MORE THAN A BOWL OF OATS
Kabbala Of Self-Sacrifice Continued
By Rabbi Yoseph Kahanov Jax, FL
Back In the day when modern travel was still a dream, people would depend on a horse drawn carriage as their means of transportation. Such travel consisted of a horse, a coachman and, of course, a passenger – often an important dignitary or nobleman. Yet each of these components had their own divergent perception of the journey.
To the horse it was about oats. The horse knew that upon arrival it would receive a hearty bowl of feed. The impending reward was enough to motivate it to keep running from point A to point B all day long – day in and day out.
In the eyes of the coachman – a simple person who was often a bit uncouth – it was not much different. He could hardly wait to reach the impending destination and receive his wages so he could be off to the local tavern for a good drink of aqua vitae and a healthy bite to go along.
As for the dignitary inside the coach, the purpose was understood in an entirely different light. To him the true objective for the voyage was the important business that needed to be attended.
“Just because the horse thinks it’s all about ‘Oats,’” goes an old Chassidic adage, “Does it in any way diminish the true intent of the journey?”
In other words: Just because for the horse the entire journey is about a bowl of feed, or for the coachman the motivation is a good steak and glass of vodka, does that change the actual purpose behind the voyage?
The moral is simple enough. Life is a journey from point A to point B. Like the horse, some people understand the voyage in terms of what amounts to a bowl of oats, or its human equivalent.
Others are like the coachman; they live for more sophisticated monetary pleasures, i.e., opera and the fine arts, etc. Still, observes the adage, does their immature perception of life’s purpose negate the reality of a deeper meaning?
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The story is told of a certain mystic who said to his friend the philosopher: “I think I’ve finally figured out what lies at the heart of our disparate outlook. You see, while I am forever thinking about myself, you are constantly thinking about G‑d.”
At first, though genuinely surprised, the philosopher could not help but feel a bit elated by the seemingly generous compliment. Upon second thought, however, it dawned upon him that his good friend may not have been quite as generous after all.
It occurred to him that in the mind of his mystic friend, G‑d’s primordial existence was undeniable – the essence and core of all reality. The Divine truth a given, the mystic forever pondered the nature of his own being: “Do ‘I’ really exist? What possible significance can the life of a finite and transitory mortal have within the all-pervading reality of G‑d?”
As for himself, the philosopher continued to muse, “Consummate logician that I am, my existence is obvious – not subject to second thought. So I am preoccupied pondering the reality of G‑d: Does G‑d truly exist? What is the nature of His existence and where does He fit into the human reality?”
This then, he realized, was the meaning of the mystic’s contention that he was “constantly thinking about G‑d.” Not quite the tribute he had in mind.
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Man’s ability to transcend his restrained and limited self; his potential to reach beyond the scope of his own humble intellect, is what Judaism refers to as “Self Sacrifice.” It is the intention behind the animal sacrifice, as has been expounded in our recent essay on Parshas Vayikra, where this fundamental service is discussed.
Still one may wonder, why is it so important for man to reach beyond himself? What is so wrong with our own intellect, isn’t it after all our highest human faculty even if it is not perfect. Is it not the best tool we have and essentially who we are?
Moreover, can we really be sure that our so called “Self Sacrifice” is truly a virtuous elevation – a leap “beyond” our finite self – and not the complete opposite – a plunge “below” all intellect and reason?
Finally, aren’t there inherent dangers in advocating that people sacrifice their own will; that they ignore what is rational and prudent according to their own logic? Have we not already witnessed the madness and cruelty that has been carried out in the name of “Higher authority and purpose?”
Can man really be trusted to ignore his rational instincts and conscious for the sake of some “Higher calling,” especially when it entails taking a knife to the neck of his own son, as in the story of our patriarch Avraham?
Let us try and deal with first things first. It must be established at the very outset that man’s right, in fact his need, to rise above his physical anatomy; his personal chemical composition or DNA, is not a negotiable matter. It is not an issue of desire or luxury, it is rather part of his quintessential being.
Even from a purely intellectual standpoint man is forced to reach beyond himself in order to attain higher purpose. In absence of self transcendence his life remains shallow and meaningless – an existence without rhyme or reason.
There is however a far more compelling factor, namely the reality of a Divine soul within man’s essential composition. Just as the hand is used to write, the feet to walk and the heart to feel, the soul is employed to believe. Not unlike the body’s need for water, the soul of man is in need of higher definition and spirituality.
So, while the mind struggles to accept things that make no sense, while the mind demands that things fit into a logical picture, the soul needs no proof of higher reality. The soul already knows G‑dliness, since it is essentially a fragment of the divine existence. What might seem foreign and illogical to the mind comes natural to the soul, hence the soul’s gravitation to higher reality.
To say, “I believe,” is to say: “I feel my soul and it's alive. “Non-belief is a sense of detachment, not only from G‑d, but also from one’s own soul.
In the above light, the pursuit of higher purpose is not merely an exercise for those who are naturally inclined to ponder the deeper reality of things. It is rather a necessity for all humans who possess a living soul. This notion is portrayed in an analogy offered by the Lubavitcher Rebbe:
Contentment is clearly a subjective phenomenon which varies in accordance with the needs of each particular entity. A plant for example, derives its contentment through conditions that are most conducive to organic growth such as water, air and light. Plants have no need or desire for such things as mobility and the like.
To the animal however, the plant’s level of contentment and comfort is anything but satisfactory. An animal can never be satisfied with water and air alone while constrained to a distinct location. An animal requires the independence of mobility. Happiness in its eyes must contain the ability to roam freely from place to place.
By the same token, what might be considered optimum conditions for the animal can be very restrictive to the human being. Should man, for instance, be granted all his material needs but be denied any form of intellectual nourishment, he would no doubt find the situation highly repressive. As an intellectual creature, fulfillment in man's eyes must include the ability for intellectual stimulation and development.
The same is true, albeit less conspicuous, with man's need for higher spiritual purpose. This is to say that all the non-spiritual matter in the world cannot satisfy the cravings of man’s soul. The higher spiritual dimension within man will only reach a measure of peace and comfort when its spiritual aspirations are nurtured.
In summary, an essential component of the human composition is his spiritual consciousness. This consciousness has its own set of needs. To ignore our spiritual dimension is no different than to ignore the bodily needs for food and water or to neglect the human necessity for intellectual stimulation. Man can never be truly complete should he ignore his higher soul essence.
The latter having been established, we can now turn to the question of trust. How can we be sure that the reach beyond our intellect and understanding is indeed a call of holiness; a leap “above” our finite self and not the complete opposite; a sinful descend “beneath” reason?
The answer is that we can never be too sure, and hence must take extreme measures to avoid any pitfalls. The number one way to accomplish this is to follow a tried and proved tradition. One whose track record is that of a blessing to G‑d and a blessing to man. All “New” systems, regardless of their claims, must be treated with suspicion.
Outside the scope of tried and tested religious doctrine, especially if the call is one of discipline and restraint versus kindness and giving, one must indeed be extremely cautious. It is perhaps best that in such instances one consult with an objective party. It is for this reason that our sages assert: “Make for yourself a teacher and acquire for yourself a friend.”(Avos 1:6).
As we enter the holiday of Pesach, when we are reminded that in each and every generation, each and every one of us must make the journey out of Mitzrayim-Egypt – etymologically synonymous with the word Meitzar-constriction and limitation, may we merit true soul freedom along with our bodily freedom.
May our acts of transcendence through proper self-sacrifice, bring about our spiritual and physical liberation with the coming of the righteous Moshiach BBA.
