The Torah's journey through history has been marked by distinct revolutionary stages, each bringing new dimensions of understanding and accessibility to Divine wisdom
Gadd's Notes from the Sages writings:
"If someone tells you there is wisdom among the nations, believe it; but if they tell you there is Torah among the nations, do not believe it"—this teaching from the Talmud (Eicha Rabbah 2:13) underscores the value of secular knowledge while affirming that the profound wisdom of the Torah, rooted in divine truth, remains unique to the people of Israel."
1. The First Revolution: The Torah Given at Sinai-Written Torah
The foundation of Jewish wisdom began with the giving of the Written Torah at Mount Sinai, establishing the eternal covenant between G-d and the Jewish people.
2. The Second Revolution: The Oral Torah
The development of the Oral Torah marked a crucial evolution, elevating Torah study into a profession accessible to both men and women, expanding its interpretation and application.
3. The Third Revolution: Inner Dimensions of Torah
The revelation of Chassidut and Kabbalistic teachings opened new spiritual horizons, unveiling the deeper mystical dimensions of Torah wisdom.
4. The Fourth Revolution: Teaching Torah to the Nations
This stage represents the unprecedented dissemination of Torah wisdom to all peoples, translated and adapted into seventy languages for universal accessibility.
5. The Fifth Revolution: 70 Dimensions of Torah to 70 Nations
The current phase explores the multifaceted nature of Torah wisdom, revealing its seventy distinct dimensions to resonate with the diverse perspectives of all nations.
A Detailed Explanation: We provide an in-depth exploration of the teachings, insights, and profound messages contained within the Torah framework, offering clarity and understanding.
1. The First Revolution: The Torah Given at Sinai-Written Torah
The initial revelation of the Torah at Mount Sinai marks the foundation of Judaism. It represents the divine gift of the Written Torah, encapsulating the laws, narratives, and commandments given to Moses. This monumental event established the covenant between God and the Jewish people, solidifying the Torah as the eternal blueprint for life, spirituality, and divine service.
Note: That's 3,336 years since we stood together as a single nation at Mount Sinai, trembling in awe as we accepted the entire Torah for all generations.
The Written Torah, revealed at Sinai, represents a direct revelation of God's will. From this moment, there was a clear distinction between the Written Torah and the Oral Torah. Everything not explicitly written in the Five Books of Moses (and later in the entire 24 books of the Tanakh)—laws, interpretations, scriptural expositions, and rabbinic enactments—was required to be transmitted orally.
As the Ba'al HaTurim (Rabbi Yakov ben Asher, 1269-1343) comments on Exodus 31:18, every Torah scholar is adorned with these 24 books just as a bride is adorned with 24 ornaments.
The Transmission of Torah: A Divine Chain
1. Moses to Joshua:
The Torah explicitly describes Moses appointing Joshua as his successor, stating: "You shall place some of your majesty upon him" (Numbers 27:20).
The Talmud (Bava Batra 75a) emphasizes that while Moses transmitted the entire Torah to Joshua, there remained unique aspects of Moses' prophecy that were unparalleled: "The face of Moses was like the face of the sun, and the face of Joshua was like the face of the moon."
Rambam (Maimonides) in his introduction to the Mishneh Torah highlights that Joshua received not only the Written Torah but also the Oral Torah, forming the bedrock of Jewish tradition.
2. Joshua to the Elders:
The elders, known as the Zekeinim, were leaders of their generation who governed Israel after Joshua's passing.
Their responsibility was to safeguard the Torah's teachings and ensure their application in a rapidly changing society.
Tosefta Sotah 13:2 notes that the elders continued the tradition of centralized Torah authority, rooted in the principles received at Sinai.
3. Elders to the Prophets:
The prophets received the tradition, combining Torah teachings with their unique prophetic insight.
Malbim writes that the prophets' role was to align the nation's spiritual path with the divine will, using Torah as their foundation.
Rabbi Yehuda HaLevi in the Kuzari (2:36) emphasizes that the prophets upheld the Torah's laws while ensuring the moral and spiritual development of the people.
4. Prophets to the Men of the Great Assembly:
This body of 120 sages played a pivotal role in formalizing many aspects of Jewish practice.
