{"id":6561,"date":"2015-02-17T22:06:19","date_gmt":"2015-02-18T01:06:19","guid":{"rendered":"http:\/\/www.jabadlaplata.org.ar\/?p=6561"},"modified":"2017-05-22T12:53:44","modified_gmt":"2017-05-22T15:53:44","slug":"capitulo-37","status":"publish","type":"post","link":"https:\/\/tuviaserber.com\/en\/capitulo-37\/","title":{"rendered":"Chapter 37"},"content":{"rendered":"

So far, the Alter Rebbe has explained, in the last two chapters, that Hashem<\/i> He desires a dwelling place for Himself in this world, and that dwelling place is us, the Jewish people. Through faith in the oneness of Hashem<\/i>, or through fulfilling Mitzvot<\/i> In practice, we make ourselves a \u201chome\u201d for Hashem<\/i> and we bring to Messiah.<\/i><\/p>\n

But what about the rest of the world? How do we sanctify it and reveal it to Hashem<\/i> in all material things? This is what the Alter Rebbe will explain in this chapter.<\/p>\n

In the previous chapter, the Alter Rebbe said that the goal of all creation is to reach the Days of Messiah<\/i> and the Resurrection of the Dead. This is achieved through our work of serving Hashem<\/i> throughout this long exile (galut<\/i>). Because, when we fulfill a Mitzvah<\/i>, What's really happening is that we're bringing a revelation into this world. Hashem<\/i> that is stored inside that Mitzvah<\/i>.<\/p>\n

It's like a container with a very rich perfume. When we bring it into a room, because the container is closed, we don't smell the beautiful aroma of the perfume inside, but it's there. In the same way, each Mitzvah<\/i> It has within it the Will of Hashem<\/i>, And when we fulfill it, we are bringing that Will into this world. Although we cannot enjoy that revelation now, when the time comes... Messiah<\/i> all those energies that are within all those Mitzvot.<\/i><\/p>\n

To understand how this affects the whole world (and not just our Animal Soul and body) we have to remember that the Alter Rebbe explained in chapters 6 and 7 that impurity is called \u201cSheath\u201d (klip\u00e1<\/i>) and that there is a \u201cShiny Shell\u201d (klipat noga<\/i>), where good and evil are mixed, which represents all material things permitted by the Torah<\/i>, as food that it is kosher<\/i>.<\/p>\n

When we fulfill a Mitzvah<\/i> practice, for example, tefillin<\/i>, We are using various parts of a cow's hide. The cow receives its life force from the "shining rind," because it is something that the Torah<\/i> It allows us to eat. So when we use that leather to put on tefillin<\/i>, We are causing the life force of the "shining shell" of that leather to become Holiness, because it unites with the Will of Hashem<\/i> within the Mitzvah<\/i> of tefillin<\/i>. And also the strength of our Animal Soul and the body (which also come from the \u201cShining Shell\u201d), unite with the Will of Hashem<\/i> in that Mitzvah<\/i>, rising from the \u201cBright Shell\u201d towards Holiness.<\/p>\n

The Alter Rebbe explains that the same thing happens with the Mitzvot<\/i> to study Torah<\/i> and pray. Despite being Mitzvot<\/i> that are spoken about (and not done), however, the law of the Torah<\/i> requires that they be said1<\/sup><\/a>, That is, we should verbalize our studies, prayers, etc., with our lips, rather than "reading with our eyes." Lip movement is considered the action of those movements. Mitzvot<\/i>. Because if the Divine Soul had not convinced the Animal Soul and the body to pronounce those words of Torah<\/i> Or prayer, the Divine Soul alone, could not have fulfilled those Mitzvot<\/i>.<\/p>\n

Furthermore, the Alter Rebbe explains that everything we ever ate was kosher<\/i>, The body, which made it grow and stay healthy, also receives its life force from the "Shimmering Shell." So, when we complete a Mitzvah<\/i> with the strength that food gave us, both one Mitzvah<\/i> practice as tefillin<\/i> or a Mitzvah<\/i> spoken as studying Torah<\/i>, the life force of that food that is inside the body rises from the \u201cShining Shell\u201d towards Holiness.<\/p>\n

In that way, through all Jews fulfilling the Mitzvot<\/i>, everyone who receives life force from the \u201cShining Shell\u201d will rise to the Holiness of Hashem<\/i>, And here comes the Messiah<\/i>.<\/p>\n

