Hakitzu VeRanenu #19: The Relationship between Body and Soul in the Nation and their Unification (Part One)3 min read

The fact that Zechirah is the point of holiness which stands as the foundation of all stages of redemption – both the stage of Pekidah, the rectification of the “body”, as well as the stage of the revelation of Zechirah, the appearance of Neshama with a proliferation of consciousness – teaches us an important principle regarding the relationship between body and soul.

It is elevated holiness which forms and generates all – not only the soul, but the body as well. Naturally, it becomes clear that the true import of physical life is expressed when the body serves as a garment to express this holiness across the expanse of physicality.[1] This is the level that is fitting for all of am Yisrael, this level of elevated holiness which transforms the entire range of physical experience into the aspect of “body” and “garment” for the mighty “soul” that is the light of the Shechinah.

In this sense, the dream of a rectified and hallowed reality cannot be actualized in this that place is devoted in the life of the nation for shuls and yeshivos, the desire to exist together in a single basket – Torah study and work, mundane life and prayer as neighbors, side by side. The holy and the mundane are not “neighbors” whose borders need to be defined so that they may live in peace next to each other. Rather, the holy is the soul of the mundane, for the light of Godliness is the foundation of everything, the Value of all values, the Source of all sources, and “there is nothing but Him.”

We must understand that this perspective does not at all intend to threaten secular subjects and belittle them. On the contrary, it seeks to elevate them and invest them with an eternal and elevated value. For they are wondrous tools to draw the light of Godliness even within the practical complexities of our corporeal reality. Their relationship to the holy comes not to obscure their form and denigrate their importance, but to anoint them with an awesome and mighty import.

A this-worldly mode of existence can produce good and complete things, but it does not dole out meaning. And when meaning is missing, everything becomes lesser and faded. Therefore, only the redemption and its light can truly breathe life into corporeality, a time when nature will be views as a beautiful garment for the grandeur of the Neshama’s Glory, the collective soul of the Jewish nation, which proceeds and returns to the core of the earth wearing the precious garments and beautiful adornments prepared for Her by Her children, who are returning from foreign lands.

This perspective is not found in the revealed portions of the Torah, which is but a manual which helps a person to fulfilling the mitzvos and their guidelines. It is specifically the concealed portion of the Torah which comes to reveal the elevated holiness and demonstrate its sovereignty throughout the expanse of creation. It elevates the person and the nation, enabling them to see how all of life’s arenas, from work to family, friends and neighbors, are only a prism for the holy – the mystery of the Effort of Clarification and drawing the Lights of Emanation down to literal physicality. In the words of the Ramchal (introduction to Maamar HaVikuach):

Kabbalah has an advantage, because in accordance with its path, all actions are seen as goodly and representing elevated rectifications. Meaning, this is what the Elevated Will prepared; that all matters of this-worldliness become sanctified through this that man uses them for his needs and enjoyment. Matters of heaven area already sanctifies, and this world is ultimately going to be completely sanctified as well; the earth and all that is upon it will be just like the heavens and all that is contained within them. This entire matter was given over into the hands of Man. This is the mystery of, “The heavens are the heavens of Hashem, and the earth was given to Man.” (Tehillim 115:16) For the heavens are already prepared in manners of completion, but the earth was given over to Mankind for them to rectify. That is, Mankind was given the ability to draw the power of the Shechinah and its light down through its soul. All things in the world were given for him to use, for through this they become rectified as well, and that the energy of holiness that would be drawn down would spread out upon them as well. However, one must know the proper ways to utilize this world, so that his use will cause a rectification and not, chas veshalom, a blemish.

[1] This matter arises from a deep discussion in Eitz Chaim, regarding the mystery of the vessels which are themselves created from the spiritual lights. See Shaar Ha’Akudim.  See also Leshem Shevo V’Achlamah, Hakdamos V’Shearim, Second Gate. This discussion alludes to each stage in the process; the mystery of the first appearance of Neshamah, its departing to form the vessels – the mystery of heresy and darkness, and its renewed return within them, the mystery of the revelation of Torah. See Oros p. 132, “The National Soul and its Body.”