The Talmud (Berachot 33a) praises them for instituting prayers that reflect the glory and unity of God's name.
They were instrumental in ensuring that Torah study and observance remained accessible to all, even in times of exile.
The Men of the Great Assembly were established during the early Second Temple period (circa 5th century BCE), following the return of the Jewish exiles from Babylon under the leadership of Ezra the Scribe and Nehemiah.
This body of sages functioned until approximately the time of Shimon HaTzadik, one of its last members, who lived around the 3rd century BCE.
2. The Second Revolution: The Oral Torah – Elevating Torah as a Profession for Both Men and Women
The Evolution of Torah Leadership
Anshei Knesset Hagedolah—The Men of the Great Assembly
The Sages of the Mishnah
The Rabbis of the Talmud
The Little-Known Rabanan Savorai-Savoriam ("Reasoners")
The Geonim of Babylon - Genius
The Rise of the Rishonim – Early Ones
The Era of the Acharonim – Later Ones
The Lubavitcher Rebbe advanced this revolution to an even greater extent. He challenged Maimonides' assertion that "most women's minds are not attuned to learning," asserting that this notion no longer holds true in contemporary times. Women, he explained, have advanced both intellectually and spiritually, and far from trivializing Torah study, they are now fully capable of deep and meaningful engagement with it.
The Rebbe's perspective was not merely a practical assessment of societal changes but was deeply rooted in the teachings of the great Kabbalist, the Holy Ari. The Ari described a cosmic process known as aliyat ha-nukva ("the ascent of the feminine"), which reflects the spiritual elevation and rising status of women in the world.
Thus, what might initially appear as a concession to external societal pressures is, in reality, a reflection of profound spiritual and social progress. This revolution signifies a transformative step forward in advancing Torah study and practice, embracing the evolving roles and contributions of women in the fulfillment of divine wisdom.
3. The Third Revolution: Inner Dimensions of Torah/Chassidut and Kabbalstic Teachings
Pnimiyut HaTorah (the inner dimensions of Torah)
The Baal Shem Tov moved to Medzhibuzh, where he began spreading his teachings, in the year 1740. On the Jewish calendar, that is the year 5500.
The Baal Shem Tov's move to Medzhibuzh in 1740 (corresponding to the Jewish year 5500) holds profound significance in Jewish mystical thought and history. This period is seen by many sages as a turning point in the unfolding of redemption and spiritual renewal. The Jewish year 5500 marks the midpoint in the sixth millennium, which, according to Kabbalistic tradition, corresponds to Friday afternoon in the cosmic "week" leading to the Messianic era, envisioned to begin in the seventh millennium. This timeframe is laden with eschatological significance, symbolizing preparation and spiritual elevation before the ultimate Sabbath of creation.
The Jewish year 5500 is associated with a "cosmic awakening." Kabbalistic teachings suggest that just as the afternoon hours before Shabbat are filled with preparations, the years leading up to the seventh millennium are charged with urgency and opportunity for spiritual refinement. The Baal Shem Tov's mission is interpreted as part of this divine plan to accelerate spiritual awareness and redemption.
Description:
The third stage is the revelation of Pnimiyut HaTorah (the inner dimensions of Torah), which encompasses Kabbalah and Chassidut. These teachings reveal the mystical essence of God's will and creation.
This stage is associated with figures like Rabbi Shimon bar Yochai (Zohar) and the Baal Shem Tov (Chassidut).
Insights from the Sages:
Zohar, Bereshit 1a:
The secrets of Torah are likened to a hidden light that will illuminate the world in the time of Mashiach.
Chassidut:
The Baal Shem Tov taught that every Jew has a divine soul connected to God, and the inner dimensions of Torah help reveal this connection.
Rabbi Shneur Zalman of Liadi (Tanya): Pnimiyut HaTorah explains the unity of God and the universe, encouraging deeper faith and love.
Revolutionary Aspect:
This stage made Torah not just an intellectual pursuit but a transformative experience, connecting the learner to God on a soul level.