The idea is this: we've already learned that there are two types of Mitzvot<\/i>, Some are positive, like "do this," and some are prohibitive, like "don't do that." In total, there are two hundred and forty-eight. Mitzvot<\/i> positive, and three hundred and sixty-five prohibitive. The two hundred and forty-eight Mitzvot<\/i> Positive things are the way to bring Hashem<\/i> to this world, as the Alter Rebbe explained, that with every action or word of Mitzvah<\/i>, We bring to the world a revelation of Hashem<\/i>. On the other hand, the three hundred and sixty-five Mitzvot<\/i> Prohibitive, they are a way of protecting oneself from impurity, so as not to be bound to it in such a way as to be unable to unite with Hashem<\/i>. When a Jew transgresses the Torah<\/i>, God forbid, but the problem is that the life force of that transgression, which comes from the "impure shell," traps the Animal Soul and the body. Therefore, the Animal Soul cannot free itself from that impure energy and cannot approach... Hashem<\/i> (until he repents)teshuvah<\/i>)).<\/p>\n

The Alter Rebbe explains that there is an additional problem when a Jew transgresses the Torah<\/i>. He already explained in chapters 6 and 7 that there are three levels: Holiness, the "Shining Shell," and the "Impure Shell." The "Shining Shell" is an intermediate level between Holiness and the "Impure Shell." That is, the "Impure Shell" receives its life force from Holiness through the "Shining Shell." For example, when a Jew uses something that receives its life force from the "Shining Shell" to commit a transgression, such as eating beef that is not... kosher<\/i>, energy is passing from Holiness to impurity.<\/p>\n

Therefore, if all Jews fulfill the two hundred and forty-eight Mitzvot<\/i> positive bringing to Hashem<\/i> to the land, and we take care of the three hundred and sixty-five Mitzvot<\/i> prohibitive, preventing the \u201cimpure shell\u201d from receiving its vitality from the \u201cshining shell\u201d, we bring to the Messiah. <\/i>Because, upon reaching Mitzvot<\/i> We raise the energy of the "Shining Shell" toward Holiness and prevent impurity from feeding, as if we were taking away all the food from impurity. It follows that we completely nullify the "Impure Shell" and fill the world with Holiness. Welcome! Messiah<\/i>!<\/p>\n

And what does everyone have to do with all Jews? Why did the Alter Rebbe say that if all Jews fulfill the Mitzvot<\/i>, Does everyone rise to holiness? Because each Divine Soul is responsible for raising a part of the world; that is, each of us has a specific mission to raise a part of the world to holiness. And that is achieved by fulfilling the two hundred and forty-eight Mitzvot<\/i> positive things using the world, for example, what we eat, drink, and all the material things we use Mitzvot<\/i>, like cowhide for the tefillin<\/i>. And taking care of the three hundred and sixty-five Mitzvot<\/i> prohibitive, so as to prevent the world from becoming impure.<\/p>\n

With this, the Alter Rebbe answers the question of the \u201cAverage Man\u201d posed at the beginning of chapter 35: Why did my soul descend to this world? Before descending, I was much better off. I could perceive Hashem<\/i> much better and was closer to Hashem<\/i>. The answer is that the Divine Soul did not descend to this world for its own benefit, but for the benefit of the Animal Soul, the body, and the part of the world that it is responsible for elevating to Holiness.<\/p>\n

With these ideas, the Alter Rebbe explains why our sages2<\/sup><\/a> They say that charity (tzedakah<\/i>) is one of the Mitzvot<\/i> most important. In most of the Mitzvot<\/i>, We use a part of our body, thus elevating a part of our Animal Soul and the body. For example, tefillin<\/i> on the arm, tzitzit<\/i> in the body and so on. But with the Mitzvah<\/i> of tzedakah<\/i> Something very special happens. When a person works to earn a living, they use their whole body. Then, by giving away that hard-earned money to help another person, they elevate many parts of their Soul Animal and their body at the same time. That's why it's a Mitzvah<\/i> that brings closer the coming of Messiah<\/i> with great force.<\/p>\n

(Even if someone doesn't work to earn money because they already have plenty, a large part of their Animal Soul and body also rise with this) Mitzvah<\/i>, because, with that money he gave to help someone else, he could have bought something for himself, like a new car, a new suit, etc.)<\/p>\n

Having said all this, the Alter Rebbe poses a contradiction and resolves it. On the one hand, it emerges from everything he has learned that the most important thing is the Mitzvot<\/i> practices. On the other hand, our wise men3<\/sup><\/a> They say the study of Torah<\/i> is comparable to all the Mitzvot<\/i>. So, what's more important: Mitzvot<\/i> internships or study of Torah<\/i>?<\/p>\n

The Alter Rebbe explains that in the study of Torah<\/i> There are several advantages that we don't find in the Mitzvot<\/i> practices:<\/p>\n

1) They rise to Hashem<\/i> the \u201cClothing\u201d of the soul of thought and word.<\/p>\n

