Inviting G‑d Into Daily Life

After the Giving of the Torah at Sinai, G‑d commanded Moshe to tell the Jewish People: “Make for Me a sanctuary, and I will dwell within them.”57

On a basic level, this wording requires explanation. One would expect the verse to state “and I will dwell within it,” implying that G‑d will dwell within the Mishkan. Who are the “them” in which G‑d wishes to dwell?

Commentaries explain that beyond the communal sanctuary, the plural term “them” indicates that G‑d wishes to dwell ­within each and every Jew.58

Not only was the Jewish community made responsible to join forces and contribute of their possessions to create a physical edifice as a home for G‑d, but moreover, each Jew is enjoined to create a sanctuary, a space for G‑d, within their hearts.59

Making a Dirah BeTachtonim is not only about changing the world; it is also about changing ourselves. The Torah is instructing us to invite G‑d to dwell within our person.

We are all naturally conditioned with tendencies and ­character-traits which are self-serving and insensitive to ­G‑dliness. A person’s responsibility is to transform those inner spaces to become wholly receptive and dedicated to serving G‑d.

As previously discussed, the individual is a composite of two souls: the nefesh habahamis, an animalistic soul which vitalizes the body, and the nefesh haElokis, the G‑dly soul.60 Each soul possesses a complete infrastructure comprised of pleasure, will, intellect, and emotion.61 These soul-powers express themselves through the “garments of the soul,” which are thought, speech, and action.62

We discussed the complex relationship between these two souls and how they compete for control of the mind and body.

The G‑dly soul naturally strives for attachment to the Divine and wishes to engage all of the person in the fulfillment of G‑d’s wishes. This is resisted by the animalistic soul, whose self-centered desires and tendencies prefer to indulge in bodily pleasure while remaining oblivious of G‑dliness.

Every element of life is consumed by this struggle. There is never a moment when the average person can “let their guard down,” and assume that their internal impulses are entirely positive.

In this context, we can define the nefesh habahamis as the Tachton within the person, as well as the physical body, a tangible member of this lowest world.63 Therefore, on a personal level, the creation of a Dirah BeTachtonim means to permeate, harness, and elevate the human body and the nefesh habahamis.64

Building the Sanctuary

On a general level, the refinement of the nefesh habahamis and the creation of a sanctuary within are primary elements of Chassidus’s path of avodas Hashem that were elaborated upon in a previous chapter.65 Here, we shall discuss some of the particulars of making this happen, while highlighting their various themes within the Dirah BeTachtonim ideal.

Within our daily activities there are two general categories, each of which provide unique opportunity to make ourselves into a dwelling for G‑d:

1) Palpable spiritual engagement through learning Torah and keeping mitzvos.

2) Elevating the mundane by living everyday life with spiritual purpose and elevation.

Torah: The empowerment to achieve inner transformation is through Torah. “Torah and G‑d are one,”66 and when a Jew learns Torah, his mind becomes one with Divine wisdom.67 The truth of the Torah softens the nefesh habahamis, while giving the Jew the strength and ability to redirect its indulgent tendencies.68

Mitzvos: While Torah study is an engagement of the mind and speech, mitzvah performance utilizes the body and its limbs as conduits for the Divine.69 Engaging far more of the nefesh habahamis and the body, mitzvos cause the entire person to become encompassed by the holiness of these Divine commandments.70

Prayer: Beyond being a time of attachment to G‑d, prayer is the primary opportunity for the G‑dly soul to tame the nefesh habahamis. Centered upon self-indulgent habits, the nefesh habahamis is not intellectually honest. Selfish bias does not allow for the study of ideas such as Achdus Hashem and Dirah BeTachtonim to resonate.

However, during prayer, when the person focuses on connecting to these ideas and recognizing G‑d’s Supremacy, Oneness, and desire in creation, both intellectually and emotionally, the animalistic soul perks up. The enthusiasm of emotion speaks the language of the nefesh habahamis, and it begins wishing to live a truer life.71

Everyday Activities: The person’s engagement in Torah and mitzvos may be natural to the nefesh haElokis, yet they remain foreign to the nefesh habahamis. The animalistic soul realizes that its G‑dly counterpart has an unwavering commitment to fulfilling these responsibilities and yields to the nefesh haElokis, obliging without it fully resonating.72

It follows that specifically the mundane activities are where the nefesh habahamis is met on its own turf and is guided toward real change.

Interestingly, the majority of a person’s lifespan is preoccupied with mundane activities. We eat, sleep, and work, only spending a relatively small amount of time actively fulfilling our religious obligations. The person assumes that these routine activities best represent our natural, human selves. No Divine commandments are necessary to encourage these activities, because we are naturally inclined to ensure that our needs are met.

In truth, the prominence of these mundane activities is because they are the ultimate opportunity for avodas Hashem.73 Specifically regarding these areas of life we are told, “All your actions are meant to be done for the sake of Heaven,”74 and “within all our pursuits we are to know G‑d.”75 We are to find the way for every element of everyday human life to be all about serving G‑d.

These activities may be the forte of the animalistic soul; however, specifically within this stronghold of self-centeredness, a realignment can take place. Rather than caring for one’s needs simply out of necessity and enjoyment, the whole person engages in them lesheim Shamayim, for the sake of a higher purpose.76

Indeed, this obligation doesn’t feel obligatory. We will still eat when we are hungry, sleep when we are tired, and it will feel quite habitual; however, the intent and meaning will be G‑dly. Somehow, we will discover that our regular, human selves are all about G‑dliness. Living a Divine life within the mundane, we can realize that our truest self is our G‑dly identity.77

It is important to note that finding G‑dly intention and purpose within the mundane is indeed significant; nevertheless, it should not be glorified. Regardless of its virtue as the most encompassing effort in creating one’s inner sanctuary for G‑d, primary focus must always be given to the study and practice of Torah and mitzvos. Take care of your needs because you have to, do it because G‑d wants you to, but keep track of your priorities. Nothing is as valuable and precious as fulfilling G‑d’s actual commandments.78