Study vs. Deeds

The study of Torah and the performance of mitzvos are both indispensable elements of observance. It naturally follows that they are the “equipment” which we are given to construct a home for G‑d here in this world. Interestingly, the Talmud discusses which of them is greater:

“Once, Rabbi Tarfon and the Elders were gathered when this question was asked of them: Is study greater or is action greater? Rabbi Tarfon answered that action is greater, while Rabbi Akiva answered that study is greater. The ­remaining sages answered: Study is greater, as study leads to action.115

In Chassidus, this Talmudic dialogue is understood in context of our discussion of purpose. The underlying question is: Between study and tangible deed, How is G‑d’s desire for a home on earth better fulfilled?116

As explained above, the dwelling that G‑d desires is for our world to become a home for the very Essence of G‑d.117

To achieve this goal, there are two components:

First, there must be a mechanism through which G‑d’s Essence is accessed and “drawn down.”

Secondly, this revelation must be integrated into the physical reality of our world.118

As discussed in a previous chapter, the Torah is foremostly G‑d’s wisdom, and “Torah and G‑d are one.”119 Therefore, when a Jew learns Torah, their mind is permeated with pure G‑dliness, unifying the mind with G‑d’s wisdom.120 This will facilitate the first component; Torah is the mechanism that grants access to G‑d’s Essence. However, this union has a drawback, as it is relegated to the realm of intellectualism and does not encompass the ­entirety of the human being and the physical world.121 Torah study may access the Divine,122 yet its expression is limited by the bounds of a specific, receptive environment.123

By contrast, mitzvos permeate one’s actions and environment.124 Elevating the physical, mitzvos are the primary vehicle through which the Essence is revealed within the lowest of all worlds.125

This provides insight into the aforementioned Talmudic discussion regarding Torah and mitzvos. As the majority of the sages stated, the reason that Torah is established to be greater is only by virtue of enabling proper mitzvah observance. This is because in terms of purpose, “deed is the main thing.”126 The construction of this world into an abode for G‑d is primarily achieved by positive actions within this world. Torah facilitates mitzvah performance and heightens our awareness of G‑dliness, yet to imbue the world with this revelation, it is all about the deed.127

Deeds vs. Feelings

The premise that the Purpose of existence is to create a dwelling for G‑d in this world explains the halachic preference of deeds over intent. Our Sages teach us that “mitzvos require intent,”128 yet, aside from the very basic awareness of them being Divine commandments, all other feelings and intentions are not essential to fulfilling one’s obligation.129

Every mitzvah establishes a connection to G‑d and has a lasting effect on the person and the world.130 Importantly, this is not caused by the person feeling the connection; it is the result of doing what G‑d told us to do. Thus, Judaism is action-oriented rather than emotion-oriented, and “doing it” is more important than “feeling it.”131

For example, during the festival of Sukkos we are commanded to take the “four kinds” and hold them together.132 A primary symbolism of this mitzvah is the message of Jewish unity.133

The diverse combination of the hadas and aravah ­branches, the lulav frond, and the esrog fruit, represent four general types of Jews. In a month that is all about experiencing Jewish identity,134 we are to recognize that even our differences are intrinsic to our cohesive identity as a people. Rather than dividing us, our various facets and strengths complement each other and allow us to fulfill our nation’s destiny – together.135

Now, if one were to ponder upon the meaning of this mitzvah, internalizing its message and visualizing the magnificent bond it forges with G‑d, but without actually holding these four plants in their form as prescribed in halachah, the mitzvah has not been performed. In stark contrast, if one were to hold this set of plants for a mere moment without any awareness of its meaning and message, G‑d’s command was performed, and the everlasting connection between G‑d and the person has been made. While intention may make you feel connected, the actual deed makes you be connected.136

The virtue of physical deed may be compared with similar patterns where the lowest, most tangible element is of primary significance.137 Ultimately, the root cause of these phenomena is that our world was created to become a dwelling for G‑d. More than heartfelt intentions, it is actions that cause our world to undergo meaningful transformation towards becoming G‑d’s home.138

An Illuminated Dwelling

However, the intention and focus on the theme and message of a mitzvah are not meant to be overlooked. We are taught that without kavanah, or concentrated intent, prayer or any other blessings are comparable to “a body without a soul.”139 Similarly, we are encouraged to do mitzvos even without the proper ­intent as “the positive actions themselves will ultimately lead to ­proper intention for the sake of Heaven.”140

Making the world into a Dirah BeTachtonim requires more than just good deeds. Judaism is not limited to “dos and don’ts;” our feelings matter too. Appropriate positive intentions and feelings are meant to be incorporated within our positive actions. We are meant to love what we do, and our deeds should be animated, energized, and elevated by feeling and thought.

