A glimmer of this Divine service is attainable by every Jew, and thus, it is obligatory to make the attempt. * The Rebbeim blazed a trail and provided us with the means to approach this lofty avoda.
“All sevenths are beloved” - this praise is mainly directed to being seventh; the thing is cherished in virtue of being seventh. Its desirability [here referring to our generation, the seventh generation from the Alter Rebbe] does not hinge upon its choice, will, or effort in serving G-d, but just because it is seventh, attaining a special quality simply on account of its sequential position.
The essence of the Sh’china was originally manifest in the physical world. Sins, however, caused it to depart. Then tzaddikim, through the avoda of iskafia, drew the Sh’china back to the world, being especially revealed in the Mishkan and later in the Beis HaMikdash. The Mishkan was made of atzei shittim, symbolizing the avoda of transforming the shtus that permits evil behavior into something holy, shtus d’k’dusha. “Shtus” comes from “shita – inclined,” an inclination, a deviation, towards foolishness. Where extra caution is needed to avoid shtus d’l’umas zeh, shtus d’k’dusha, a “deviation” towards holiness, is required, the effect of which is bringing the Sh’china back to be revealed in the world.
Being that shtus d’l’umas zeh and sins cause the Divine presence to depart, in order to bring about a change of course, so that “I shall dwell among you” [as before the sin], there must be “make for Me a Mikdash (specifically) of Acacia Trees, atzei Shittim” – shtus d’k’dusha is required.
The Evil Inclination argues: Why must you be so enthusiastic in your service of Torah and Mitzvos in order to refine the world. What is the big deal if you put it off for later? * From the addresses of Yud Shvat and Shabbos Parshas B’Shalach 5729
November 29, 2013