection to Hashem.
Why is it compared to a kernel of wheat wearing chaff? The Mittler Rebbe explains in Hosafos on Torah Or (119c-120b), as follows: When wheat starts to grow from the ground, the chaff protects the kernels from the wind and the heat of the sun while the grain is growing. But once it is fully developed, the chaff is no longer needed and should be discarded so that the person can eat just the kernels (after being ground into flour and made into bread, etc.).
So too, when a person starts to serve Hashem, he needs that “ego,” meaning the yearning and striving for more that he feels he is missing and he wants to grow spiritually to become something much greater. Only after years of spiritual growth can he come to a level that he is so nullified to Hashem that he doesn’t feel himself at all, and he doesn’t feel he as any spiritual agenda. He only feels Hashem and His mission. At that point, he can discard his “ego” for spiritual growth, just like the chaff is discarded.
However, until he reaches that level, he needs the “ego” to protect him from the “wind and heat,” meaning from the feelings of inferiority asking him, “Who am I to grow spiritually and want closeness to Hashem? I’m a nobody, I’ll never accomplish it,” or similar feelings. To protect him from that, he needs a minute ego (1/64) to keep him going.
The Joy of the Humble
Now the Alter Rebbe will give another answer of the meaning of a “small mountain:” And this is also the idea of what it says (Yeshayahu 29:19), “And the humble will increase in their joy in Hashem.”
Now, usually, the idea of joy is that the person feels himself strongly and picks his ego up, which is the opposite attitude of total surrender to Hashem’s Will with dedication and selflessness, however, this type of joy and uplifted feeling comes specifically from his humility and selflessness, as it is written in Tanya at the end of chapter 34, that because of one’s body and animal soul he feels very bad about himself, since they are constantly pushing him after physicality instead of striving to connect to Hashem, whereas, his joy comes from his G-dly soul and the spark of Hashem that is invested in his soul to enliven it. (See there where this concept is explained at length).
See also what is explained in a different place in Likutay Torah: There is something that seems contrary to what would be expected: The more that a person will think deeply into how lowly his animal soul is, to the point of being disgusted by it, then, not only will it not stop him from having joy, but, just the opposite, it will enable him to have true joy, for then his G-dly soul’s joy in the study of the Torah will be doubled and redoubled. And this is “And the humble will increase in their joy in Hashem.”
