Peace Between G‑d and the Jewish People
The Midrash declares in numerous places1 that G‑d and the Jewish people are likened to husband and wife. Their betrothal took place during the festival of Shavuos, when G‑d gave us His Torah on Mt. Sinai; when G‑d — the “husband” — betrothed the Jewish people — His “wife.”
Marriage is perfect and complete only when husband and wife attain a state of true “love, friendship, harmony and fellowship”; becoming one single, unified entity.
The same is true regarding peace between G‑d and the Jewish people: since they reside together in true unity and accord, they are truly as one and their “marriage” is perfect and complete.
The explanation of this matter: Chassidus explains that every Jew possesses a holy soul which is “truly a part of G‑d Above,”2 a part of the Creator. The holy Zohar thus states:3 “G‑d and the Jewish people are truly one.” A Jew’s unity with G‑d is thus a complete and perfect state of unity, “truly one.”
Peace Between G‑d and the Jewish Body
The peace that exists between G‑d and the Jewish people does not only relate to their souls, but to their bodies as well.
Although the Jew’s body is physical and corporeal, through performing the mitzvos with one’s physical body, the body itself becomes attached and united with G‑d.
Chassidus explains4 that the term mitzvah derives from the word tzavsa, or attachment — a Jew’s performance of a mitzvah causes him to be attached to G‑d, the One Who commanded the mitzvos. This causes sanctity and holiness to permeate his actual physical being. Thus the Alter Rebbestates in Tanya:5 “Enclothed within the limbs of the person performing the mitzvah is... the sanctity of that mitzvah.” And with regard to the bodies of the Jewish people, the holy Zohar states:6 “Their bodies are holy.”
The reason for this is that the overwhelming majority of mitzvos consists of physical acts that are accomplished with and through the physical body. Therefore the bond and connection with G‑d that is formed through the mitzvos’ performance is physical as well.
Bris Milah — Circumcision
[The sanctity of a Jew’s body is particularly expressed in the mitzvah of bris milah, or circumcision:
The verse states:7 “My covenant shall be in your flesh for an eternal covenant — “the sign of the holy covenant.”8 In other words, this mitzvah transforms the physical body of the Jew into a holy entity. The Alter Rebbe writes in his Shulchan Aruch:9 “The early phase of the entry of the holy soul {into the body} ... begins with the mitzvah of circumcision,” when the physical body receives a holy soul, thereby itself becoming holy.10 ]
The shalom bayis that exists between G‑d and the Jewish people is thus completely whole, both with regard to the Jew’s soul, which is “truly a part of G‑d Above,” as well as with the Jew’s body, through his performance of Torah and mitzvos.
Peace Between G‑d and The Essence of the Jewish Body
On a more profound level, G‑d’s “peace” with the Jewish body relates to the very essence of the body of a Jew.11
In other words, G‑d’s “peace” with the Jewish body is not merely a result of a Jew performing mitzvos with his physical body, through which he unites the body with G‑d. Rather, the very essence of a Jewish body — simply because it is a Jewish body — is intrinsically connected and “at peace” with G‑d.
Herein lies the true quality of G‑d’s “peace” with the Jewish body.
Were that peace to result only from a Jew’s actions, i.e., his performance of mitzvos leading to a connection with G‑d; and conversely, his commission of sins leading to a severance of his connection to G‑d, then the Jew’s bond with G‑d and the ensuing degree of peace between them would be limited — it would only extend to the degree of a Jew’s mitzvah performance. A Jew lacking in Torah and mitzvah observance would not possess this physical bond with G‑d.
However, the true quality of G‑d’s peace with the body of a Jew is complete and self-contained; it does not depend on the person’s performance or non-performance of mitzvos at all. It thus exists equally within the righteous as well as in those who are far from righteous.
We must, however, understand how it is possible for a Jew’s physical body — physical and corporeal as it is and similar in composition and makeup to the bodies of all other peoples — to be intrinsically connected to G‑d.
This results from G‑d’s Divine choice that it should be so, i.e., that G‑d chose the Jewish people and sanctified their bodies.