2) They rise to Hashem<\/i> The \u201cTools\u201d of the Intellect (Wisdom, Understanding, and Comprehension). It's like saying we improve the way we think (fulfilling the Mitzvot<\/i> These practices do not improve how we feel love and fear of Hashem<\/i>, It only affects the \u201cClothing\u201d of the action soul and not the emotional \u201cTools\u201d of the soul (see chapters 3 and 4 on the \u201cTools\u201d and \u201cClothing\u201d of the soul).<\/p>\n

3) The revelation of Hashem<\/i> which is achieved through the study of Torah<\/i> is far superior to that achieved with the Mitzvot<\/i> practices (as if we were to say that the perfume of Torah<\/i> It is of much higher quality than the rest of the Mitzvot<\/i>).<\/p>\n

But our wise men4<\/sup><\/a> They clearly state that the main thing is not study, but action, the Mitzvot<\/i> practices. Why do they say that? Because Hashem<\/i> He desires a dwelling place for Himself in this world, and for that purpose the Divine Soul descended here. The only way to achieve this is by fulfilling the Mitzvot<\/b><\/i> practices<\/b>.<\/p>\n

(This also explains why the law is that if we are studying Torah<\/i> and the opportunity arises to fulfill a Mitzvah<\/i> In practice, if there is no one else who can fulfill it, we must discontinue the study of Torah<\/i> and fulfill the Mitzvah5<\/sup><\/a><\/i>. Because the Mitzvah<\/i> practical is the way to make that \u201chouse\u201d for Hashem<\/i>. But what if there's someone else who can do that? Mitzvah<\/i>, We must continue studying, because the study of Torah<\/i> (is very high).<\/p>\n

The Alter Rebbe ends the chapter by explaining another virtue in the study of Torah<\/i>. When we study Torah<\/i>, It's like we're calling Hashem<\/i>. The example he gives is that of a child calling his father to come to him, so they can be together. Similarly, those who study Torah<\/i>, is calling Hashem<\/i> so that he will come and be with him. That's why, when we are studying Torah<\/i>, We must pay attention, because Hashem<\/i> He is with us.<\/p>\n

\n

1<\/a>Talmud Berakhot 31a<\/p>\n<\/div>\n

\n

2<\/a>Talmud Bava Batra 9a<\/p>\n<\/div>\n

\n

3<\/a>Mishnah Pea 1:1<\/p>\n<\/div>\n

\n

4<\/a>Ibid.<\/i> Avot 1:17<\/p>\n<\/div>\n

\n

5<\/a>Talmud Moed Katan 9 ay 9b<\/p>\n<\/div>","protected":false},"excerpt":{"rendered":"Hasta ahora el Alter Rebe explic\u00f3, en los \u00faltimos dos cap\u00edtulos, que Hashem quiere una morada para \u00c9l en este mundo, y que esa morada somos nosotros, el pueblo jud\u00edo. A trav\u00e9s de la fe en la unicidad de Hashem, o a trav\u00e9s de cumplir Mitzvot pr\u00e1cticas, hacemos de nosotros mismos una \u201ccasa\u201d para Hashem… Read More \u00bbChapter 37<\/span><\/a>","protected":false},"author":1,"featured_media":6353,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"neve_meta_sidebar":"","neve_meta_container":"","neve_meta_enable_content_width":"","neve_meta_content_width":0,"neve_meta_title_alignment":"","neve_meta_author_avatar":"","neve_post_elements_order":"","neve_meta_disable_header":"","neve_meta_disable_footer":"","neve_meta_disable_title":"","episode_type":"","audio_file":"","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"","filesize":"","filesize_raw":"","date_recorded":"","explicit":"","block":"","itunes_episode_number":"","itunes_title":"","itunes_season_number":"","itunes_episode_type":"","footnotes":""},"categories":[108],"tags":[946,947,956,975,952,962,968,942],"series":[],"class_list":["post-6561","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-sefer-shel-beinonim","tag-alma-animal","tag-alma-divina","tag-estudio","tag-halaja","tag-hashem","tag-ley","tag-mashiaj","tag-tora"],"episode_featured_image":"https:\/\/tuviaserber.com\/wp-content\/uploads\/2013\/02\/tania.jpg","episode_player_image":"https:\/\/tuviaserber.com\/wp-content\/uploads\/2024\/02\/avatar1400.jpeg","download_link":"","player_link":"","audio_player":false,"episode_data":{"playerMode":"light","subscribeUrls":{"castbox":{"key":"castbox","url":"","label":"CastBox","class":"castbox","icon":"castbox.png"},"rss":{"key":"rss","url":"","label":"RSS","class":"rss","icon":"rss.png"},"spotify":{"key":"spotify","url":"","label":"Spotify","class":"spotify","icon":"spotify.png"}},"rssFeedUrl":"https:\/\/tuviaserber.com\/en\/feed\/podcast\/rabino-tuvia-serber","embedCode":"

Cap\u00edtulo 37<\/a><\/blockquote>