בס"ד

Parashat Behaalotcha This week’s Torah reading talks about the Manna, the “bread” that the Jewish people ate in their trip through the desert. There are, actually, two types of bread: heavenly bread and earthly bread. Based on Likkutei Sichot, vol. 4, p. 1035

The Manna and the Inner Dimension of Torah

This week’s Torah portion is Beha’alotcha, a name that literally means “when you raise up,” referring to Aaron the High Priest lighting the lamps of the Menorah in the Tabernacle. Although the parashah contains many different stories and themes, I would like to focus on one particular subject: the manna, the miraculous food that sustained the Jewish people during their forty years in the desert.

The Gift of Manna

In this parashah, the Jewish people complain to G-d. They feel they lack food and water, and some even express a desire to return to Egypt. In response, G-d provides them with manna, the heavenly bread that would nourish them throughout their journey.

Our sages explain that the manna did not descend in the same way for everyone. Its manner of arrival reflected each person’s spiritual level.

Thus, while everyone received manna, the amount of effort required depended on their spiritual standing.

Bread from Earth and Bread from Heaven

The sages point out a fascinating distinction between ordinary bread and manna.

Regular bread, which comes from the earth, requires significant human effort. One must plow, sow, harvest, grind, knead, and bake before finally producing a loaf of bread. Moreover, after eating it, the body discards waste.

Manna, however, was different. It was called “bread from heaven.” Although some people had to work harder than others to obtain it, once consumed it produced no waste at all. It was completely refined nourishment.

This distinction carries a profound spiritual lesson.

The Torah as Bread

Our sages teach that G-d “looked into the Torah and created the world.” The Torah is the blueprint of creation, and therefore every phenomenon in the world has its spiritual counterpart within the Torah itself.

The Torah is often compared to bread. Just as bread becomes part of a person’s body, Torah becomes part of a person’s mind and soul, transforming who they are.

King David expresses this idea when he says that G-d’s Torah is within his innermost being.

Within the Torah itself, we can identify two kinds of “bread”:

The Revealed and the Inner Torah

The “bread from the earth” represents the revealed dimension of Torah. This includes:

Studying this part of Torah requires effort. One studies arguments between sages, analyzes legal principles, asks questions, and searches for proofs. Sometimes, while immersed in these intellectual discussions, one may almost forget that the ultimate purpose is to connect with G-d.

In contrast, the “bread from heaven” represents the inner dimension of Torah, often referred to as Pnimiyut HaTorah, especially as revealed through Chassidic teachings.

This inner wisdom speaks directly about G-d: His unity, His relationship with creation, what He expects from us, and how a person can develop love and awe for the Creator. When studying these teachings, it is almost impossible to lose sight of G-d, because He is the very subject being discussed.

The sages describe this dimension as being learned “smoothly,” without spiritual waste. Its purpose is not merely intellectual understanding, but inner transformation.

Is the Inner Torah Only for the Righteous?

One might think that such elevated teachings are reserved only for spiritually advanced individuals. After all, the manna fell directly at the doors of the righteous.

However, the story of the manna teaches exactly the opposite.

Even the wicked received manna. They had to work harder for it, but it was still given to them. Likewise, the inner dimension of Torah is not intended only for the righteous. It has the power to elevate every Jew, regardless of his or her spiritual level.

Whether one is a tzaddik, a beinoni, or even someone struggling spiritually, these teachings awaken love of G-d, reverence for G-d, and a deeper awareness of one’s purpose.

The Inner Torah and the Nations of the World

This principle extends beyond the Jewish people themselves.

While there are certainly parts of the Torah that non-Jews are not obligated, or even permitted, to study, there are also many aspects of the inner Torah that are universal in nature. Teachings about the existence of G-d, His unity, His providence, and the proper relationship between humanity and the Creator are relevant to everyone.

These ideas help a person understand:

If there is uncertainty about which subjects are appropriate for non-Jews to study, one should consult a knowledgeable rabbi. Nevertheless, many of these universal teachings are intended to help all people draw closer to G-d.

The Manna That Reached Everyone

Interestingly, the sages derive this idea from another aspect of the manna.

They explain that if manna was not gathered, it eventually melted into water. That water flowed into rivers and streams, where animals would drink from it. Later, when non-Jews hunted and ate those animals, they could taste the unique flavor of the manna.

Through this experience, they came to recognize the special blessing and spiritual stature of the Jewish people.

In a symbolic sense, the influence of the manna extended beyond those who directly received it. Likewise, the spiritual light of the Torah, especially its innermost teachings, has the power to illuminate the entire world.

מַסְקָנָה

The story of the manna teaches that G-d’s deepest gifts are not reserved exclusively for the spiritual elite. Although different people may require different levels of effort to receive them, they are ultimately intended for everyone.

The revealed Torah refines the intellect through study and analysis. The inner Torah refines the heart by awakening a living relationship with G-d.

By studying both dimensions of Torah—and by applying those universal teachings that are relevant to all humanity—we come to know our Creator more deeply and appreciate the precious gift He has given the world through His Torah.

Good Shabbos.

שיחה מאת הרב טוביה סרבר


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