The Torah states,12 “G‑d chose you to be His treasured nation.” In the blessings of Kerias Shema we state:13 “You have chosen us from among all nations and tongues.” We similarly state in our Festival prayers:14 “You have chosen us from among all the nations; You have loved us and found favor with us. You have raised us above all tongues and made us holy through Your commandments.” And as explained in our holy writings, G‑d chose the physical body of the Jew entirely independent of that body’s performance of Torah and mitzvos.
Truly Choosing One Thing Over the Other —
Only When Both Choices Are Entirely Equal
The explanation of free choice is as follows:15
Free choice can only occur when a person chooses between entirely equivalentthings. We can then say that his choice was free of any mitigating factors.
If, however, one of the matters subject to choice possesses tremendous qualities and the other matter lacks any redeeming qualities at all, it makes no sense to say that the person freely chose the first item over the second. What possible free choice did he have in choosing the elegant item over the shabby one? Did the likelihood really exist for him to choose the tattered item over one that was flawless? Any normal, rational person would feel compelled to select the valuable item and reject the worthless one.
Let us say that the person chose one of these two objects because someone threatened him with bodily harm if he would not “choose” one particular item over the other. Surely no one would insist that this person made his decision out of his own free choice.
With the same degree of certainty, if one’s intellect compels a person to choose one thing over the other because of its greater value or for whatever other intellectually compelling reason, we cannot say that he was not forced into his choice. For, to a person of intelligence, logical persuasion is even more forceful and compelling in the choice he makes than a simple person’s choice resulting from the threat of bodily harm.
Thus, if a person logically concludes that one thing is better than another because of its inherent qualities, it is intellectually impossible for him to choose the inferior item. Thus even his “choice” of the superior item cannot be classified as having been made as a result of an entirely free choice.
True free choice can thus only exist between two things that are entirely equal.
G‑d’s Choice of the Jewish Body:
A Body Similar to That of a Gentile
With regard to G‑d’s choosing the Jewish people from among all the nations, were this to mean that G‑d chose the Jewish people because of their souls, this would truly not be a freely made choice. After all, the Jew’s sacred soul is “truly a part of G‑d Above.” Nothing similar is to be found among the souls of other nations. How then could G‑d have logically chosen otherwise?
Rather, this choice refers to G‑d’s choosing the Jewish body. Since the body of a Jew is physical and corporeal, containing within it nothing intrinsically holy, it is thus, externally, entirely similar to the bodies of non-Jews. Nevertheless, G‑d freely chose the body of the Jew.
As the Alter Rebbe states in Tanya:16 “‘You have chosen us from among all nations and tongues’: this refers to G‑d’s choice of the material body which, in its corporeal aspects, is similar to the bodies of the gentiles of the world.”
It is thus impossible to say that “You have chosen us” refers to the Jewish soul, for there can be no comparison between the Jewish and the non-Jewish soul, inasmuch as a Jew’s soul is “truly part of G‑d Above.”
The body, however, is essentially physical and corporeal and is therefore entirely similar to the body of a gentile. Here, G‑d is faced with a completely equal choice — between a Jew’s body or a gentile’s body. G‑d freely chose and sanctified the Jewish body.
The peace and unity that exists between G‑d and the Jewish people is thus absolute and all-embracing. G‑d wholly unites and is at peace with the Jewish body because He chose and sanctified it out of His desire (and not merely as a result of the body’s performance of Torah and mitzvos). And G‑d wholly unites and is at peace with the Jewish soul, for it is intrinsically “truly part of G‑d Above.”
The Body Is Even Loftier Than the Soul
We may ask which of the two — the soul or the body — possesses a greater degree of closeness to G‑d?
Superficially, it would seem that the soul is higher than the body, for the very essence of the soul is spirituality and holiness, while the body is essentially material and corporeal, “similar to the bodies of the gentiles of the world.” Its entire sanctity derives from G‑d having freely chosen it. On its own, however, it possesses no inherent sanctity.
Nevertheless, Chassidus explains that the Jewish body possesses a quality lacking in the Jewish soul: only the body is truly the subject of G‑d’s free choice, and G‑d’s power to freely choose is even loftier than the soul.
