The Zohar teaches that every person must attempt to attain holiness. One who is granted a certain awareness of holy ideas (i.e. Torah precepts), yet fails to implement them is deemed unworthy of being accompanied by the Divine Presence. In addition, one who is uneducated in the ways of Torah - and doesn't even try to develop himself spiritually - is considered a "fool".
One who knows only what others have taught him is considered to be like the moon, which receives only reflected "light", or wisdom - as opposed to one who is inspired to learn new insights into Torah, who is likened to the sun.
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The Holy Ari
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Shabbat Wages |
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From the Writings of the Ari as recorded by Rabbi Chaim Vital; translated and edited by Moshe Yakov Wisnefsky
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If one does not prepare his meals and other needs before Shabbat, he will not be able to enjoy them on Shabbat, since those preparations are forbidden to do then.
Likewise, the extent of one's spiritual experience or level of consciousness on Shabbat is proportional to the amount of spiritual preparation for Shabbat one engages in during the preceding week. One cannot expect to live like an animal during the week and suddenly turn into an angel on Shabbat. Although every Jew's spiritual consciousness ascends automatically on Shabbat, without appropriate weekday preparation he cannot "tune in to" this consciousness, since he has done nothing to prepare a vessel to receive it.
"A beautiful residence, a beautiful wife, and beautiful furnishings develop a man's mind". (Berachot 57)
"Residence" is a metaphor for the heart, the seat of life itself, whose duty is in the sphere of thought and contemplation. The heart must be the instrument which enables man to achieve the holy of holies, the spiritual elevation he is capable of.
"Furnishings" is a metaphor for one's tools, his various limbs, whose task is to ensure that man performs the positive commandments as well as to see to it that he refrains from transgressing the negative commandments.
The word "wife" is a metaphor for the holy soul. The sanctity of the soul, which is part of G‑d, is to cleave to every mystical aspect of Torah one is capable of.
The Talmud interprets the passage: "In righteousness you shall judge your people" as referring to judging people favorably. The Baal Shem Tov further explains that when you see a wicked person commit some despicable act or grievous sin, you should judge him favorably, thinking he only did it because his passions overcame him, or that he has a coarse physical nature, or that he doesn't realize the seriousness of the crime. By doing this, you also save yourself from judgment; for seeing this low thing in your friend should make you realize that you share a similar trait, and that there are judgments and accusations upon you, as well. When you can judge your friend favorably, you will likewise be judged.
Really, this is all a great test. For a person is never sentenced for his crimes until he first passes judgment upon himself. And since he will certainly not judge himself, they show him a person who did something similar. When he passes judgment upon the latter, he seals the judgment on himself, as well.
There are three different types of forbidden mixtures dealt with in this week's Torah portion, which can be categorized into two classes. It is forbidden to crossbreed animals and plants whereby creating a new and separate species. It is likewise forbidden for clothing to contain a combination of wool and linen. While there are certain instances where clothing may contain such a combination, such as the garments worn by the priests in the Holy Temple and a garment bearing tzitzit, the crossbreeding of both animals and plants is never allowed.
This may be understood in light of the differences between the two. Even after they are combining fibers and winding them together, the fibers themselves remain two separate entities; it is possible to completely unravel and reverse the combination. On the other hand, G-d created many different species, and commanded them to remain pure and true to their nature. By tampering with them through crossbreeding, man is disturbing the order of Creation and causing a different, new, and confused entity to come into being. The product cannot be considered the result of either of its two antecedents, but rather a brand new entity. Regardless of when or where, this is something that can never be allowed.
"Sanctify yourselves and be sanctified."
One explanation of this verse is that one should sanctify oneself by not overindulging even in what is permitted by the Torah. But, clearly G-d made exactly the amount of commandments that were required. Why should it be necessary to take it a step further?
Torah purifies and improves both the character and the soul of the individual, bringing them closer to G-d. When one accepts the Torah's premises yet simply fulfills only what the Torah requires, he is demonstrating a lack of choice. But by "sanctifying himself" through limiting even what is permissible, he is not acting out of obligation; on the contrary, he identifies so much with Torah lifestyle that he searches for even more aspects of physicality to imbue with the light of holiness. He is doing it because he wants to.
But what does it mean to not say anything?...To sit in your house in silence? Not at all.
Shabbat Shalom.
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