Rabbi Yosse Said: "Let The Money Of Your Fellowman Be As Dear To You As Your Own. Prepare Yourself For The Study Of Torah, For It Does Not Come To You Through Inheritance; And Let All Your Deeds Be For The Sake Of Heaven."
Everything in the world contains sparks of G-dliness which are concealed by the material nature of our existence. Mankind has been given the task of revealing matter's innate G-dliness. Every individual is destined to elevate certain sparks, and this divine service is necessary for his personal growth. If these G-dly energies are not elevated, that individual's soul remains incomplete.
The Baal Shem Tov expounded this concept in his interpretation[37] of the verse,[38] "Hungry and thirsty, their soul longs within." The Baal Shem Tov asks: "Why are they hungry and thirsty? Because 'their soul longs within.' Their souls seek a bond with the G-dly energy contained in food and drink."
On this basis, we can appreciate our Sages' statement,[39] "With regard to the righteous: Their money is more dear to them than their lives." For they desire to fulfill the spiritual purpose associated with these tokens of seemingly material wealth.
These concepts apply to all Jews, for "Your nation are all righteous."[40] Therefore we should each hold our wealth dear. And just as we hold our own wealth dear, we should hold dear the wealth of others. Torah law prohibits damaging a colleague's property, and obligates us to undertake any measures necessary to save it. The approach of mili dechassidusa teaches us to go further, and regard the other person's property as dearly as our own.
(Sichos Shabbos Parshas Matos-Masei, 5740)
There are two dimensions to a Jew's connection to Torah: a) an essential connection shared by all Jews regardless of their personal development, as it is written:
[41] "The Torah which Moshe commanded us is the heritage of the congregation of Yaakov," and b) a conscious bond, the development of which is dependent on each person's efforts. This is the focus of our
mishnah.
The essential connection reflects the fundamental G-dly core of the Torah that transcends mortal wisdom. There is, nevertheless, an advantage to the connection established through our own efforts. This bond with the Torah transforms our thinking processes and enables us to develop an internalized link with G-d.
(Ibid., Likkutei Sichos, Vol. IV, p. 1135)
Our Rabbis
[42] identify this directive with the verse, "Know Him in all your ways."
[43] But it is possible to distinguish between the two.
Performing a deed "for the sake of Heaven" implies that although it is performed with G-dly intent, the deed itself is mundane. To "know G-d in all your ways" implies a deeper bond - one which plays a part in every worldly activity.
To cite an example: When one eats a meal with the intent of using the energy generated from the food to serve G-d, one's eating remains a mundane act. In contrast, when one eats on Shabbos, or when one partakes of sacrificial offerings, the eating itself is considered a mitzvah, an act of connection to G-d.
In a larger sense, this difference reflects two approaches with regard to the oneness of G-d. In the first, our material world serves as a means by which to establish a bond with G-d. This implies, however, that its actual material substance remains separate from G-d. The second approach maintains that even material existence can become unified with Him.
(Likkutei Sichos, Vol. III, p. 907; Vol. X, p. 104)
Notes:
- (Back to text) Kesser Shem Tov, sec. 194, p. 25c; see also Likkutei Sichos, Vol. I, p. 177.
- (Back to text) Tehillim 107:5.
- (Back to text) Chulin 91b.
- (Back to text) Sanhedrin 10:1. This mishnah is quoted at the beginning of the recitation of Pirkei Avos every week.
- (Back to text) Devarim 33:5. See Likkutei Torah, Berachah 94d.
- (Back to text) Avos d'Rabbi Nossan 17:7, Rambam (Shemoneh Perakim, the conclusion of ch. 5), and the Meiri.
- (Back to text) Mishlei 3:6.
Chapter Two - Mishna 11