Free Choice — The Highest Power of All
What are some of the special qualities of free choice?
Rambam writes17 that man alone was endowed with the power of free choice and in this aspect he differs from all other created beings. All other beings are restrained and shackled by their innate natures; only man is unfettered and unconfined by his natural instincts and is able to do those things that conflict with his natural instincts and desires.
Every created being is created in a particular way, possessing specific character traits, a unique temperament, and individual attributes. It cannot deviate from these characteristics in the slightest. Just as every material substance has its unique physical composition, so too does every created being possess its own particular character traits and disposition from which it cannot stray; its actions must conform with these traits and tendencies.
For example, a crow, which is cruel by nature, has no other option than to act cruelly. An eagle, which was endowed with the quality of mercy, must act mercifully.
Freedom of Choice Was Only Granted to Man
Only man was endowed with freedom of choice and the ability to act in a manner that is contrary to his instincts and nature.18
Even an individual born with negative traits and tendencies can overcome them if he but sincerely desires and chooses to do so. So, too, an individual blessed with inherently good and positive traits and characteristics can choose to become utterly evil.19 For man is free to choose his life’s path and act in a manner entirely contrary to his natural instincts and inborn nature.
What special lofty power enables man to act entirely contrary to his natural-born instincts and tendencies, a quality not possessed by all other created beings?
Chassidus explains that man is endowed with a level termed etzem hanefesh, the very essence of the soul, the most profound soul level — a level that completely transcends all of man’s individual powers and tendencies.
At this level, instincts, tendencies, characteristics and temperaments are all meaningless as the soul’s essence stands above and apart from them all. Utilizing this power of etzem hanefesh, the person is able to choose whatever he truly desires to choose, although according to his instinct and temperament he would be logically expected to have chosen something else.
The ability to choose freely — the power of choice — is thus loftier than all other powers that man possesses.20 Moreover, it was granted only to the human being.
The Chooser’s Desire Is Far More Important
Than What He Chooses
The greatness of the power of the freedom of choice also finds expression in the person’s relationship with what he has chosen.
There is a cardinal difference between desire that emanates from one’s intellect or emotions and desire that emanates from one’s power to choose freely.
Generally speaking, when a person chooses something, it indicates that he understood intellectually or felt emotionally that the object he has chosen possesses positive qualities that will prove to be beneficial to him. These qualities attract the person and cause him to choose the object of his desire.
In other words, the person who made the choice is lacking something, and that deficiency will be satisfied through the item of his choice. This is to say that were he not to have chosen the item or object, he would be deficient — he would be lacking the completed state that can only be obtained through the acquisition of his chosen object.
Thus, a) desire and choice emanating from intellect or emotion is a desire that stems from an inherent deficiency, i.e., the person needs additional matters to make him feel complete; b) the chosen objects possess some qualities that he is lacking, and they therefore fulfill his needs.
This is surely not the case regarding that which is chosen with one’s true freedom of choice that emanates from the soul’s essence, etzem hanefesh, the very essence of man.
True freedom of choice means that the person chooses an object, for example, not because of the inherent qualities of the object itself (for that form of choice is either intellectual or emotional — either understanding or feeling a need and desire for that object because of its qualities). Rather, he chooses the object solely because he desires to choose the object, not because of any of the chosen object’s intrinsic and innate qualities.
In this latter case, the person himself is complete and lacks for nothing. The chosen object contains nothing at all that would fulfill any type of need for he needs absolutely nothing. The choice is made merely because he chose to make a choice. This power emanates from the soul’s essence, etzem hanefesh, the very essence of man. Indeed the term etzem, or essence, refers to something that is entirely self-contained and self-fulfilling, and lacks for nothing.21
Thus, when one chooses with his power to choose freely, he is not choosing because he lacks something, or because of the added dimension that he receives from that which he has chosen, or for the particular quality possessed by the chosen item. Rather, his entire choice is based solely on a choice that is free from any need; an ability to choose whatever he desires since he chose to desire to do so. This is a form of choice that can only derive from etzem hanefesh.
