Exile as a state of mind reflects a profound spiritual disconnection and misalignment with the true reality of HaShem’s omnipresence. The Rebbe’s teaching that “there is no geula except in consciousness” underscores that redemption, or geula, is fundamentally a transformation of our inner awareness and perception. This aligns with the morning Shema’s concluding blessing, “Blessed are You, HaShem, who redeemed Israel,” where touching the head Tefillin signifies our commitment to keep HaShem ever-present in our thoughts and consciousness.
The head Tefillin represents our intellectual acknowledgment of HaShem’s sovereignty, while the arm Tefillin symbolizes the restraint of our yetzer hara, our internal evil inclination, which fosters a sense of self separate from HaShem. Together, they instruct us in the dual commandments to “love HaShem” and “make no other gods,” guiding us towards unity with the Divine.
This consciousness requires us to transcend the perception of ourselves as a separate “bet” and strive towards an awareness akin to “aleph,” symbolizing unity and oneness with HaShem. However, this should not lead to arrogance or the illusion of self-deification; rather, it means recognizing that “HaShem is Me, but I am not HaShem,” emphasizing that we are encompassed by and within HaShem. Thus, “there is none other than HaShem” reflects the non-dual reality that everything is within HaShem, and nothing exists independently of Him.
The perception of duality, the belief in separateness from HaShem, constitutes our true exile, reminiscent of our expulsion from Gan Eden. This state is a result of tzimtzum, not as a separation initiated by HaShem, but as our own contraction and failure to recognize His constant presence. In truth, HaShem is never concealed; rather, it is our consciousness that conceals Him. By realigning our consciousness to acknowledge and be aware of HaShem’s presence, we can begin to reverse this state of exile and move towards redemption, where we fully perceive and live in the reality that “there is none other than HaShem.”
This understanding is deeply embedded in our daily practices and rituals, such as the wearing of Tefillin, which serves as a constant reminder to align our thoughts and actions with the divine reality, thereby fostering a continuous state of awareness and love for HaShem. This practice helps us to transcend the illusion of duality, guiding us back to a state of unity with HaShem and, ultimately, to true geula.
Consider the teachings of the Baal Shem Tov, who emphasized that every Jew possesses a divine spark, a nitzotz Eloki, which is a fragment of HaShem’s infinite light. This spark connects us intrinsically to the Divine, as it is written, “The candle of HaShem is the soul of man” (Proverbs 20:27). This connection implies that our true essence is inherently one with HaShem.
The concept of the divine spark is essential in understanding our potential to overcome the perception of duality and exile. The Zohar elucidates this further, explaining that the soul’s descent into this world is to reveal HaShem’s light within the confines of physical reality (Zohar III, 94a). This revelation transforms darkness into light, a process which is fundamentally about shifting consciousness from exile to redemption.
Rav Kook also expounds on the notion of divine oneness, teaching that the ultimate purpose of Torah and mitzvot is to elevate our consciousness to recognize the unity of all existence within HaShem. He writes, “The essence of the divine service is to recognize that everything is unified in HaShem” (Orot HaKodesh, Part II, p. 441). This recognition dissolves the barriers that create the illusion of separateness and exile.
Rabbi Schneur Zalman of Liadi, in the Tanya, discusses how the divine spark within us is our true identity. He explains that the divine soul is a “part of HaShem above” (Tanya, Likutei Amarim, Chapter 2). This means that our innermost self is always connected to HaShem, regardless of perceived external circumstances. The challenge and goal are to live in a manner that reflects this truth, thus transforming our perception from one of exile to one of redemption.
This internal work aligns with the practice of hisbonenus, meditative contemplation, where one reflects on the greatness of HaShem and the interconnectedness of all creation. The Rambam (Mishneh Torah, Yesodei HaTorah 2:2) emphasizes that through contemplating the wonders of creation, one can come to love and fear HaShem, thereby increasing awareness of His oneness.
In practical terms, living with the awareness of HaShem’s oneness involves a constant mindfulness that every action, thought, and feeling can be directed towards serving HaShem. This is encapsulated in the directive to “know Him in all your ways” (Proverbs 3:6), ensuring that every aspect of our lives reflects our connection to HaShem.
Thus, the journey from exile to redemption is an inner one, a process of aligning our consciousness with the reality of HaShem’s oneness and recognizing the divine spark within ourselves. This shift transforms our experience of the world, enabling us to perceive and reveal the presence of HaShem in every moment and aspect of our lives. By doing so, we fulfill our ultimate purpose and bring about true geula, both individually and collectively.
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