Refining the sparks: An individual mission

We are told, “All your deeds should be for the sake of Heaven,”[1] and “In all your ways, you shall know Him.”[2]

The Rambam explains,[3] “One should attune all one’s actions to recognizing Hashem alone. One’s resting, rising, speaking, and everything else, should be for this end. How so? When one conducts business deals, or works for payment, one’s intention should not only be to amass money; rather, one should do business or work for payment in order to be able to obtain the things that the body needs, such as food, drink, a house, and a wife.”

There are no exceptions to this rule. We are obligated to treat all our mundane involvements, all our wealth, and every single object that we own, as items to be used to serve Hashem.[4]

Why is it so necessary to have the proper intention in all one’s mundane involvements?

The reason is that the mission of refining the sparks is not purely collective; if it were, although only Jews could refine these sparks, it would be irrelevant which Jews would refine which sparks. Rather, the purpose of the descent of each individual Jew’s soul into a body is to refine specific sparks, a task with which he alone has been charged.

This is the meaning of the statement of our sages, “One person cannot encroach upon that which has been designated for his fellow.”[5] The true reason that our income comes from one source and not another is not the whim of mere mortals, but divine decree alone.

Likewise, Hashem orchestrates our lives such that we live in a specific place, come into contact with specific people, undergo certain experiences, and earn our living in a particular way, in order to enable us to refine our specific quota of sparks. Even if one tries, G–d forbid,[6] one cannot rob another person of the opportunity to refine the sparks that have been predestined for that person to refine.

Thus, the Talmud teaches: "Forty days before the child is formed, a Heavenly voice proclaims that the daughter of so-and-so will be his wife, that a certain house will be his home, and that a certain field will be his field."[7]

This also explains the fact that one may notice an important task that needs to be done that is being overlooked by everyone else, even scholars and leaders far greater than oneself.[8] Hashem is deliberately preventing them from noticing this breach, because it is not their personal task. Instead, Hashem brings someone else, even one of lesser stature, to notice the need because he is meant to accomplish this task. This is the reason that Hashem hid even from Moshe Rabeinu the Halacha concerning how to act when one sees a Jew publicly engaging in relations with a gentile woman, and only Pinchas remembered it—even though Moshe Rabeinu was the one to teach it! Hashem put this thought in Pinchas’ mind because he was meant to carry out this task so that he would acquire the status of a Kohen.[9]

This, the Baal Shem Tov teaches, is also the reason that some people have a natural strong liking for one thing, while another person despises that thing, and has a strong liking for something else.[10]

When you eat, it is not only about satisfying your body’s desires or maintaining its survival; when you sleep, it’s not only about resting your body; when you do business, it’s not about amassing money, whether out of a desire for wealth, or even simply to pay the bills. And the same goes for your possessions: Your cabinet, dining table, pillows, alarm clock—and even apparent luxury items, such as your tennis racket, iPod, and chess set—they all contain sparks of holiness that belong to you and you alone.

This is also the meaning of “Everything is in the hands of Heaven except the fear of Heaven.”[11] You think that you chose the décor of the lounge room because it looks pretty, that you bought your chess set because you like the marble it’s made of, that you chose to live in the city because you like the hustle and bustle. Think again. The only decision we can truly make is whether to do a Mitzvah or not, or whether to sin or not. And the reason that Hashem is deciding the course that the person takes in the physical world is in order to direct him along the path in which he will have the opportunity to refine the specific sparks of holiness that belong to his soul.

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[1] Avos 2:12.
[2] Mishlei 3:6.
[3] Mishneh Torah, Hilchos Dei’os, 3:2.
[4] Likkutei Sichos, Vol. 12, p. 118.
[5] Yoma 38b; cf. Rashi there.
[6] Hisva’aduyos 5749, Vol. 2, p. 480.
[7] Sotah 2a.
[8] Likkutei Sichos, Vol. 2, pp. 342-343.
[9] Bamidbar Rabba 20:24.
[10] Tzavaas Harivash §109.
[11] Berachos 33b.

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Dedicated by Menachem Kovacs in honor of the Rebbe and Rebbetzin's arrival in New York on 28 Sivan 1941 (70 years ago), which began their countless accomplishments based in the USA.