4. The Fourth Revolution: Teaching Torah to the Nations
Opening the Gates of Torah to the Nations: Torah for all the Humanity
Description: Universal Torah
The fourth revolution broadens Torah's scope to the nations of the world, fulfilling the prophetic vision of Torah serving as a universal light. It involves teaching the Seven Noahide Laws, ethical monotheism, and aspects of Torah relevant to humanity's spiritual growth.
Insights from the Sages:
Isaiah 2:3: "For out of Zion shall go forth the Torah, and the word of God from Jerusalem."
Rambam, Hilchot Melachim 8:10: Non-Jews are obligated to follow the Seven Noahide Laws, forming the basis of a universal Torah ethic.
Midrash Tanchuma, Toldot 20: In the Messianic era, Torah will be revealed to all nations, uniting humanity under God's sovereignty.
Kabbalistic Perspective:
This stage corresponds to the sefirah of Malchut (Kingship), which extends divine revelation to the lowest levels of existence, making it accessible to all. The Zohar (Vayikra 10b) states that the light of Torah will eventually shine to the nations, bringing global unity and peace.
Revolutionary Aspect:
The fourth stage shifts Torah from a national to a universal framework, where its teachings illuminate the world, fulfilling its ultimate purpose as a guide for humanity.
The Seven Noahide Laws as the Gates to Torah
Noahide Laws:
The Torah provides a universal code for humanity through the Seven Noahide Laws, which include prohibitions against idolatry, murder, theft, and establishing systems of justice. These laws serve as a foundation for moral and spiritual life for all nations.
Rambam:
Teaching these laws is part of the Jewish mission to share the Torah's ethical teachings with the world. Rambam views this as a way to prepare the nations for the Messianic era.
Chassidic Thought:
The Noahide Laws are not separate from the Torah but are expressions of its universal aspects. Teaching these laws opens the gates for the nations to connect to the divine wisdom embedded in the Torah.
Rabbi Yitzchak Ginsburgh, inner.org: The ultimate purpose of the Nation of Israel’s mission is to teach Torah to the entire world (which is what Amalek attempts to prevent). Israel’s influence over the nations of the world depends upon our acceptance of the Torah in our hearts. The more that we willingly internalize this, the more we can teach it to the world.
Teaching Torah to the world (the Fourth Revolution) began when the Nation of Israel embarked on its mission to conquer the Land of Israel – when Joshua wrote the Torah on the stones on Mount Eval in seventy languages. This is an invitation to all the nations to embrace the path of truth. Later, at the end of the Babylonian exile, there is another Jewish leader who speaks seventy languages. His name is Mordechai, and he was also called Ptachya, which means “God opened” because he opened his mouth in seventy languages.
Until now, our discussion has focused exclusively on the Jewish people, for understandable reasons: the Torah was given specifically to Israel, as it is written, "Moses commanded us the Torah, an inheritance of the congregation of Jacob" (Deuteronomy 33:4). Moreover, the sages decreed that teaching Torah to non-Jews is prohibited, based on the verse, "And He did not make His judgments known to them" (Psalms 147:20). Maimonides even ruled that a non-Jew who studies Torah "is liable to death by Divine decree" (Mishneh Torah, Kings 10:9).
However, for millennia, the prophets of Israel have foretold a miraculous shift in this paradigm. Isaiah famously declared, "Many peoples will come and say, 'Let us go up to the mountain of God, to the house of the God of Jacob, and He will teach us His ways, and we will walk in His paths. For out of Zion shall go forth Torah, and the word of God from Jerusalem'" (Isaiah 2:3).
Similarly, Jeremiah prophesied: "Nations will come to you from the ends of the earth and say, 'Surely our fathers inherited lies'" (Jeremiah 16:19). Zephaniah envisioned a future where, "I will transform the peoples to a clear language, so that all of them may call upon the name of God, to serve Him with one accord" (Zephaniah 3:9).
Even today, non-Jews are obligated to study and observe the seven Noahide Laws, and the sages taught explicitly: "A non-Jew who engages in Torah study [related to these laws] is like a High Priest" (Sanhedrin 59a). It is therefore a Jewish responsibility to spread and teach the Torah of the Noahide Laws to all humanity, a mission emphasized by Maimonides and championed by the Lubavitcher Rebbe, who dedicated significant efforts to its advancement.