In this light, the cultivation of conscious love and reverence towards G‑d is of vital importance in order for our actions to be permeated with feelings of connection and dedication to G‑d.141

Mitzvos are not meant to be performed begrudgingly or simply out of habit. Instead, our dedicated love and reverent fear of G‑d are to be the two principal motivating factors in mitzvah observance. Our love of G‑d motivates us to fulfill G‑d’s commands, while fear of G‑d steers the person away from transgression. Love and fear of G‑d are together the necessary dynamic energy that complements our deeds, making this world an inviting home for G‑d.142

The need for positive feelings alongside positive deeds can be easily explained using the analogy of a human dwelling. A home is more than a shelter comprised of four walls and a roof. Although the person may be protected from the elements, without amenities such as lighting and appropriate furnishings, the person is left uncomfortable.143

Similarly, in the process of restructuring our self-serving world to be an abode for G‑d, we need to do more than banishing negativity with the supreme power of positive actions; we also need to make the goodness shine. Beyond actions, positive, G‑d-­focused feelings make this world into a luminous and comfortable dwelling.144

In practical terms: The Torah is the “light” of the Jewish People145 because Torah learning illuminates our minds and hearts. Love and fear of G‑d, the primary emotions that motivate and illuminate our actions, are generated through the meditation and understanding that results from Torah learning.146

The prerequisite for proper mitzvah observance, both practically and emotionally, is the study of Torah. While the body of Torah teaches us how to keep the mitzvos, the soul of Torah awakens our souls. When we internalize its teachings, particularly in the method of Chabad, our emotions passionately inspire and illuminate our actions.147

While “deed is the main thing,” the Torah’s instruction and inspiration permeate our actions with spirited commitment and joy. The combination results in our homes and environments being miniature “Diros BeTachtonim,” where both deed and spirit are calibrated to G‑dly ideals.148

Men, Women, and G‑d’s Homey Residence

The Arizal taught that all of Torah and mitzvos are meant to be performed within the male-female dynamic.149 Marriage is of central importance in Judaism, and it is only from the prism of the union between man and woman that all mitzvos can be properly observed. This explains why some mitzvos are uniquely feminine and others specifically masculine, as man and woman are meant to join forces and form one unit of Divine service and revelation.150

Dirah BeTachtonim being analogous to the creation of a physical dwelling highlights the particular roles that men and women each play in revealing G‑d’s Presence within our world:

Commonly, the man will ensure the home’s functionality, while the woman will fashion the residence into a homey and welcoming space.

Similarly, when charged with drawing G‑dliness into this world, men are likely to be conquerors, aiming at achieving compliance from an unreceptive world. The world may become a residence for G‑d, but only half-heartedly. Meanwhile, women tend to be nurturers whose warmth and gentle influence will ultimately cause the goodness of the Divine revelation to fully resonate within existence.151

This explains why the man is obligated to perform many function-oriented mitzvos, causing G‑dliness to be pumped into our world, while the feminine mitzvos are more holistic and foundational, imbuing the world with the warmth and beauty of G‑dly revelation.152

Teshuvah

A unique dimension of the transformative process that makes this world into a home for G‑d is accomplished through the process of teshuvah. While mitzvos are performed with the better elements of the world, the journey of teshuvah, returning to G‑d from foreign places, involves a different and uglier part of existence.153

Often, what prompts the Jew to return to G‑d is the experience of “hitting rock bottom,” arriving at a state so low that it cannot be tolerated. The Jew launches into returning to G‑d because they drifted so far. Rather than the distance from the truth being a factor of assimilation, their unbecoming environment propels them towards home.154

Additionally, when the Jew does arrive home, their reunion with G‑d and their personal heritage is with great passion and steadfast commitment.155 Outpacing the person who never stumbled, the returnee has noticeable gains earned from their painful experience.156

Teshuvah accomplishes what no “unchallenged” mitzvah can. It uncovers purpose within the darkest of places, and it precipitates the ultimate reversal when “all evil will cease.”157 Teshuvah causes the darkness to realize that its true identity is just a means to bringing people back home. The ugly parts are not canceled or deleted; instead, the darkness “shines brightly,” teaching us that no place is devoid of G‑d’s truth, and therefore returning home is the only option.158

More broadly, this explains the importance of the challenge created by free choice. While the temptation to transgress the wishes of our Creator may appear to be an absolute deficiency, its purpose is that we exercise our free choice and choose goodness. The struggle exists so that the darkness of this world can facilitate our proper choice, triggering the creation of the Dirah BeTachtonim from within the world.159

This accomplishes an identical result as teshuvah without actually “hitting rock bottom.” The confusion of temptation provides enough ability to sin for us to realize the absolute truth of G‑dliness and decide that sinning is a non-option.160