Raising the hidden spark in everything

ברש"י שתהי' שלהבת עולה מאלי' כי בכל דבר יש נקודה חיות מהשי"ת רק שהכל תלוי בעבודת האדם לעורר התלהבות להטות הכל להשי"ת.

In Rashi: that the flame should rise of its own accord — for in everything there is a point of vitality from Hashem; only that everything depends on the avodah of man to awaken the flame of enthusiasm and to turn everything toward Hashem.

Rashi explains that the Kohen must kindle the menorah until its flame rises on its own. The Sefas Emes reads this as a principle: every created thing contains a hidden spark of Divine vitality, but it is man's avodah to fan that spark into flame and direct it all back to Hashem.

כי כפי רצון וחשק האדם מעורר רצון בכל הדברים שכפוים ת"י והם ברשותו.

For according to a person's ratzon (will) and desire, he awakens a corresponding will in all things that are subordinate beneath his hand and within his domain.

A person's inner desire for Hashem radiates outward: the things under his control are themselves stirred to "want" to rise toward holiness, drawn along by the strength of his longing.

ובמד' בחצוצרות ירא ה' בני ומלך המליכהו עליך כו' מלוך על יצרך כו' שיהיו תוקעין לעניך כמלך כו'.

And in the Midrash on "with trumpets": "Fear Hashem, my son, and the king" — crown Him as King over yourself… rule over your yetzer… that they should blow before you as before a king.

The Midrash links the trumpet blasts to coronating Hashem: just as trumpets are sounded before an earthly king, accepting Hashem's kingship means first ruling over one's own yetzer hara and crowning Him over oneself.

כי בודאי כל עניני עוה"ז לכבודו ברא וכפי מה שהאדם מקבל עליו מלכות שמים כראוי כן כפיים הכל אליו.

For surely all the matters of this world were created for His honor, and according to how a person properly accepts upon himself malchus Shomayim (the kingship of Heaven), so does everything bend toward Him.

Everything in the world exists to give honor to Hashem. The degree to which a person genuinely accepts Hashem's kingship over himself determines the degree to which all things around him are bent and turned toward Hashem.

כי מלכות שמים חל ע"י לכל הנבראים.

For malchus Shomayim takes effect through him upon all created things.

Man is the conduit: the kingship of Heaven rests upon all of creation by means of a person who accepts that kingship upon himself.

וכל נברא נמשך בטבעו אחר מי שיוכל להמשיכו לחול עליו מלכות שמים.

And every created thing is drawn by its very nature after the one who can draw it to have malchus Shomayim rest upon it.

Every creature instinctively follows the person capable of elevating it, longing to have the kingship of Heaven brought to rest upon it through him.

וגם היצה"ר עצמו מבקש להיות נכנע בע"כ תחת הצדיק.

And even the yetzer hara itself seeks to be subdued, against its will, beneath the tzaddik.

Even the evil inclination, on its deepest level, wishes to be conquered and subordinated to the tzaddik — for that too is its true purpose in Hashem's design.

ולזאת [*הי'] יכול מרע"ה להשתמש במלכות בעוה"ז כי הי' בטל לגמרי להשי"ת.

Therefore Moshe Rabbeinu was able to wield malchus in this world, because he was completely nullified (bittul) to Hashem.

Because Moshe Rabbeinu had attained total bittul — utter self-nullification before Hashem — he could rightfully exercise dominion in this world, since nothing in him stood apart from Hashem's will.

ולא הי' שום דבר נפרד אצלו.

And there was nothing separate within him.

In Moshe there was no part that felt itself an independent entity apart from Hashem; his whole being was unified in Hashem's service.

וז"ש ועם שונים אל תתערב.

And this is the meaning of "and with those who change, do not mingle."

The pasuk "do not mingle with shonim (those who change/are different)" hints, through the word "shonim," at the trait of perceiving things as separate and divided; one must not become entangled in that fragmented vision.

וכשאין שינוי אצל האדם ומתאחדים אצלו תחתונים ועליונים כי הכל לכבודו ברא ורק שלמטה אינו ניכר כבודו ית' בכל דבר והאדם צריך לברר מלכותו ית' בכל דבר בדרך אמת ואמונה.

And when there is no "change" within a person, the lower and upper worlds become unified within him — for everything was created for His honor; only that below, His honor is not visibly recognized in each thing, and man must clarify His kingship in everything through the path of truth and emunah.

When a person sheds the sense of separateness, heaven and earth become one within him. The only difference between them is that in the lower world Hashem's glory is hidden in each thing; man's task is to reveal and clarify that hidden kingship through truth and emunah.

וכשהאדם עושה מעשה לשם שמים שכוונתו שיהי' נעשה כבוד שמים עי"ז מתעורר האמת כי מצא מין את מינו וניעור.

And when a person does a deed for the sake of Heaven, with the intention that the honor of Heaven be made, through this the truth is awakened, for "like found its like and was aroused."

When one acts purely to bring honor to Hashem, his hidden inner point of truth meets and awakens the concealed truth within the deed and the world — "like finds like" — and the buried Divine spark is roused to the surface.

וזהו בהעלותך כי כל דבר נק' נר שהוא כלי לאור הדולק בו שיש נקודה אש ואור בכל דבר והאדם יכול להעלותו במה שמכוון להיות עולה.

And this is "Beha'aloscha" (when you kindle/raise up) — for everything is called a "ner" (lamp), which is a vessel for the light that burns within it, since there is a point of fire and light in everything, and a person can raise it up by directing his intention that it should ascend.

"Beha'aloscha" means "when you raise up." Every object is like a lamp: a physical vessel housing a hidden flame, a point of Divine fire. Through pure intention a person "lights" and elevates that flame, raising the spark within all things toward Hashem.

וכן בימי השבוע מכוונים נגד שבת קודש כמ"ש ששת ימים עשה כו' השמים כו' הארץ וביום השביעי שבת וינפש.

And likewise the days of the week are directed toward the holy Shabbos, as it is written, "Six days He made… the heavens… the earth, and on the seventh day He rested and was refreshed."

The same dynamic applies in time: the six weekdays are oriented toward and "raised up" into Shabbos, just as the menorah's lamps are raised toward their light.

פי' עליונים נק' שמים ותחתונים נק' ארץ ובשבת יש עלי' ואחדות בין שמים וארץ שנתברר שהכל אחד:

That is: the upper worlds are called "heaven" and the lower worlds are called "earth," and on Shabbos there is an ascent and unity between heaven and earth, for it becomes clarified that all is one.

"Heaven" and "earth" represent the upper and lower realms. On Shabbos these are reunited and elevated, and it becomes revealed and clear that everything is truly one — the very unification man works toward all week by raising each spark toward Hashem.

Summary: Just as the Kohen kindles the menorah until each flame rises on its own, every created thing contains a hidden point of Divine fire that man must fan into flame and turn toward Hashem. By accepting malchus Shomayim and acting purely for Hashem's honor, a person draws all things — even the yetzer hara — to bend toward Hashem; Moshe Rabbeinu could wield this dominion because of his total bittul. This is "Beha'aloscha": raising the spark in everything, just as the six weekdays are raised into Shabbos, when heaven and earth are reunited and it is revealed that all is one.