We thus see that true freedom of choice originates in the loftiest and most exalted state of man’s very essence and being, the essence of his soul.
G‑d’s Very Essence Chose the Jewish Body
The same is true regarding G‑d’s power to choose freely.
There are levels of G‑dliness and Divine revelation in which G‑dliness contracts and descends in order to come in some form of proximity and contact with the natural world. Then there is G‑d as He exists for Himself in an entirely transcendent and removed manner. Here utter simplicity reigns. He lacks for nothing, and anything other than His own Presence and Being is utterly without value and meaning.
This is the highest degree of all, termed in Chassidus, “G‑d’s very Essence and Being,” which is beyond having any form of relationship with, or connection to, Creation.22
When speaking of “G‑d’s very Essence and Being,” nothing else at all has the slightest degree of import. Should G‑d, as He is in His Essence, choose something within the realm of Creation, it is solely because He chose to desire to do so.
The truly awesome prominence of the Jewish body will be understood accordingly:
G‑d chose us at Sinai with His essential and totally unencumbered freedom of choice: “You have chosen us from among all nations and tongues.”23 This choice derives from the loftiest degree, “G‑d’s very Essence and Being.” It is there that G‑d formed a bond with the Jewish people, a genuine limitless bond that emanated from His ability to truly choose freely.
In the words of the Rebbe Rashab:24 “The main aspect of ‘You have chosen us,’ refers to His choice of the Jewish body; it is specifically within the body that the very Essence and Being of G‑d’s Infinite Light is to be found....” In other words, G‑d Himself chose the Jewish body.
The superiority of the Jewish body over the Jewish soul will be understood accordingly.25 G‑d’s bond and connection with a Jew’s body is the most profound of all. It is a connection with G‑d’s very Essence as He exists beyond any manner of manifestation.26
The marriage between G‑d and the Jewish people is thus the most perfect and lofty marriage imaginable. It is “perfect” in the sense that it includes both the Jewish soul as well as the Jewish body, and it is “lofty,” as His choice and decision to “marry” us emanates from “His very Essence and Being.”
The Days of Mashiach —
Within a Physical World, Within a Physical Body
In light of the above, we can understand the view of Chassidus with regard to the Days of Mashiach:27
There is a dispute between Rambam and Ramban regarding the ultimate period in creation generally referred to as the “Days of Mashiach” or the “Time to Come.” Their dispute revolves around the location where this ultimate period will be realized: whether this will take place in Gan Eden, where the soul exists unencumbered by a body, or whether this will take place in this physical world with the soul residing within the body.
According to Rambam,28 the ultimate period within creation and man’s ultimate reward will be realized in Gan Eden, with the soul free of its body. According to Ramban,29 the ultimate period within creation and man’s ultimate reward will be realized in this physical world, with the soul residing within the physical and material body.
The AriZal rules that the law follows Ramban, that the ultimate period within creation and our ultimate reward will be realized in this physical world, within the body of a Jew.30
The reason for this is that at that time, the hidden spark of G‑dliness that is presently concealed from our view will be revealed. We will then see how the Divine spark that resides within the physical body of the Jew is so much higher than the spark that resides within the Divine soul for, as stated above, the most supreme level of “G‑d’s very Essence and Being” is specifically found within a Jew’s physical body.
Thus Chassidus explains that at the time of Techiyas HaMeisim, the Revival of the Dead, the entire order of life will undergo a profound change.
The Body Shall Nourish the Soul
While the body presently derives its nurture and life from the soul, at the time of the Revival of the Dead, the situation will be reversed and “the physical body will nourish and provide life to the soul,”31 for the body’s root and source is in fact loftier than that of the soul.
Therefore, the ultimate period within creation, the “Time to Come,” will not take place in Gan Eden, for in Gan Eden the soul is without its body and thus cannot attain the ultimate degree of holiness and spirituality. Only in this physical world, within a Jew’s physical body, will the utmost degree of Divine revelation be realized.
May G‑d will it that we promptly merit these days, with the speedy arrival of our righteous Mashiach.
