Chasidut su Deuteronomio 33:4

And this is also the explanation of the verse "Moshe commanded [to] us Torah, the legacy of the congregation of Yaakov" (Deuteronomy 33:4) - it is also a hint to the three levels discussed above. "Moshe commanded us" - all of us were commanded to learn God's Torah even if it is not for its own sake, and this is "to us", every person according to their own level. Second, "legacy", this is the second level discussed above, to raise the holy sparks that are called "inheritance of the forebears", as it is known, and the Holy Blessed Name gave us the aspect of this inheritance and legacy to raise up the holy sparks, and this is "legacy". And this is the intention of "maintaining His faith on those that sleep in dust" (Machzor Vitry, Order of Shacharit 88:15), it wants to say that the holy sparks fell down, and the Holy Blessed Name maintains faith with them, to raise them from dust to holiness. And the third level "congregation of Yaakov" is the complete clinging that the righteous have, through which they bring down the flow to all Israel, only good, and behold the righteous congregates the congregations of Yaakov that are collected under the shadow of the righteous' wings to bestow on them.

Therefore, from the moment the Torah was given, the world is no longer solely sustained by God’s benevolence. At the giving of the Torah, God showed even greater kindness, which is called, “eating from the effort of your hands” (Tehillim, 128:2).⁴³That is, human beings were not in a give-and-take relationship with God, and the life and vitality that He bestowed upon creation was an expression of His gratuitous love. However, with the giving of the Torah, mankind could now earn God’s goodness through fulfilling the Torah – “the effort of your hands.” This allows for an even greater degree of closeness. Even though everything still comes from God’s benevolence, it was God’s desire that with the giving of the Torah man should perform actions which enable him to be conscious of God’s light and the knowledge of God’s existence in this world. This is called, “the effort of man’s hands.” The Torah is the sum-total of all of the creation. With the Torah, every person capable of arriving at the entire level of understanding that God allotted for his creation. This is as it is said in the Zohar (Yitro, 83b): All of the later generations were summoned there, and they all received the Torah at Mount Sinai, each one as befit him. Everything in the Torah is applicable to every individual person. This is as the Zohar says (ibid.): “And God spoke all of these words, saying…” (Shemot, 20:1, directly before the Ten Commandments). “Spoke all of these words,” means – all of these meanings, all of these secrets, all of these mysteries, decrees and punishments. “Saying” – means in order for it to be a uninversal inheritance, as it is written (Devarim, 33) “Moshe commanded the Torah to us as an inheritance.” A story is told in the Midrash Rabbah (Vayikra, 9:3), “Rabbi Yannai saw a man who was finely dressed in the manner of a scholar. He invited him home, and in the course of the conversation discovered that he had no Torah knowledge whatsoever, not in the Gemara, Mishnah, or the Chumash. When the man wanted to lead the Grace following a meal, as is the custom for a guest, Rabbi Yannai said, ‘You may do so by saying these words: “A dog at Yannai’s bread.’” The man seized Rabbi Yannai by the collar and said, ‘You are withholding my inheritance!’⁴⁴That is, “you are denying me a relationship to the Torah.” Rabbi Yannai said, ‘What is your inheritance?’ The man said, ‘Once I was walking past a school, and I heard the children saying, “Moshe commanded us the Torah, an inheritance of the community of Yaakov.” The Torah does not say, “An inheritance of the community of Yannai,” but rather, “An inheritance of the community of Yaakov.”’”⁴⁵The continuation of the story: “Rabbi Yannai then wanted to know in what merit this man was eating at his table. The man said, ‘In my entire life, I always kept silent upon receiving an insult, and I never saw two people arguing and did not make peace between them.’ Embarrassed, Rabbi Yannai said in shame, ‘You possess such good behavior, and I called you a dog.’”

In God’s great mercies, He established Torah scholars in every generation to seek the knowledge of God, and open the gates of Torah knowledge according to the needs of the times. The Zohar (Bo, 2b) quoted above makes mention of this idea, how the prophecy of Yehezkel was suited to the needs of his generation. In the same way God sent a redeemer to Israel, whose splendor was as the Holy One of Israel,¹³⁶This is a play on words, the Baal Shem Tov, whose name was Israel, was a redeemer for the nation of Israel. our master and teacher, whose name pleasant and whose pleasantness fit his name, Rabbi Yisrael Baal Shem Tov. God opened the gates of wisdom, understanding, and consciousness for the Baal Shem Tov. He sought out the knowledge of God’s perfect Torah, and prepared his heart to explicate and discourse on the hidden realms of wisdom. In his days, he managed to bring the sublime secrets of wisdom down into the boundaries of human understanding. He succeeded in making the Torah accessible to the masses of Israel. For the Torah was not given to God’s holy angels, but to the seed of Yaakov whom God had chosen,¹³⁷This is referring to the famous story in the Talmud that relates and angel’s complaint, when God gave the Torah to Israel. In defence of God’s decision, Moshe asked the angels, “What is written in the Torah? ‘I am the Lord your God who brought you out of Egypt.’ Did you go down to Egypt? Were you enslaved to Pharaoh? Do you worship idols, kill or steal? Why then should the Torah be yours?” From here, concludes the Midrash, we see that the Torah is meant for man, not for angels. In R. Gershon Henokh use of the image, he means to say that even the highest realms of Torah – the secrets of Kabbalah – is meant for the masses, and not merely elite scholars. and it is essential for every soul of Israel to reach everything that is written in the Torah and bring it within the boundaries of his mind’s grasp and knowledge. And even for our generation, a generation of lowly status and little knowledge, did God send him with the perfect language necessary to teach, understand, and come close to even the most sublime of the Torah’s mysteries. The Baal Shem Tov opened up an inner gate that had been closed until his days. He opened it before the entire community of Yaakov, for the Torah is not in Heaven,¹³⁸See Devarim 30:12. BT Bava Meziah 29b. but the birthright and fiancée¹³⁹See BT Berachot, 57a: “If one dreams he has intercourse with a betrothed maiden, he may expect to obtain knowledge of Torah, since it says (Devarim 33:4): “Moses commanded us a law [Torah], an inheritance of the congregation of Jacob. Read not morashah [inheritance], but me’orasah [betrothed].” of every Jew. Everyone who seeks God with a full heart will find in the Baal Shem Tov’s words the way of understanding and clear path for the upright in order to understand, discern, hear, learn, teach, guard, perform, and uphold all the words of the Torah.¹⁴⁰Weekday morning liturgy, blessing preceding the recitation of the Shema Yisrael. All of the Divine attributes and Sefirot, whether mentioned or hidden, contain the whole order of God’s governance of everything, from the highest heights of the spiritual world down to lowliest of levels, and man is capable of receiving them within the limits of his mind. And all of the events recounted in the Torah are experienced by every one of Israel in every generation, in general and in particular. The Torah is the essential teaching for every Jew to enable him to conduct all his affairs justly.¹⁴¹See Tehillim 112:5. The Baal Shem Tov opened a gate in the brilliant light of the firmament, the holy teachings of the Zohar and the writings of the Arizal, explaining all their words in clear and straightforward language, the language of wisdom. In this way the Divine abundance of the mysteries may drip into the heart of man, so that he may behold God from his very flesh.¹⁴²See Iyov 19:26. From the days of the Baal Shem Tov and onward, the gate to the garden of God and the paradise of wisdom had been opened, inviting man to enter. From his days, the spring has begun to flow from the House of God,¹⁴³See Yoel 4:18. and with the passage of time, it only grows stronger and stronger. The Baal Shem Tov established many students, all geniuses and holy servants of God.