Doing Our Part

Every soul has a specific “portion of the world” that is theirs to rectify and refine. Each person is born into this world at a very specific time and place, where it is their responsibility to elevate that environment and permeate it with holiness.15

Likewise, all of creation was made to express G‑d’s glory, and our task is to facilitate this important recognition.16 Every circumstance and occasion affords us the opportunity to cause “Yisgadal veyiskadash Shmei rabbah,” that “G‑d’s great Name be sanctified and glorified” within our world.17

In Kabbalah, the idea of refinement or rectification is known as avodas habirurim, and each soul has specific nitzutzei kedushah, sparks of holiness, which it is assigned to elevate.18 These sparks are found in all elements of physical existence and human experience, and by living life in this world according to the directives of Torah and mitzvos, these sparks are returned to their true home.19

The process of birur, or refinement, has two general ­stages:

First, one is to interact with the physical in a manner that does not detract from one’s Divine service. By not letting our environment drag us down, we reveal that there is no force independent of G‑d. Existence and all of its facets are created by G‑d; therefore, they cannot be an impediment to the fulfillment of a G‑dly mission. When we grow in our commitment to G‑d while disregarding the ­temptations of the physical, the world realizes that G‑d and His service are all that matters.20

On a second, more advanced level, the physical is meant to become integrated within the holiness of avodah. Besides not being an obstacle, it is seen for the opportunity it provides in Divine service.21

Beyond avodas habirurim, there are further steps of elevation and purification of the physical. Within the framework of the Dirah BeTachtonim, there are many levels of holiness and G‑dliness. Therefore, even once elevated from the mundane, there are yet greater heights to be attained.22

To explain: In a human dwelling, where the homeowners reside in comfort, not all rooms are alike. One cannot compare the dining room or bedroom to the foyer or garage. While all of the home’s parts are in the person’s domain, some rooms are supplementary or preparative.23

Similarly, in creation of the Dirah BeTachtonim, the first step is for the world to become G‑d’s domain. None of this world should be aligned with ulterior un-G‑dly motives, and instead, all existence should be utilized in service of G‑d. Once that happens, the dirah for G‑d is created.

However, there is still room for further growth. The physical can attain yet greater heights of bittul and holiness. It can transition from being an external “foyer” to becoming a homier “sitting area.” Even in the Future Era of Dirah BeTachtonim, we will continue to use the physical with Divine purpose, causing it to continuously climb higher and reach greater degrees of sensitivity to G‑dliness.24

Time and Place

Every country and locale has particular circumstances, and each person is dispatched to this world to create a Dirah BeTachtonim within the specific coordinates of their life travels.25

This is accomplished primarily during times of Exile. The dispersal of our people across the globe enables us to collectively elevate and refine the sparks of holiness that are hidden throughout the world.26

Beyond hosting the holy activities of Torah and mitzvos, every land actually provides unique contribution to Jewish life. As history has demonstrated, the Jewish People have always incorporated elements of local culture, cuisine, and lifestyle into their service of G‑d.27

At times, individuals may be sent to distant locations just to elevate these sparks.28 While one may argue that the most important parts of the world are already elevated and the last corners of the globe are insignificant, let us remember that these sparks are there to enable the entire world to be transformed into a dwelling for G‑d. Although areas of holiness and civilized society represent the more personal parts of G‑d’s dwelling, no part of the globe can be overlooked, as all of the world is to comprise the Dirah BeTachtonim. All areas are to become G‑d’s domain.29

Another important facet of the Dirah BeTachtonim process is time. Every day carries specific potential of purpose, and a day wasted is a permanent loss.30

Time itself is a facet of G‑d’s creation and it too must be imbued with holiness. Unlike the dimension of space which affords multiple opportunities to elevate its existence, each moment of time provides only one single chance to be utilized correctly.31

Each soul is allotted a specific amount of time to accommodate the person with the ability to achieve their unique purpose.32 Once the personal mission is fulfilled, or the allotted time has passed, it may be the time for the soul to leave this world.33 However, a possible reward for the soul is to continue its life on earth and to be assigned additional missions.34

One need not bewail their circumstances, as they are all tailor-made to advance the fulfillment of the person’s particular mission. Everything is by Divine Providence. Of course, we all possess free will, and a person can make choices to change their situation; nevertheless, G‑d ­orchestrates one’s life events so as to guide each person to the portion in the world that they need to elevate.35

Even when external factors seem to be at play, the true reason that each person arrives in their particular place of residence is to better their local environment by strengthening Torah and Yiddishkeit.36 One need not become discouraged when the prospects of success seem to be less than optimal. Know that in matters of holiness, proper effort is guaranteed to see success.37

Illuminating One’s Surroundings

The Rebbe Rashab was once asked to describe a chassid. He ­replied: “A chassid is a lamplighter.”38

In every situation, the path of Chassidus is to generate light. Fighting evil may be a noble task, but it is not our mission in life. Our job is to bring in more light.39

The flame the chassid carries is not only their own – it must be shared with others.40 Where others just see darkness, the ­chassid sees lamps waiting to be kindled. With this perspective, the chassid exerts all efforts to kindle the light of the neshamah within all those they can possibly reach.41

The chassid may be assertive, but never forceful.42 With gentle persuasion, the chassid finds the way to illuminate the lives of others to the point that they too become lamplighters.43

Beyond the chassid’s intentional, targeted efforts, there is an extensive environmental influence.44 Light attracts, so when one shines brightly with the light of Torah and mitzvos, others will be drawn close.45 Be a beacon of light and influence by personal example, as there is no projected limit to who can be reached.46