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Preparation for Gimmel Tammuz

Dear readers,

The holy, awesome day of Gimmel Tammuz is fast approaching, and in order to grow as we should from this day, we ought to prepare appropriately. Below is a compilation of posts that I wrote in past years that would surely assist in this preparation.

May we be reunited with the Rebbe now, and be privileged to again hear Chassidus from his holy mouth on Gimmel Tammuz of this year!

• Gimmel Tammuz: A test of faith
• The faithful shepherd
• Rebbe and chossid: Imagining the reunion
• Gimmel Tammuz: Hiskashrus before and after
• Rebbe and Chossid: An ever-increasing bond
• Despite kashes, our mission is clear
• Coping with the post-Gimmel Tammuz situation
• The Rebbe will find a way to answer I and II
• Why should we miss out?!
• Rebbe and chossid: An ever-increasing bond
• 27 Adar: Now it’s our job
• Hiskashrus: Yes, we can!
• The Rebbe forewarned us
• The Rebbe rules on himself
• The Rebbe’s public will I and II
• The Rebbe answers post-Gimmel Tammuz questions
• Rising with the Tzaddik
• The key to Hiskashrus after Gimmel Tammuz
• Passionate yearning, determined action
• Testing our love
• We want and need the Rebbe down here!
• Why no new Rebbe?

Dressing Like a G-d-fearing Jew

The Rebbe relates:

A well-known story is told that once, in Lubavitch, a shochet was fired because he began to wear boots. How, then, was it that in later times, the Rebbe’im themselves wore boots?

The reason for this is simple. The shochet wasn’t fired because it is somehow forbidden to wear boots; rather, in that historical context, this act revealed that the shochet was loose and not G–d-fearing. During that period, only the impious would wear boots, while G–d-fearing Jews would not. So when that shochet deviated from the standard conduct of the G–d-fearing community, and began to wear boots, like empty people, this expressed that he was not G–d-fearing.*

However, once G–d-fearing Jews began wearing boots as well, then circumstances changed; obviously, there is nothing inherently wrong with wearing boots.

Hisva’aduyos 5743, Vol. 2, p. 759. Cf. Igros Kodesh, Vol. 9, p. 460.

*Elsewhere (Likkutei Sichos, Vol. 18, p. 460), the Rebbe adds: “In the time of this shochet, boots were a new thing, and only the Jews who dressed and acted like the pritzim [sing. poritz—the wealthy non-Jewish landowners], took part in their wild parties, and the like, would dress that way. If someone dressed like this, people knew that he had strayed from the proper path. In the end, it became known that this shochet and his family had indeed strayed from the proper path.”

In various times and places, G–d-fearing Jews wore various garments. What is important to consider is not the exact garment worn, but the simple fact that for whatever reason (and I don’t think that the superficial reason that this particular “fashion” was adopted really matters here), it has become accepted that in a particular time and place, a G–d-fearing Jew dresses in this particular way. So, as superficial as it sounds, one who fears Hashem naturally wants to conform to this way of dress, in order to make his identity as a G–d-fearing Jew known to others.

Conversely, if the person make a point of dressing differently from the way that G–d-fearing Jews typically dress in his particular cultural milieu, and davka imitating the dress of the non-Jews around him, he is making an unmistakeable statement about his degenerate values and low spiritual level. He lacks fear of Hashem, and therefore identifies with the goyishe culture of his time, instead of following the Torah’s mandate for the Jewish people to distance and distinguish themselves from non-Jews and their culture (see here).

Some further comments:

Despite the above, of course, one has the ability to be hypocritical, so although a pious person will dress the part, as above, pious dress does not in itself prove piety.

It should also be noted that nowadays, this principle may not always apply. This story occurred during an era in which the vast majority of Jews were Torah-observant, and the ones who abandoned observance were the exceptions, and moreover, they had been raised observing Torah and Mitzvos. However, the majority of Jews today are not yet Torah-observant, and they have been raised without Torah observance. In this context, those who are slowly finding their way back to their heritage from a world of secularism may continue to wear somewhat non-Jewish looking garments not because they are on the verge of leaving the fold, but because they are still in the process of entering it—a journey along which one must progress gradually, as explained here.

This post has been dedicated by the Weinberger family לעילוי נשמת Melech ben Mordechai Shmuel ע"ה, and by Menachem Kovacs in honor of the Yahrzeit of his father, Eliezer ben Shalom ע"ה, on 17 Sivan.

