We experience life through the medium of time. Each new moment brings with it new opportunities as we ascend through the journey of time. Amidst the constantly moving waves of time, the chagim are specific points imbued with unique energy. Each holiday presents us with the opportunity to tap into and experience the theme inherent at that point in time.
If Shavuos is the time of kabbalas ha’Torah (receiving the Torah), to truly understand what we are trying to experience on Shavuos, we must first understand what Torah is. Scholars may refer to it as a history book, others may think of it as a book of law, or a source of Jewish wisdom. While these are all true, this only scratches the surface of the Torah’s true nature. To truly understand the importance of kabbalas ha’Torah, we must understand the Torah’s true depth.
What Is Torah?
Torah is not simply a guide to living a life of truth within this world; it is the blueprint and DNA of the world itself. In other words, our physical world is a projection and emanation of the deep spiritual reality described in the Torah. This is the meaning behind the famous Midrash, “Istakel b’Oraisah u’barah almah,” Hashem looked into the Torah and used it to create the world (Bereishis Rabbah 1:1). Torah is the spiritual root of existence, the physical world is its expression. To illustrate this concept, imagine a projector. The image that you see on the screen emanates from the film in the projector, so that everything you see on the screen is simply an expression of what’s contained within the film. So too, every single thing that we see and experience in the physical world stems from the spiritual root, the transcendent dimension of Torah.
Thus, the world in which we live is an avenue to the spiritual, we can access the spiritual, transcendent world through the physical world because the two are intimately, intrinsically connected.
To relate to this concept, think of the way in which other human beings experience and understand you. All they can see of you is your physical body. They cannot see your thoughts, your consciousness, your emotions, your soul. All they can see are your actions, words, facial expression, and body language, the ways in which you express yourself within the world. They cannot see your inner world, but they can access it through the outer expressions that you project. The same is true regarding human beings trying to experience Hashem and the spiritual. We cannot see the spiritual, we cannot see what is ethereal and transcendent, only that which is physical. However, we can use the physical to access the spiritual root; we can study the Torah’s expression in this world to understand its spiritual root.
The World Is a Mashal
The more fully we grasp the depth of this concept, we must understand the nature and purpose of a mashal. A mashal is an analogy, an example one gives in order to explain something abstract and conceptual to one who does not yet understand it. If a teacher wants to share a deep principle with his or her students, they might share a story or analogy that depicts the idea through a more relatable medium. While the mashal does not fully convey the idea itself, it leads the listener towards it, aiding him or her in the process of understanding. Deep ideas cannot be taught, as they are beyond words. They can only be hinted to and talked about. The job of the teacher is to guide the student towards the idea, until the idea falls into the student’s mind with clear understanding. A mashal serves as a guiding force in this process, leading the student towards an understanding of that which cannot be put into words.
This process itself can be understood through a mashal. You cannot teach someone how to ride a bike. You can only help them, holding on while they practice, and perhaps showing them an example of how it is done. Ultimately though, you must let go, and the student will have to learn how to ride it independently, on their own.1 Once you learn how to ride a bike, it’s hard to imagine not being able to ride one. We often can’t understand what took us so long to learn. Yet, despite the fact that we know how to ride a bike, we will not be able to explain how to ride a bike to someone else. It is simply beyond words.
A mashal is the only tool a teacher can use to teach spiritual truths; the learning and understanding must be done within the inner mind of the student. If this is true, how are we able to understand the spiritual world? We cannot see, touch, or feel the spiritual world, so how are we to relate to it? If all learning occurs through the use of analogy, what mashal did Hashem give us to enable us to relate to and understand spiritual truths?
The ultimate mashal is the world itself. It is here to guide us towards a deeper, spiritual truth. Everything in this world is a mashal, a tool guiding us towards a deeper reality. Every physical object, every emotional phenomenon, every experience in this world is part of a larger mashal leading us towards the root of all existence, Hashem.
Our Shavuos Mission
Our mission is to make this Shavuos the next step in our evolutionary spiral through time. We must not only reaccept what we have already accepted, we must take it to the next level, the next rung of the ladder. We do not simply remember, we build; we do not repeat, we ascend. May we be inspired to accept the Torah this Shavuos with all of our heart, to commit to living a life of Torah truth, and to endlessly pursue higher and deeper perceptions of the physical world as an expression of a spiritual reality.
Rabbi Shmuel Reichman is the author of the bestselling book, “The Journey to Your Ultimate Self,” which serves as an inspiring gateway into deeper Jewish thought. He is an educator and speaker who has lectured internationally on topics of Torah thought, Jewish medical ethics, psychology, and leadership. He is also the founder and CEO of Self-Mastery Academy, the transformative online self-development course based on the principles of high-performance psychology and Torah.
1 This is a mashal to help explain the concept of a mashal. Think about that.
