Second Vaad Elul – Experiencing Malchus Shomayim through the body

Experiencing Malchus Shomayim through the body

During the last vaad, we learnt that Malchus Shomayim relates directly to the body, and is therefore capable of instilling meaning into the simplest of tasks. We suggested a practical avodah of saying the first pasuk of Shema without moving the body at all. Perhaps unconventional, this is a meaningful and appropriate method of connecting the body to Malchus Shomayim.  We will discover an added depth, that this Avodah with the body is the secret of connecting to an otherwise inaccessible aspect of Malchus Shomayim.

Two means of קבלת עול מלכות שמים

We all know that קבלת עול מלכות שמים takes place in the first pasuk of the Shema: “שמע ישראל ה’ אלקינו ה’ אחד”. But where in the pasuk is there an acceptance of Malchus Shomayim? Firstly, the Rema writes that it is in “ה’ אלקינו”. “ה’ אלוקינו” means our God, and “בעל כל הכוחות כולם”- master of all the forces. All those forces are under Hashem, and He is our God– He makes all those forces dependent on us. The whole universe rests upon our shoulders. That’s a tremendous motivation- we are responsible to bring about Hashem’s plan for the world. That is a true acceptance of the yoke of Malchus Shomayim.

Yet we find in the Rishonim that there is another acceptance of Malchus Shomayim: in the words “ה’ אחד”, “Hashem is One”. The pesukim of Malchuyos of the Rosh Hashana davening all lead up to this Malchus Shomayim, of “Hashem is One”. Hashem is the one and only true existence. But to accept Malchus Shomayim through “ה’ אחד” is much more challenging.

The challenge of “ה’ אחד”

The Nefesh Hachaim at the beginning of Shaar Gimmel discusses the reference to Hashem as המקום- the Place. Chazal explain “מפני מה מכנין שמו של הקדוש ברוך הוא וקוראין אותו מקום? שהוא מקומו של עולם ואין עולמו מקומו”. “Why do we refer to the Holy One Blessed be He’s name as HaMakom? Because He is the place of the universe and the universe is not His place.” The simple understand would be that just as “place” allows and holds the object within it, so too the Borei Olam allows for the existence of the entire universe, with its many worlds. But in truth, Hashem is much more than the “place” of the universe. An object requires a place, but it retains its own independent existence. Whereas the actual existence of the universe is completely and utterly reliant on Hashem, always. If He would withdraw his desire for the universe, it would cease to exist. This is the Malchus Shomayim of “ה’ אחד”: we have no existence independent of our Creator.

What is the greatest challenge to accepting this Malchus Shomayim? The body. Your body conveys a feeling of being distinct from Hashem. The soul does not contradict “ה’ אחד” in the same way; it “accepts” that it is a part of Him. The main work of “ה’ אחד”, therefore, is that even the body should cease to be a reality experienced on its own.

Every Avodah requires a makom, a place; Avraham Avinu searched for a makom for the akeida, Dovid haMelech looked for a makom for the Beis Hamikdash. The makom of this Avodah is the body, because that’s where the challenge exists. The makom is not the intellect.

Identifying with “ה’ אחד”- a different type of Avodah

Typically, the method we use to affect the body is as follows. You understand an idea on an intellectual level. You clarify it, you identify with it. Eventually you are taken with the idea and your body “does it”; the body is the end station of thought. But such an approach will not help us here. Let’s read one more line of the Nefesh Hachaim. “ורק מחמת שאין בכח שום נברא אף עליון שבעליונים להשיג מהות הענין… לזאת בחרו להמשילהו יתברך ולהסביר לאזן שומעת בקרב חכמים. בתיבת מקום.“ “And only because no creature- even the highest amongst the highest- has the ability to grasp the essence of this matter… therefore they chose to liken to Him and explain in a comprehendible way with the word ‘place’.” Even the highest beings cannot understand it! We cannot understand this idea intellectually, and “bring it down” to the body, because the mind cannot grasp it. You may believe it, but you cannot understand.

We need a different approach, one that doesn’t begin with understanding. That approach is to experience Malchus Shomayim. For example, the work we suggested, to not move during the Shema, is experienced. And importantly, it is experienced by the body. The body wants to move around. If you only think about not moving, you automatically feel an impulse to rub your hands, or to stretch or pull on your beard. The body wants to stay in its own realm. When you remain still, you are experiencing that your body is not yours. As such, the body, the primary element which prevents us from identifying with “ה’ אחד”, is experiencing this lofty idea. 

To clarify, this exercise of not moving is not related to meditation. In fact, it is the opposite. Classically, when meditating the person is feeling himself- his breaths, his heart, his being. Here, we are not trying to feel ourselves- we want to feel the presence of Hashem. 

Avodah through experience

Avodah through experience is often considered non-ideal. Yet we see from the Nefesh Hachaim that Malchus Shomayim, “ה’ אחד”, requires specifically this type of work. And we can experience that in the body. A magician may pull a rabbit out of a hat to surprise the crowd. This is like pulling an elephant out of hat! To appreciate Shaar Gimmel of the Nefesh Hachaim through experience- that’s a surprise!

What is the profession involved in creating an experience? Musicians. Music is intended chiefly to be experienced, not to be understood. And what separate a good musician from an outstanding one? The outstanding musicians are the ones who are capable of giving of themselves to their audience. That’s the secret of experience: you can give yourself over to the experience, you become a part of it. That allows you to experience yourself differently.

This Avodah should not be forced: that’s when the body rebels. It should be light and natural: something to be experienced. It’s a different world of Avodah.