Mamer Rebbe # 8

Adaon Olam

One of the reasons we must do the Mitzvos with all their details is, as Mitzvos are the desire of the King, part of desire is that all my desires (namely how I desire, not only what) should be completed.

The Maagid teaches “know that all above comes from below” – when a Jew does the Mitzvahs below, they build heaven above – this is as God says, when you do the Mitzvos, it is as if you have made me! – for example, when a Jew puts on Teffillin (which relates to the mind) we build the mind (presumably of Divinity in the world of Atzilus) when we blow the Shofar, we build the essence of Divine – generally, heaven comprised 248 “limbs” (parts) and when we do the 248 Mitzvos, we build heaven.

There are two reasons to do Mitzvos, the first is, so has God instructed, the second is (as mentioned) it creates a new (or renewed) Divinity.

The greatest reason for doing Mitzvos is that it unites one intimately and infinitely with God.

As we do all the details of a Mitzvah, we build (like a builder doing all the finishing touches) the complete heavenly counterpart.   

The Shofar represents when we go full out – infinitely (mesirus nefesh) which evokes reciprocally God’s (going full out – mesirus nefesh.)

Blowing the Shofar – reaches into the very very essence of God -causing the fundamental will (for everything after… – for without an essence, there can be no will.)

This is also why the shofar is a simple sound, for this arouses the simple core, which reciprocally creates / manifests, God’s essence.

And the main reason we blow the Shofar and do the Mitzvos, is because so has God told us (this is one of the reasons the Baal Shem Tov so encouraged the simple Jew who not knowing the deep Kabbailistic truths, reaches the Divine essence) for this creates (like doing the will of you beloved) an intimite, infinite union.

Rosh Hashanah is the covenantal day – the covenant (in the olden days, when animals were divided and people walked between the parts) symbolized, how the two become one.

The essence of our soul merges with God.

This is why the Shofar blast is a sound – for letters – even the highest are in a sense a limitation (for the essence has no “expression,” and expression isn’t the essence.)

The Baal Shem Tov gives a parable of a child who was sent by his father the king, to learn wisdom in far away land – being used to all sorts of luxuries, he indulged and before long was left with no money – eventually not only did he become a peasant, but forgot the language of the king – as the day turned to years, he became a bedraggled beggar – suddenly he sees himself in front of the palace – he realizes that he is the prince, the father, the king; he intimates to the guards through hand gestures (as the language is forgotten) that he is the prince – they beat him up and laughed at his preposterous claim – so he lets out a wail – and the king hearing the tenor of his son, rushes to embrace him – the deeper meaning (in the context of this Mamer) is that in fact, language (Gilluim – knowledge) covers the core essence – forgetting the language, represents going straight to the very soul.

This is why far greater than knowing the why of Mitzvos, is doing them as God has told you to.    

Everything in the Torah, even words that seem to be negative are actually positive – it is well known that how we judge others, is how we are judged.

Now that the Tzemach Tzeddek has explained that the reason these blessings are said in the negative, for they come from the hidden (highest) place, and they come with a bang (tremendously) therefore every Jew has the capacity to transform curses to blessings.

We should draw these blessings down with joy.

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