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By Rabbi Naftoly Bier
In מסכת ברכות כ”חי, Tractate Brachos 28b relates the following: When ר’ אליעזר, Rav Eliezer was on his deathbed his pupils entered to visit him. They said, “May our teacher please teach us the manner of living that will gain for us the life of the World to Come. He answered them, “Be careful with the honor of your friends, keep your children away from dynamics which will cause a separation from Torah study and when you pray be constantly aware in front of Whom you are standing. With this focus you will merit a life of the World to Come.”
There are many difficulties with this passage. Don’t we all know that to merit the World to Come, one has to follow the dictates of the Torah? Why only these three? Doesn’t the משנה in Pirkei Avos teach that one should not do mitzvos in order to gain reward but rather to conduct oneself in the opposite manner; to selflessly follow the will of Hashem?
The צל”ח answers that the understanding of this passage is deciphered by an extra word. Rather than asking ונזכה לעולם הבה, “we will merit the World to Come”, they asked ונזכה בהם לעולם הבה, “we will merit in them the World to Come”. They were seeking the manner whereby one can experience the ideal of the World to Come in this world on a continuous basis.
In Pirkei Avos, Ethics of our Fathers, chapter 4:22 it states: “One hour of repentance and good deeds in this World is better than the entire life in the World to Come, while one hour of spiritual bliss in the World to Come is better than all of life in this world.”
The profound lesson of this teaching refers to one who is able to selflessly conduct themselves in a manner that defines their actions as one of complete negation of self, complete subservience to Hashem due to one’s infinite love of Hashem, as a result of one’s clarity of His constant, infinite benefaction. This is akin to one being embraced by Hashem in the World to Come, in this world! The students were perplexed; how is it possible to completely transcend every minute iota of self-aggrandizement and fully connect to Hashem in this world?
The answer given was, firstly honor your friend – the most important genuine caring friend you have. As Rashi explains in Shabbos 31a, Hillel taught all of Torah is founded on the principle (one foot), “What you despise; to your friend don’t do.” Who is this, it’s Hashem Himself! Firstly create an understanding of who Hashem is, what He represents. Secondly, study Torah with sincerity and exactitude. Thirdly, when talking to Hashem, praising Him, pleading with Him; never for a moment lose the awareness that one is talking to the Creator, Sustainer, Supervisor, Loving Father – Hashem.
The Torah (שמות כה:א) instructs, “Speak to the children of Israel and they will take for Me, תרומה, and offering, from each man whose heart motivates him, take My offering.” A couple of questions: Why does it say “they will take”, the proper verse would be “to give”. “For Me” – it’s for the Tabernacle? What does it mean “whose heart motivates him”; isn’t it superfluous?
On one level, the Torah is instructing that there is no obligation to give, it should be given with pure motivation of gratitude. It should not be given for honor, attention, or to take pride in their gift, only for the sake of Hashem. Thirdly, even one strand of material that is given should be accepted. Everyone and everything is important and significant.
An idea of the משכן, Tabernacle, was the given possibility for Klal Yisroel to experience the World to Come in this world, to embrace without any desire but to subordinate oneself to Hashem. To contribute material to it, which was only used in the construction, was an opportunity to wholeheartedly embrace Hashem.
The פסוק says “ושכנתי בתוכם, I (Hashem) will dwell amongst them”, though it first says “ועשו לי מקדש, and they shall make me a sanctuary”. First and foremost the Jewish people and every individual have to sanctify their personal life; i.e. to dedicate their whole existence to Hashem. This in turn creates a sense of the World to Come, a feeling of intimate, inseparable attachment with Hashem. The sanctuary would be a conduit to be constantly aware of the ability to connect in a “metaphysical manner” to Hashem. But the existence of a sanctuary, בית המקדש in our midst is dependent first and foremost if an individual develops an unbridled, total commitment to Hashem that defines all of one’s actions.
This idea is formulated in the מכתב מאליהו חלק א page 228. Chazal say בטל רצונך מפני רצונו, it doesn’t say שבירת הרצון, it isn’t sufficient to dismiss one’s desires, but rather to completely nullify, quash any negative drives or inclination.
Even when a person is greatly inspired, exhilarated and passionate regarding a mitzvah, nevertheless there could always be a slight aversion to the action needed. The idea of “to take” was to the דור דעה, the greatest generation; the one that witnessed Hashem at Mt. Sinai; to scrutinize if they are a נדב לבו, one whose heart , one’s desire is totally in harmony with subservience to Hashem. In every action, there is an inner sense of true, unmitigated attachment to Hashem; that encapsulates the lack of complete self-negation. The challenge is to allow it to dominate and subsequently to nullify the “self-focus”.
A fascinating example is the מראות הצבאות, the mirrors that the women dedicated for the משכן, Tabernacle. Though they were used for the purpose of attracting men; nevertheless these women completely negated this previous desire and need and therefore the mirrors attained a high level of holiness.
Though this level of dedication is lofty; every time we enter a בית הכנסת or בית המדרש, a place dedicated to connecting to Hashem, we have an opportunity to “ignite the inherent flame” of total subservience to Hashem. How? By remembering we are in His presence and to act accordingly. We must treat the place with utmost respect, and to properly talk and act.