Yet, fulfilling the seven Noahide Laws alone is insufficient to fully realize the prophetic vision of a perfected world. Nor can this transformation occur without an intermediate step. For the nations of the world to recognize the truth and Divine origin of the Torah—which transcends all other religions while serving as their ultimate source of truth (as Maimonides described Christianity and Islam as preparatory stages for the Messianic era)—they must engage deeply with Torah. This engagement should encompass not only the practical Noahide Laws but also the profound spiritual and ethical teachings embedded in the Torah's revealed and mystical dimensions.
To advance this vision, we propose a necessary step: opening the gates of Torah to the nations. This initiative would extend beyond the Noahide Laws to include teachings relevant to all humanity, such as spiritual, psychological, and ethical wisdom derived from the Torah's mystical dimensions (Kabbalah and Chassidut) and practical guidance rooted in its revealed dimensions.
This initiative would not aim to proselytize or encourage conversion, which must stem from an individual's free will, but rather to share the infinite wisdom and beauty of the Torah. While it might inspire some toward conversion, this would not be its primary goal.
Far from diminishing the unique role of the Jewish people as a "holy nation," such an initiative would amplify Israel's position as a "kingdom of priests" tasked with blessing and elevating all of humanity. By opening the gates of Torah, we fulfill our mission to spread divine light to the world and bring the Messianic vision closer to reality.
5. The Fifth Revolution: 70 Dimensions of Torah to 70 Nations
The idea of a "Fifth Revelation of Torah" aligning with the 70 dimensions of Torah is rooted in the teachings of Jewish sages who emphasize the multifaceted and infinite nature of Torah. The sages describe how Torah, while revealed initially at Mount Sinai, continuously unfolds, revealing deeper layers and dimensions, particularly in preparation for the Messianic era.
1. The Seventy Dimensions of Torah-Torah as Multi-Dimensional:
The sages teach that Torah contains 70 faces (shivim panim laTorah), representing its infinite interpretative possibilities and its relevance to every individual, time, and place.
Midrash Bamidbar Rabbah 13:15: "The Torah has seventy faces; turn it around and around, for everything is in it."
This phrase suggests that each verse, law, and story in Torah has multiple layers of meaning, corresponding to different levels of comprehension and application.
Connection to the 70 Nations:
The 70 faces of Torah correspond to the 70 nations of the world, as listed in Genesis 10. Each nation has a unique spiritual pathway that connects to the Torah's universal wisdom.
Rabbi Shimon bar Yochai (Zohar):
In the Messianic era, the Torah's teachings will become fully accessible to all nations, revealing its universal nature.
2. The Fifth Revelation: Moving Beyond the Four Previous Dimensions
The fifth revelation could be understood as the culmination of the previous four stages of Torah learning, encompassing a broader and deeper understanding of its 70 dimensions. Each dimension is revealed more profoundly as we approach the era of Mashiach.
Midrashic Insight:
The Torah given at Sinai is described as "black fire on white fire," signifying its hidden, infinite layers. In the fifth stage, these hidden aspects become fully integrated into a comprehensive understanding of Torah's 70 dimensions.
Chassidic Teachings:
The fifth stage unites the mystical and practical, national and universal, encompassing all aspects of Torah into a unified whole. It prepares the Jewish people and the world for the ultimate redemption, when Torah will be understood in its fullest capacity.
3. The Fifth Revelation and the Messianic Era
Messianic Prophecies:
Isaiah 11:9: "The earth will be filled with the knowledge of God as the waters cover the sea."
The sages interpret this as a time when the Torah's secrets and 70 dimensions will be fully revealed to all humanity.
Talmud, Avodah Zarah 2a: In the Messianic era, God will offer the Torah to all nations, and its wisdom will illuminate the entire world.
Kabbalah and Chassidut:
Zohar Chadash:
The ultimate revelation of Torah includes understanding the connections between its various dimensions—law, mysticism, ethics, and history.
Rabbi Shneur Zalman of Liadi (Tanya):
The 70 dimensions reflect the 70 sefirot—channels of divine light—which will align perfectly with human understanding in the era of Mashiach.
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