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Mesilat Yesharim, Chapter One Part Two Print E-mail

RamchalTranscribed by Slavie Friedman: Now we are going to add an entirely new dimension to  a person’s obligation in his world. Everything you see is thematic. It’ll go over and over and each time it’ll add something. You always have an indication of an entirely new concept when a paragraph begins with the words, ‘If you go deeper.’ This is his indication that he’s about to take it deeper. There is nothing redundant. Even the summaries add something new what wasn’t there before.

 

He explains the idea of the world being created for the person. We’ve already said a person’s obligation in his world. What does it mean, created for the person? He says first you have all the things that I want to bring you to do good, then you have the things that could take you down; their purpose is that you should avoid them. That’s the obvious one. Everything that’s here in the world, is a test for me, in one way or the other, if I’m using it or not.

Then he says the creation wants me to perfect myself. If I had a choice of sweeping the floors for a drunk, or sweeping the floors for a king, I would much prefer to sweep the floors for the king. If I had a choice of serving a bum, who happens to be very wealthy and is my master, or serving a person who is truly a great person, both my master, both with absolute rule over me, I would much prefer to serve one who is deserving. Every object in creation wants to be used by a human being who has perfected his or her self. Because the only way that this part of creation can truly be what it could be, is if it’s used by someone who is a complete person.

That’s what I mean by it’s rooting for me. By rooting for me, creation is rooting for itself. That is why in the middle Hallelukah, of the five we say everyday, Rashi says it’s about the messianic era. Why does everyone sing? Why is everyone happy? Because since this is the messianic era, as a vision by Dovid Hamelech, everyone is perfected. So all of creation is changed. The creation we are aware of and the transcendental forces as well. They are all changed. They are different because we are different. They are tied into us. So when he said that it is the person’s world, we have to understand that it truly is the person’s world. Far more than we could imagine.

Therefore, if we fail the world, the world fails with us. If we perfect ourselves, the world is perfected with us. That’s why we have right at the beginning of creation this unbelievable light. With this light you can look at anything in creation and you would know exactly why it was created. Immediately after the seventh day, the first shabbot, God took it and hid it in Olam Haba for the tzaddikim. Why? Because such a perfect light can only be used by perfect people.

What the Ramchal is saying over here with that phrase is creation wants to be used by perfected people. That is why you have that seemingly ludicrous midrash of the rocks arguing over which one Jacob could rest his head on. Come on. What difference does it make? It does make a difference. Because if there is someone on the level of a Yaakov Avinu, who is so attuned to creation, netzach, who’s so attuned to the eternity of creation, the rock wants to be used by that person because that rock, by virtue of being slept on by Yaakov Avinu, is going to connect back to the beginning of creation, of the eternalness of creation. Then he says that God says, ‘It’s my world. I created all of it and I’m giving it to you. Take care of it. (Which is the lowest level) At least don’t destroy my world. I’m giving it to you to take care of it.’ At the very least, we have to look at the world in such a way as to say it’s God’s world. Let me at least take care of it. All of this is what torah is all about.

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