Centrality
Why being careful with Kedusha is so central
Zos Brisi
- The main purpose of a person coming down to this world is to perfect the matter of kedushah. (The Chazon Ish)[1]
- Rav Eliyahu Lopian writes:[2]The first aspect of avodas Hashem in which one must invest effort in his youth is kedushah, for this is the foundation of the entire Torah. The degree to which one advances in his level of kedushah is in proportion to the degree that he avoids satisfying his physical passions.
Foundation
In the writings of Kabbalah, bris milah is associated with the spiritual midah known as “yesod” (lit. foundation). “Yesod is the completion of the human body, the sign of the holy covenant.”[3] Our spiritual growth is dependent on shemiras habris, protecting our neshamos from immoral thought, speech and action . This is the yesod, foundation, upon which our destiny in this world and the Next rests.
We can liken this to building a house. A house can only be as large and strong as its foundation. And if a builder errs in the way he lays the foundation, then even a small structure will collapse.
It is the same with shemiras habris. The weaker a person is in letting down his defenses, in allowing the corrupt influence of society to enter his mind and heart, the more difficult it will be for him to grow spiritually. However, one who is determined to remain pure, whose midas hayesod is strong, creates for himself a foundation for life that will allow him to grow greater and greater with each passing year. His mind will be open to absorb Torah, he will feel pleasure in a tefillah, joy in performing a mitzvah. He will be infused with simchas hachaim, true happiness, as he delights in being free of the lures and temptations of this low, corrupt world.
By definition, a bris, covenant, is a pact between two parties. Someone who is careful with shemiras habris can rest assured that Hashem will “keep His part of the deal” and reward him with blessing and success in his life.
[...]The Vilna Gaon writes:[4]
Imagine that someone has a friend whom he loves as his very own self, to the point that he wishes they would never be separated from each other. However, he knows that this is impossible, so he takes something of his own which is most precious to him, something for which he yearns when it is not with him, and he gives this away to his friend. Because this item is forever on his mind, through it he and his friend remain forever connected.
A bris (covenant) is something that guarantees an eternal connection between two parties. Establishing it is called a כְּרִיתַת בְּרִית (lit. the “cutting” of the covenant) because one party “cuts” off something to which he is strongly attached and gives it to the other party.
This is the meaning of the two “brisos” — the Torah and bris milah. They are the two intermediaries through which Hashem and His people are connected.
Elsewhere the Gaon writes that the yetzer hara’s primary efforts are in enticing us to sin in matters related to bris milah. Given the above, it is easy to understand why. Aside from the Torah itself, there is nothing that binds us to Hashem like bris milah. And as Chazal makes clear, milah represents our ability — and responsibility — to master our urges and control our senses. By causing us to sin in these areas, the Satan has undermined the purpose of this mitzvah.
Hashem created the world so that His Chosen People could be a “light for the nations” by serving Him faithfully, and by living a life that focuses on the spiritual. He wants us to live a life of joy by feeling His closeness and deriving pleasure from performing His mitzvos. Shemiras habris, safeguarding the covenant of milah through self-control, is crucial to fulfilling our mission on earth and maintaining our intimate connection with Hashem.