Seeing From the Heart
My father-in-law, Rav Nosson Scherman, heard a student of Rav Eliyahu Dessler relate a story that Rav Dessler told about one of his experiences when he was a rav in London . He once delivered a class to a group of academics and professionals, who were not necessarily committed to religious belief or observance, and he discussed with them the techelet – the bluish dye that used to be applied to one of the tzitzit strings. Rav Dessler mentioned that Gemara, in Masechet Sotah (17a), explains the purpose of the techelet as intended to remind us of G-d’s Throne. The Gemara comments that the color of the techelet resembles the color of the sea, which itself resembles the heavens, which brings to mind G-d’s Heavenly Throne.
One of the people in attendance questioned the Gemara’s comment, saying that it sounded far-fetched. Will the sight of the bluish techelet really have the effect of reminding a person of the Heavenly Throne?
Rav Dessler replied that he had another word association that the would understand, but the answer might cause the man some embarrassment. The man said he was prepared to hear the answer, regardless of the discomfort it might cause.
Rav Dessler proceeded to cite the Gemara’s ruling in Masechet Avodah Zarah (20b) that one should not look at colorful garments belonging to a woman whom he knows, even while they are hung up and not being worn, as this could evoke improper thoughts.
“Can you understand this concept?” Rav Dessler asked the man. “Does it make sense that the sight of a woman’s clothing could evoke inappropriate associations?”
The man agreed.
Rav Dessler proceeded to explain that the Torah wants us to reach the level of religious sensitivity that we automatically associate a bluish color with the heavens and the Divine Throne. A person associates things he sees with things that occupy his mind. We are supposed to have G-d on our minds to such an extent that the color blue immediately conjures thoughts of the Heavenly Throne.
This is the meaning of the pasuk (Bamidbar 15:39), ולא תתורו אחרי לבבכם ואחרי עיניכם – “You shall not stray after your heart and after your eyes.” The key to guarding our eyes is developing our heart, becoming more focused on G-d and on matters of holiness. We see through our heart; the associations we have when we look around are determined by what’s in our heart. And thus by developing our hearts the right way, we end up seeing the right things.
Stories have been told of tailors who met somebody and the first thing they noticed was that the person’s pants were a bit too short or too along. Architects look at a building and immediately notice a slight misalignment in the structure. When Hacham Bentzion Abba Shaul flew to New York for the first time, he looked out the window as the plane approached the city and took note of the bridges and train tracks, contemplating how they might form an eruv. Our associations depend on where our minds and heart are. And thus we guard our eyes not only by avoiding situations where we might see inappropriate sights, but also by heightening the level of our spiritual awareness. Someone who longs for closeness to G-d looks at techelet and thinks of holiness. Someone with his mind on temptations looks at a dress and is tempted.
The Orhot Tzadikim, in the Sha’ar Teshuvah section, cites a Midrashic passage that describes what Moshe saw as he ascended the heavens to receive the Torah. At each of the seven levels of the heavens, Moshe saw angels learning about creation. On the first level, they learned about the first day of creation; at the second level, they learned about the second day of creation; and so on. On the seventh level, where the Heavenly Throne is situated, the angels learned about Shabbat. Moshe stood there holding onto the Throne, and saw that the angels were also giving praise to Hashem for teshuvah, for granting people the ability to repent, return and earn forgiveness.
The message conveyed by the Midrash is that on Shabbat we have a special opportunity to repent, to return to G-d, and to approach His Throne. This is the day when we experience particular closeness to G-d, and are thus able to mold our hearts to be more spiritually attuned and naturally drawn to kedushah. Whereas during the workweek our minds mind be preoccupied with our mundane affairs to properly focus on Hashem, on Shabbat we have the opportunity to redirect our attention onto lofty, spiritual matters. On Shabbat, then, the question posed to Rav Dessler by that university student cannot be asked. As we are situated right near the Heavenly Throne, so-to-speak, the sight of techelet will immediately remind us of G-d.
This effect is especially significant on the Shabbatot during the month of Elul, as we prepare ourselves for Rosh Hashanah and heighten our awareness of Hashem. Elul is the time to reinforce our recognition that Hashem controls the world and has given us the Torah, which we are bound to study and observe. These thoughts bring our minds and hearts closer to the Heavenly Throne and “program” them to be more spiritually attuned. On Shabbat during Elul, especially, we are capable of achieving unique closeness with G-d and of strengthening our connection to kedushah.
This is particularly so during the final two Shabbatot before Rosh Hashanah. Our Sages taught that if the Jewish People observe just two Shabbatot, the final redemption will arrive. Rav Yechezkel Levenstein explained this to mean that we are given a unique opportunity during the final two Shabbatot of the year to earn redemption. These Shabbatot are especially suited for thoughts of kedushah, for teshuvah, for redirecting our focus on the Heavenly Throne. By taking advantage of this opportunity, we can end the year and enter the High Holidays at the place where we want to be – by the Heavenly Throne, clinging to G-d, and basking in the glory of His Kingship.