On the Human Subhuman and the Spiritual Living Dead

On the Human Subhuman and
the Spiritual Living Dead

Rabbi Yehoishophot Oliver

Hashem urges us: “See, I have set before you today life and goodness, death and evil” (Devarim 30:15).

When the Torah urges us to choose “life and goodness” and not “death and evil,” it is not coming to dismiss a materialistic lifestyle—never mind a sinful lifestyle. What rational person would think that we exist in this world in order to pursue wealth and honor, and indulge our animalistic urges? We are not animals—the wondrous intellect that Hashem implanted in us makes it patently obvious how superior we are to animals. Did He then give us intellect so that we could indulge in even more pleasures than the animals, outdoing the animals in our depraved lusts?!

One who lives such a life, one in which his mind is enslaved to his animalistic desires, degrades himself to the level of an animal, and is essentially subhuman. He fails to consider that if he was supposed to devote his life to pursuing animalistic pleasures, Hashem would not have given him an intellect that enables him to transcend his Bestial Soul and submit to the will of Hashem.

Rather, when we use the intellect with which we have been blessed, we will naturally come to realize that the world and everything in it does not exist for our self-gratification, but for a higher purpose—to serve Hashem. Thus, true life is only life that revolves around the spiritual.

If so, what is Hashem coming to tell us by urging us to choose life and goodness and avoid death and evil?

We are talking about a more insidious evil here, one that plagues someone who is fully frum. A Jew could live a life of Torah and Mitzvos, but lack interest and enthusiasm, to the point that what is in fact an awesome privilege seems like an onerous burden. Concerning this the Torah tells him: Although you are fulfilling the letter of the law—and so in a certain sense, you are living a spiritual life—with all due respect, this is a spiritual life that is dead. Choose “life and goodness”—choose to live in a way that Torah and Mitzvos excite and inspire you. And then you will be truly alive.

Based on the Previous Rebbe’s Sefer HaMa’amarim 5700, p. 90.
Also, see this article.

Dedicated by Yissachar Naftali Schneiderman as a merit for a refuah shelaimah for Aidel Rivka Bas Chaya Sara and Esther bas Aidel Rivka.

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The Purpose of Creation: Hashem Dwelling Down Here

The Purpose of Creation:
Hashem Dwelling Down Here

Rabbi Y. Oliver

What is the purpose of creation, and what is the purpose of our individual lives? Why are we here?

According to Chassidus, the answer to this question lies in our Sages’ statement: “Hashem desired to have a dwelling place in the lower worlds.”[1] Chassidus explains that the phrase “the lower worlds” refers primarily to our physical world, which is the lowest of all the worlds. This is the place where He yearns for His Shechinah, the divine presence, to be revealed.

To be specific, within our world, Hashem wishes to have his primary dwelling place in the Beis Hamikdash, as He instructed, “Make for me a Mishkan, and I will dwell amongst them.”[3] On the basic level, this verse means that the Mishkan and the Beis Hamikdash (the latter being a progression from the former) were places appropriate for the indwelling of the Shechinah, and these domains of concentrated holiness then served as beacons of divine light for the rest of the world.

But if so, why does it refer to the Mishkan in the plural, saying that Hashem will dwell “amongst them”? Shouldn’t the verse have used the singular “within it”—the Mishkan?

Here the verse alludes to the fact that in addition to Hashem’s desire to dwell within the Mishkan and Beis Hamikdash, He desires to dwell “among them”—to establish a Mishkan within the heart of every single Jew.

More specifically, there are two elements, or stages, in the Jew’s mission to make a personal Mishkan for Hashem. Hashem desires that the Jew reveal the Shechinah, the divine presence:

1. within his inner self—in his mind and heart, and in his thought, speech, and action;

2. in the world around him, beginning from his home, and spreading out to his community, and the world around him, according to each Jew’s opportunities and talents.

These two tasks were achieved in the most complete way through the Mishkan, and later on, the Beis Hamikdash.

Now that we are in exile, and we no longer have the Beis Hamikdash, we have been charged with the mission of revealing G–dliness within ourselves and the world around us. In this merit, Hashem will return the Beis Hamikdash to us, “measure for measure” with the coming of Moshiach now!

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[1] Midrash Tanchuma, Naso, sec. 16.
[2] Tanya ch. 36.
[3] Shemos 25:8.
[4] Sotah 8b.

Based on Sefer HaMa’amarim Kuntreisim, Vol. 2, p. 828 ff. s.v. Basi L’gani.

This post was dedicated by Rivkah Katz and family, in honor of the graduation of their daughter, Dilkah Beilah bas Rivka Leah. This post was also dedicated 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.