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Orchard of Delights
contradictory approaches. On the one hand, there are scores of
sources in biblical and rabbinic texts emphasizing the destructive
consequences of allowing bodily desires and physical attraction to
commandeer the mind and the soul. Rashi’s comment, just mentioned
above, is one of many. Indulging in the physical world is perceived to
be the antithesis of spiritual refinement and advancement.
On the other hand, there are also scores of sources encouraging
human beings to take advantage of the beautiful physical world
God has created, including fine food and drink, sexual relations, an
attractive spouse, a beautiful home, and rest and relaxation. As we
discussed above, Shabbat, the day the Zohar calls “the day of the
soul,” is celebrated with fine clothes, a beautifully set table, and the
best in food and drink, and is deemed the most auspicious time for
marital relations. Thus Shabbat is the quintessential example of
how ultimately the physical and spiritual can and must be united in
common purpose. According to this understanding, the physical world
is not to be shunned, but utilized to achieve spiritual elevation.
Thus, we may explain that the admonitions against undue
indulgence in physical pleasure are not to be discounted in any way.
These warnings are specifically directed at those likely to be ruled
by their desires, those prone to adopt physicality as an end in and of
itself. Physical desire when directed and channeled properly becomes
a chariot for spiritual elevation. Without such guidance though, it
contains the seeds for spiritual degradation.
The Nazirite laws epitomize this realization. The Torah commences
by providing an option for those struggling with an over attachment
to physical pleasures. But it continues by obligating the Nazirite to
bring a sin offering after fulfilling the vow. Perhaps, the Sages were
concerned that the individual would be so enthusiastic about this
new path that he or she would adopt an ascetic lifestyle, abandoning
humanity’s natural inclinations completely. The complementary
union of the seeming opposites of physicality and spirituality
demonstrated by the Nazirite laws is a classic example of the golden
mean, which the Torah constantly advocates.
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Behar
more elevated state of mind the Shabbat ends and we are rudely
thrust back into the distracting workaday world. This problem is
solved by the Shemittah year which provides us with an entire year to
bask in an elevated state and advance in spirituality. For those who
work the land, this is especially true for suddenly they have ample
spare time, to learn, to think, and to contemplate. For exactly this
reason the Sages taught that the Shemittah year was an opportunity
for everyone to learn Torah and engage in spiritual growth. It is no
coincidence that this is the exact purpose of an academic sabbatical.
During this year, academics are expected to dedicate themselves to
research, writing, and letting their pent up creative energy manifest
itself.
In this section, we once again see how PaRDeS allows us to delve
ever deeper, consistently expanding upon the notion of what the
connection between Mount Sinai and the Shemittah laws is. Moving
from the peshat insight about the nature of the Written and Oral
Torahs to deeper remez, derash, and sod perspectives that cast light
on the very nature of the Giving of the Torah and the Shemittah
year, in the end we realize that both the Giving of the Torah and
Shemittah observance are designed to bring us back to the Garden
of Eden, back to humanity’s ideal condition and the primordial
Orchard of Delights.
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