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The inner harmony behind the conflict of souls

The inner harmony behind
the struggle of Souls

Rabbi Yehoishophot Oliver

In order to enable us to have free choice, such that the task of refining the sparks be earned through our efforts, we were created in a way that we must constantly struggle.

Generally speaking, a Jew possesses two souls—the Bestial Soul, and the Divine Soul, or Neshamah. At first glance, the desires of these two souls are opposite. The Bestial Soul is drawn to the physical and coarse, while the Neshamah gravitates to the spiritual and G–dly.

The Bestial Soul seeks survival, self-interest, and self-gratification, while the Neshamah desires to serve Hashem, draw close to Him, and ultimately become subsumed within Him (Tanya ch. 19).

The Jew (with rare exceptions) was born to spend his entire life waging an intense struggle between the Bestial Soul and the Neshamah. These two souls struggle for total, absolute control of the Jew’s thought, speech, and action. This is akin to two kings locked in constant battle, each fighting for total control over a small city, with neither willing to allow one inch for the other (cf. ibid. chs. 9, 27, 35).

A deeper perspective

Despite this constant state of vehement conflict between the Neshamah and the Bestial Soul, when we view our inner selves as purely in a state of conflict, then once we follow the desires of the Bestial Soul and become immersed in the physical, we typically neglect the spiritual.

Yet this dichotomy is only true on the superficial level. The Baal Shem Tov teaches (as explained recently here) that the true reason for our attractions to particular material pursuits is that the Neshamah is pulling us in that direction because it senses the sparks of holiness that it needs to refine there. By being mindful of this, in a sense one has seen through the conflict (along the lines of the parable from a prostitute discussed here), and the struggle is no longer. Now, the goals of the Neshamah and the Bestial Soul can consciously converge.

How will this manifest itself? On the one hand, the person will not inappropriately pull away from the physical, thinking that any involvement with it is damaging to the Neshamah. At the same time, the awareness that the Neshamah in fact desires that one be involved with the physical grants one the inner strength not to become immersed and inappropriately preoccupied with one’s material pursuits. After all, if the true reason for one’s physical desire is the urging of the Neshamah, then that desire ought to be obtained in a way that the Neshamah would wish. (This is also the concept of balancing ratzo and shov—see here and here).

For example, a businessman will make sure to attend the Minyan, and fix times for Torah study. Likewise, he will be scrupulously honest in his business dealings, despite the constant temptations that he faces. Similarly, eating, drinking, and the like will be done in a refined manner and in moderation.

This goal is accomplished best when the person is not just aware of the above concept in general, but he reminds himself of it every single time that he engages in anything physical. This is the idea of having kavanah—the conscious intention to refine the sparks that lie within the physical object from which the person is benefiting.

In this way, the sparks of holiness in the physical world will be refined most effectively, and the Neshamah’s mission in this world will be fulfilled in the fullest manner.

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The true purpose of thirst and hunger

Without intense Avodah (toil at self-refinement), most of us operate primarily on the basis of our natural desires, by the urgings of the Bestial Soul.[1] However, this level of motivation is superficial. On the conscious level, the Jew’s actions may be motivated by his Bestial Soul; however, in reality even these desires stem from the Neshamah.

E.g., on the external level, hunger and thirst for physical food and drink stem from the Bestial Soul’s desire to satisfy the body’s physical needs, or from the desire to indulge. For most of us in our default state of functioning, when we crave to sink our teeth into a succulent chop of steak, or lick a mouth-watering ice-cream with our tongue, or simply eat a tuna sandwich for lunch, we are following the lead of the body and the Bestial Soul. Fulfilling a divine mission is not at all on our minds.

However, the Baal Shem Tov teaches that deep down, our physical desires are motivated by pure, spiritual urges.[2] The Neshamah senses the sparks of holiness hidden in the physical (see here), knows that this is the entire purpose of its descent into the body, and yearns to accomplish this task.

Unfortunately, since regular people are not truly in touch with their Neshamos (only Tzaddikim are on this level—see Tanya, ch. 29, beg.), the Neshamah cannot communicate this directly to the conscious persona of the person. Instead, it must garb its message in the language of the Bestial Soul. So on the conscious level, the Neshamah’s craving for the spiritual manifests itself in an animalistic craving for the physical.

When it comes to food and drink, this urge manifests itself in pangs of physical thirst and hunger.

