Rabbi Fierstein continues: Every Jew possesses his or her own individual portion of the Torah. When we devote our lives to the struggle of understanding its words we can clarify our share. Chazal teach us: הוּא הָיָה אוֹמֵר, אִם אֵין אֲנִי לִי, מִי לִי. וּכְשֶׁאֲנִי לְעַצְמִי, מָה אֲנִי. וְאִם לֹא עַכְשָׁיו, אֵימָתַי:He would say: If I am not for me, who will be for me? When I am for myself, what am I? If not now, when?
The Chidushei Harim the grandfather of the Sfas Emes explains that if one does not bring his own portion of the Torah to the forefront, no one else can do it for him. Time, is also singular in nature; each hour contains a unique spiritual potential - "If not now, when".
The third statement in this mishna, "If I am only for myself, what am I", teaches how important each individual's personal worship is to the Jewish people as a whole. The midrash we quoted the other day hints at this idea. Dovid Hamelech said "I turned my feet unto Your testimonies; my feet brought me to the beis knesses/house of assembly. The beis knesses is where ones personal avodah is brought to the klal.
Mitzvos are rooted in spiritual worlds and contain many levels. By doing a mitzvah in this world one merits their deeper level in the worlds above. One mans individual actions cannot rise to those heights on their own; only by making himself part of the klal can he attain higher levels.
The Torah concludes the blessings of Bechukosai with a promise. If we act as we should and walk in Hashem's statutes, the the Torah assures us: וָאוֹלֵ֥ךְ אֶתְכֶ֖ם קֽוֹמְמִיּֽוּת׃ and made you go upright.(Vayikra 26:13)
What is the meaning of upright? Mans exterior form is only a outer garment over the light of his living soul. This passuk hints to this with the word "komamiyus" which can also mean "two levels/komos". A Jew, the Torah, and the Creator are all intertwined. The Torah has its revealed aspect, as does the Creator, but their true natures are sublime and hidden. So must a Jew be, his external nature covering his deeper inner soul. He then is komamiyus/upright.
The same applies to Klal Yisroel as a whole. The Torah says: וְרָדְפ֨וּ מִכֶּ֤ם חֲמִשָּׁה֙ מֵאָ֔ה וּמֵאָ֥ה מִכֶּ֖ם רְבָבָ֣ה יִרְדֹּ֑פוּ וְנָפְל֧וּ אֹיְבֵיכֶ֛ם לִפְנֵיכֶ֖ם לֶחָֽרֶב׃ And five of you shall chase a hundred, and a hundred of you shall chase ten thousand; and your enemies shall fall before you by the sword." (Vayikra 26:8)
Rashi points out that these numbers are not at all proportional. If five Jews chase a hundred enemies, then a hundred Jews should only be able to chase two thousand? He answers that the power of the Torah grows disproportionately; a large group learning is much more powerful than a small group. Even so, why does the Torah speak of a progression at all? Why doesn't the large group immediately chase after the enemy?
The explanation is that spiritual growth can only work progressively. The individual must work on small actions, one after the other. As he overcomes his minor tests he receives heavenly assistance to achieve higher levels and his overall way of life begins fitting with the Torah. As he walks in Hashem's chukim, he starts to understand their hidden reasons and tastes their spiritual delights. He connects to the second level, his sublime self that is hidden from the world. His feet bring him to the beis haknesses where his actions connect to the community. There we all join together to fight evil. Level after level we grow on spiritual size, five pursue a hundred, a hundred pursue ten thousand. All the brachos in the parasha progressively take effect until Klal Yisroel is one united, upright spiritual body, walking komamiyus.
Have a great Shabbos everyone!!!! One more week till we get the Torah!!!!!!!
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