REVEALING HOW EVERYTHING IS NULLIFIED TO G-D

If one seeks to derive pleasure from a physical thing unto itself, he separates it from G-dliness. Conversely, when he desires the G-dliness of the physical thing, he elevates it, allowing it to openly reveal how it is nullified to G-dliness. * From Chapter 8 of Rabbi Shloma Majeski’s Likkutei Mekoros. (Underlined text is the compiler’s emphasis.)

Translated by Boruch Merkur

There is G-dly light and Divine energy in everything. In fact, [irrespective of the seeming prominence of the material presence of physical things] their primary aspect is the G-dly light that resides within them. This G-dliness is their existential root and source that brings them into being, etc. The creations are, therefore, truly nullified to their Divine source.

When one contemplates these concepts, aroused within him is desire and yearning, a great love for G-dliness. He recognizes that G-dliness alone should be all he desires, his only aspiration. The importance he ascribes to the superficiality and physicality of the world melts away, affirming the notion that, of itself, the coarse materiality of the world is tantamount to death – they [i.e., material things] exist [momentarily] and [then] they waste away, etc. Indeed, one should only desire the G-dly vitality, the inner essence of everything, etc.

How much more so is it imperative that one must not actually separate the physical thing [from its G-dly source]. That is, as explained above, the physicality of a thing is truly nullified to the G-dly light and vitality within it. [The physical thing is, therefore, unified with G-d, in this sense.] However, as a result of man considering the physicality as a thing unto itself – meaning that he wishes to benefit from the physical thing itself – he rebels [against the Divine will] and separates it [from G-dliness], for “G-d has even placed the world in the heart of man, etc.” According to this dynamic, the sin of the Tree of Knowledge caused a separation in the general state of the world [causing it to become removed from G-dliness, as it were]. Similarly on an individual basis, if one seeks to derive pleasure from a physical thing unto itself, he separates it [from G-dliness]. Conversely, when he desires the G-dliness of the physical thing, he elevates it, allowing it to openly reveal how it is nullified [to G-dliness], etc.

This is expressed in the teaching, “‘And you shall love G-d, your L-rd’ – because He is your source of life”: A person [naturally] loves the vitality of his soul. Feeling within him that the primary aspect of his being is the life his soul imparts, he therefore loves his soul. Loving oneself is not the love of his flesh and blood, etc., but the love of his soul, and wanting the life of his soul to be revealed and broadly manifest within him, etc. In the same manner, one “‘love[s] G-d, your L-rd’ – because He is your source of life.”

When one considers how G-dliness is the life-force of all forms of life, for all the vitality in the world and in created beings comes from G-dliness – it is the primary reality of everything – when one contemplates all this, he will desire G-d and love Him. In all his mundane activity – such as eating and drinking, and business dealings, and the like – he does not want the thing unto itself but the G-dliness within it, etc. His intent is to merely harness strength, energy to be used in the study of Torah and in avoda, as in the saying, “wine and pleasant fragrance impart astuteness,” and “prior to eating beef my mind was not clear.”

The result of eating and drinking for the sake of being able to study Torah and daven, etc., is that the person is cautious [even] with regard to things or activities that are permissible but solely for the sake of fulfilling his desires. Since he only wants G-dliness – meaning using things for the sake of Heaven, as above – he finds that what is necessary is sufficient, etc.

The same applies to business dealings: The proper intent in business is that the profit frees his mind and heart to be devoted to Torah and avoda, as well as fulfilling Mitzvos, such as the Mitzva of Tz’daka, and acts of benevolence, etc. In this manner, his involvement with business will not present a challenge for him or disturb him from Torah and avoda, etc.

All this is done through meditation, deeply contemplating and taking to heart how the main thing is G-dliness, and physicality of its own is literally nothingness and naught. In this manner, one is aroused to love G-d, as described above. And thus, also the Evil Inclination and one’s natural character traits are nullified [in deference to G-d’s will], qualities that are [typically] directed towards desiring and lusting physical things as they are unto themselves.

(Seifer HaMaamarim 5659, pg. 22)