There is nothing new under the sun and I may only mimic (indirectly (the interior experience allows the human to mimic the righteous, to become like them)) those luminaries, distant from me, but their light penetrating the depths with profundity. They have emerged as citizens of their holy souls, they have conceded the force of their wills, ever increasing with cunning (electron vort from previous post), to His Will, the light of His Torah, harbinger of our freedom (there is no free person except one who toils in torah*), and their will is His Will*.

In the stellar realms, l’havdil bein kodesh v’chol, the greatest influences are unobservable, their presence confirmed only indirectly through the light they attract and generate. Yet the legions dance and swirl, their actions sound and true. Their voices, the impressions of their journeys, teach of the universes’ construct. Ben Adam invents, composes song, discovers, and the Israelite, a flag bearer, draws true and eternal arms, “You have set my table before me, against my enemies. (Tehillim 23:5)”

I heard from my holy master and teacher, my Zaidy, z’t’k’l, “What is the main thing? What does “daven” mean? To pray, yes, but more so, to speak. When we daven, we are speaking to HaShem, and we may speak to HaShem at any moment.” This language, the capacity to know how to speak, where does it derive from?

I can hear the hours, coursing through me, of his singing these beloved verses, may they never leave my presence, “I was a boor! And I did not know!! I was like a captive animal with You. And  You are always with me! You have taken me by my right hand. (Tehillim 73:22,23)

Master would then say aloud, “Du! You, HaShem! The good! Du! The bad?!?! What bad?!” And his life was full of sorrow and trial, full of crushing loss and yet only from his lips did I hear, “Good, is HaShem to all, and His mercies extend to all of His doings. (Tehillim 145:9) There is no bad. My teacher’s loftiness escapes me.

The whole of the composition is for ben Adam to “speak” with HaShem; to relate to, in, and with the infinite dimensions. Every fraction of the world being a facet, the whole of the creation unraveling in spacetime, for our sake, to communicate with Him, provided through His Mercy and Judgment. Descending from your holy parents, gathering among our siblings, our teachers and friends, and ascending to that highest place with the spouses.

These relationships reflect to the discerning a glimmer of the infinite array, the untold numbers of facets shimmering, zeev haolam, all the manners that HaShem relates to us. He is not distant and removed, chalila! Rather, the Abishter is near, so near that we may only observe indirectly. As I heard from my master and teacher, the son of my master, regarding the R’M’B’N in his introduction to his commentary of the Chumash, the white fire reveals all information, and we are unable to decipher anything, we are not vessels capable of receiving this information, so the black conceals a portion of the light, generating this liminality, and we, from the “cleft of the rock (Shemos 33:22),” discern the spectrum relative to us and from here, as Rabbi Chaim Zimmerman, z’t’l, states in the first chapter of ‘Torah and Reason’ and, as is stated by ben Bag Bag in Pirke Avos, 5:26, “turn the Torah over and over for everything is in it. Look into it, grow old and worn over it, and never move away from it, for you will find no better portion than it.”

As is taught in the above section of the Torah regarding Moshe and his desire to see HaShem, this was revealed and this concealed, but the the thing is not removed from us, rather, “it is very near to you, in your mouth and in your heart, to do it. (Devarim 30:11-14)

All these facets, their expanse without cessation, while singular, despite their construct and magnitude, are nothing before HaShem. They require union, unity, unification. The lone planet, the lone star, without a gravitational anchor glides into the nothing forever. We are clever, we may have wisdom, but lacking humility, we may not have Torah – G-d forbid! This one says that, the other says this. A myriad reasons crop up to distract our intentions. Why do we do a thing such as marriage, when standards and norm seem a current ever changing?

We marry, simply, because of our fear of Shemayim as the possuk states, “And do not turn from all these matters I have commanded you with today, neither to the right or the left… (Devarim 28:14)

There are places we stand that, without humility, we can never know.

This is the great war, the great shalom derived, and why the learning of one who is single does not conceive or know this completeness, this redemption. Through engagement with the other , through the increasing of shalom, we prepare ourselves to “know before Whom we stand.”

* Pirke Avos