However, the same holds true for all aspects of life. The true reason that the Bestial Soul feels attracted toward anything is that the Neshamah is pushing the person to accomplish a certain spiritual task.

For example, the desire to enter into a particular line of work in order to earn a living stems from the sparks of holiness that this Jew has been charged with refining through doing such work.

Once, a Jew who was fit to become a rabbi chose for whatever reason to become a businessman instead. The Previous Rebbe wrote to him that the true reason that he chose as he did was that his Neshamah yearned for the sparks of holiness in the physical, and so he should not allow himself to become immersed in the desire for the physical and lose sight of the true purpose of his involvement there—refining the physical.[3]

Likewise, on a number of occasions, the Rebbe cited this teaching and used it to explain various phenomena:

· The desire to travel for a summer holiday to the mountains (“bungalow colony”), supposedly because of the clear air there, stems from the Neshamah’s desire for the opportunity to spread Torah and Mitzvos to an extent not ordinarily possible.[4]

· The desire to leave Eretz Yisroel and settle in the Diaspora stems from the inner desire to refine the sparks of holiness that those who leave are destined to refine in the Diaspora.[5]

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[1] Tanya ch. 29.
[2] Kesser Shem Tov §194.
[3] Likkutei Sichos, Vol. 1, p. 177.
[4] Toras Menachem 5712, Vol. 6.

[5] Toras Menachem 5712, Vol. 5, p. 155.

This post has been dedicated by the Sager family in prayer for a refuah sheleima for their son, Eliyahu David ben Rut Sara, and by Menachem Kovacs in honor of the Yahrzeit of his father, Eliezer ben Shalom ע"ה, on 17 Sivan.

Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

The Jew's mission: Refining the sparks

Our entire physical universe is nothing but the lowest level in a mind-blowingly awesome, complex system of higher spiritual realms. This multiverse is known as Seder Hishtalshelus (literally, “The Order of the Chain [of worlds]”; for more explanation, see here).

The physical world in which we live is the lowest level of all.[1] Yet despite its lowliness, in our world there lie hidden, intensely lofty spiritual energies. How did they enter this world? During the preliminary stages to the process of the creation of Seder Hishtalshelus, sparks of intense divine light fell from the spiritual world of Tohu (lit., “chaos”), which is a level of intense divine revelation higher than all of Seder Hishtalshelus (further explanation of the concept of Tohu is beyond the scope of this essay), all the way down into the lowest level of Seder Hishtalshelus—our physical world.

What makes our world so low? The spiritual energy within it stems from the forces of Kelipah (lit., “shell”)—spiritual forces that conceal the true reality of ubiquitous G–dliness (for more explanation, see here). Moreover, ours is a world in which G–dliness is hidden to the utmost—to a degree more intense than in any of the higher realms. In fact, our physical world is filled with the forces of Kelipah.[1]

The forces of Kelipah in the physical world encompass the myriad sparks of holiness that fell from the world of Tohu, and hold them in a state of captivity.

How is this situation to be mended? The Jewish people have been charged with the mission of releasing these sparks of holiness from their captivity. And we have been endowed with the power to accomplish this through our having been given Torah and Mitzvos. By using physical objects either to perform Mitzvos or to serve Hashem “for the sake of Heaven”[2] in mundane matters (such as eating, drinking, pursuing a livelihood, etc.) according to the dictates of Shulchan Aruch (the Code of Jewish Law), the Jew extracts the divine sparks from within these objects, refines them, and elevates them back to their source in the world of Tohu.

This is the mission of the Jew in the world, the purpose of the descent of his or her soul into a body, and the collective mission of the Jewish people as a whole. When this task has been accomplished, Moshiach will come.[3]

(For more posts explaining this topic, see here, here, and here.)

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[1] Tanya ch. 36. Cf. ibid. ch. 24: "הרע שבעוה"ז החומרי הוא שמרי הקליפות הגסות כו' והוא תכלית הבירור וכו' ולכן כל מעשה עוה"ז קשים ורעים והרשעים גוברים בו"

[2] Avos 2:12.
[2] Tanya ch. 37.

This post has been dedicated in memory of Shaina Hinda bas Tzvi ע"ה, by Dr. Jeffrey Kaufman, and by Menachem Kovacs in honor of the Yahrzeit of his father Eliezer ben Shalom ע"ה on 17 Sivan.

Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.