214. Known in the Gates

I Heard on Shavuot [Feast of Weeks], 1939, Jerusalem

“I am the Lord your God.” Also, in The Zohar, “known in the gates.” Question: Why did our sages change from the written word of calling the festival of the assembly by the name “the giving of our Torah”? In the Torah, this festival is specified by the name “offering of first-fruits,” as it is written, “Also in the day of the first-fruits.” Our sages came and named it “the giving of our Torah.”

The thing is that our sages did not change anything; they only interpreted the matter of the offering of the first-fruit. It is written, “Let the field exult, and all that is in it; then shall the trees of the forest sing for joy.” The difference between a field and a wood is that the field bears fruit and woods are infertile trees, which do not bear fruit.

This means that a field is discerned as Malchut, which is discerned as acceptance of the burden of the kingdom of heaven, which is faith above reason.

But what is the measure of the faith? This has a measurement, meaning it should fill to the very same extent as the knowledge. Then, it will be called “A field that the Lord has blessed,” meaning bearing fruit. This is the only way by which it is possible to adhere to Him since it places no limits on him because it is above reason.

Knowledge, however, is limited. The measure of the greatness is according to the measure of the knowledge. And this is called “Another God is sterile and does not bear.” This is why it is called “a wood.” However, in any case, both are called “edges.” But there should be a discernment of the middle pillar, meaning that he needs knowledge, too, but on condition that he does not spoil the faith above reason.

Yet, if he works with knowledge a little better than with faith, he immediately loses everything. Instead, it should be to him without any difference. Then, “The field will exult, etc., the trees of the wood will sing for joy,” for then there is correction even for “another God,” discerned as the “wood,” because he will be strengthened by faith.

This is the meaning of what is written about Abraham, “Walk before Me, and be wholehearted.” RASHI interprets that he does not need support. About Noah, it is written, “Noah walked with God,” that he needed support, though in any case it is support from the Creator. However, the worst that can ever be is needing the support of people.

There are two matters:

1. a gift,

2. a loan.

The gift that one takes from people is the support, and he does not want to return it, but wants to use it for the rest of his life.

And a loan is when he takes for the time being, meaning as long as he has no strength or power of his own, but he hopes that through work and labor in sanctity and purity he will obtain his own strength. At that time, he will give back the support he took. Yet, this, too, is not good, because if he is not rewarded with obtaining, he will fall.

Let us return to the issue that the “giving of the Torah” and not the “receiving of the Torah” was because then they were rewarded with the Giver of the Torah, as it is written, “We wish to see our King.” Hence, the main thing with which they were rewarded is the “Giver of the Torah.” And then it is called “a field that the Lord has blessed,” meaning a field that bears fruit.

This is the meaning of the first-fruit, meaning the first fruit of the field. It is a sign of being rewarded with the “Giver of the Torah” and complete awareness. This is why he says, “A wandering Aramean was my father.” Previously, he had descents and cunningness, but now it is a sustainable connection. This is why our sages interpret the matter of the first-fruit as the “giving of the Torah,” when they are rewarded with “the Giver of the Torah.”