Now, as for #2, one can only raise the mundane if one has an idea of what it is exactly that he is doing. It is fine to promise that good things will come, just keep working, but Torah [Divine will], who knows man, also knows that one must taste occasionally the reward. In other words, since the purpose of our present labors (mitzvot) are for the sake of elevating the mundane, and preparing it for the indwelling of the Shechinah (Divine Presence - to a greater level than what is current. To It’s desired level, It’s purpose for the creation), sowing the land for six years, and then tasting the Divine blessing for three years, is actually a taste of what is to come. Therefore, in order that man is not overwhelmed by the abundance of the Life Force, when it increases upon the earth. He is slowly ushered into it by way of the seven year Shmitah blessing. One tastes the lower Unity from time to time, in preparedness for the ultimate coronation, the Higher Unity.
This can also be seen on the weekly Shabbat. “For six days you shall work…” We work for six day in order to have the Shabbat on the seventh day. It is also curious to note that one of the 39 malachot (39 acts of labor which are not allowed to be done on Shabbat) is “sifting.” Sifting signifies ones separating of the bad from the good, or the undesired from the desired. It is an act of refinement of the world. This is an act which we do for six day, but on the seventh, on the Shabbat, there is no need for this, for the goal has been reached, all things are refined. Thus, the Shabbat is an illumination of the Divine Name YHVH, which completely transcends “nature”, and the six previous days, brought this on. Hence, the way to achieve the Higher, is by way of the lower.
There is, however, a distinguishing factor between Shabbat, and the Shmitah. On Shabbat, we completely refrain from all mundane affairs, however, during the seventh year shmitah, we continue within our mundane affairs, and only the land rests unto YHVH. The normal service of man, his refinement and elevation of the mundane (through the Name Elokim - which is related to His attributes as seen in nature) does not apply. Even though one is “in the world”, and, “involved in all mundane affairs”, there is still a “rest unto YHVH.” Thus, we see an infusion of both concepts. Life goes on, and there is simultaneous rest. Therefore, since the land is experiencing a level that transcends nature itself, all mundane issues are automatically affect in a similar way, without the direct influence of the avodah of man (Divine service of man). This is: “I shall command My blessing…” It is abundance from Above.
Now we can understand what Rashi meant when he said “for the sake of Hashem,” and, “in the same sense as it is said of the Shabbat of Creation.” Rashi makes us aware that since in the Shmitah year one is allowed to do his daily work, one may therefore come to think that the “sowing” and the “pruning” of which the Torah speaks, has nothing to do with the shmitah rest itself, and thus, it is not related to YHVH, “a rest for Hashem.” One may come to err, and not realize that it is this very labor that provides for the transcendence of the land and the blessing from Above, rather than just being another labor of refinement in itself, our daily avodah (service). Rashi therefore continues to point out to us that this labor is connected to the very coronation of the shmitah and to the transcendence of YHVH, “just as it is said of the Shabbat of Creation.” The rest of the land, in the seventh year, is that which produces man’s principle blessing, his sustenance, a transcendence of the mundane, just as with “six days you shall work…” and on the seventh day, we have a complete rest from mundane affairs. Since we are allowed, during the Shmitah, to labor in all other areas of the mundane, this signifies an additional quality. That the Divine Light from YHVH, is infused even into the profane activities.
Now we can see how Shmitah becomes a proof text, and how it embarks all mitzvot. For this is the ultimate purpose of all mitzvot, regardless of how large, or how small it may seem. They are not simple tasks of “sifting”, or refinement, but rather, they all, each one of them, bring about blessings from Above, in one way or the other. Not only do they elevate the world and ones proper surroundings, but they also elevate self as well, gradually and carefully, as not to overwhelm the individual when the Divine Light does shine upon him in full array. This may explain to some, who have frequently asked me the question; “why at moments I feel as if the Divine is so relevant in my life, I can feel Hashem in all my surroundings, while suddenly, at the drop of a hat, I feel alone, and submerged within the world?” One must learn from the above, that the Shmitah, as well as the Shabbat, is not yet eternal, as mentioned above, one is elevated in level, according to his service, and then one is again returned to sow the field. Utilizing the newly obtained spiritual strength. Step by step, slowly and surely, you are preparing yourself, with the help of Hashem and Torah, for the ultimate presence, and this is rightly so, for a vessel which cannot hold the abundance of Light, will surely shatter. It must be prepared, “sifted,” and refined.
Now let’s round our lesson off, as promised above, with the explanation of Behar (on the mountain). The Tanya relates that when one performs a mitzvah, or when one prays, he must do so with full understanding that he is doing it for the sake of his Master, not for any other ulterior motive. When he conceives this, he will ultimately become bittul (insignificant), his body will have no ulterior motives, not at all connected to the mundane. As is stated in Tehilim (Psalms) “Unto You, YHVH, I lift up my soul.”
Even though he is bittul, and he lifts his soul up to Hashem, he is still confined by the major obstacles of Life, Time and place. All his actions (mitzvot) are interactions with mundane elements. This then implies two major elements:
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There must be transcendence, above the mundane.
- At the same time, one must observe the mitzvot with all its details as applied by physical (mundane) law. Thus, the finite merges with the infinite.
