Wednesday, December 31, 2008

The Tzaddik enables us to reveal G–dliness and overcome boundaries in our personal service of G–d. The Lubavitcher Rebbe explains:

There are times designated for Torah study and prayer, and times designated for engaging in mundane matters, as it is written, “In all your ways [i.e., mundane parts of one’s life], know Him.”[1] However, the ultimate goal is that one abolish this division, such that the light of Torah and prayer illuminates one’s mundane affairs as well, and one comes to know G–d in all one’s ways in a way similar to one’s spiritual state while engaging in Torah study and prayer. ...

This is the connection with the redemption and miracle of 12 Tammuz [when the Previous Rebbe was miraculously released from prison], for it is known that G–d relates to the world in two ways: through nature and through miracles.[2] From the perspective of Seder Hishtalshelus [the orderly chain of the spiritual worlds], the natural and the miraculous are removed from each other. This is the reason that one who recites Hallel daily is considered a blasphemer,[3] for miraculous divine behavior, on account of which one recites Hallel, is contrary to the standard natural manner in which G–d treats the world.

However, this is only from the perspective of Seder Hishtalshelus, which stems from divine strictness, for our Sages say that the world was created through the attribute of judgment.[4] However, G–d then saw that the world couldn’t last, so he partnered the attribute of compassion along with the attribute of judgment.

The Alter Rebbe explains in Tanya[5] that this divine compassion is expressed through “the revelation of G–dliness by Tzaddikim and signs and miracles.” This is the idea of abolishing the partition and division between the natural and the miraculous, such that even in nature, miracles are elicited in an open fashion.

These miracles infuse the Jewish people with strength in serving G–d, enabling them to abolish the partition between mundane matters and Torah and prayer, such that the light of one’s Torah and prayer shines even in one’s mundane matters. This reaches the point that they reveal G–dliness even in physical objects, as it is written, “The glory of G–d will be revealed and together all flesh will see that the mouth of G–d has spoken.”[6] This means that the flesh itself will perceive G–dliness, just as the Neshama sees G–dliness before it is vested in a body, and to an even greater extent.

All this is accomplished through signs and miracles performed by the Tzaddikim, who elicit the miraculous into the natural. This is also what occurred “in those days, at this time.”[7]

[1] Mishlei 3:6.

[2] See Ohr HaTorahBereishis, 18b.

[3] Shabbos 118.

[4] Rashi on Bereishis 1:1. Bereishis Rabba 12:15.

[5] Shaar HaYichud Veha’Emunah ch. 5.

[6] Yeshaya 40:5.

[7] I.e., when the Previous Rebbe was miraculously released from Soviet imprisonment, inspiring Jewry to overcome the challenges that they faced in Jewish observance under communist rule.

Sefer HaMa’amarim 5717-5718-5719, p. 470.

In my own words: When the Tzaddik performs miracles and suspends the division between the natural and the miraculous, he grants the Jewish people the ability to transcend the natural divisions in their personal lives, such that one’s inspired state while engaged in Torah study and prayer continues the entire day.


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