The Jewish people are the neck that connects heaven and earth. Our relationship with Hashem is to serve Him in the capacity of receiving from Shemayim and returning to Shemayim.
In the neck are two vital tubes a smaller shorter tube called the windpipe that leads to and from the lungs and a longer tube called the esophagus that brings food to the stomach, food that is digested which then keeps the soul attached to the body. The air pipe is likened to the upper yud in Hashem’s name havaya and the food pipe, which expands as we eat and goes to the stomach is likened to the vav. The yud represents the world of Atzilus, where Hashem’s Chochma flows to us through the Torah. The vav represents the world of yetzira where we struggle to give back to Hashem in a run and return with mesiras nefesh the pulsing energies diverted from tempting animalistic reactions metabolized through our emunah back to Torah, avoda and emulating Hashem’s 13 attributes of mercy. The Yud ,representing the giving that Hashem gives to us, and the Vav, the struggle we go through to give back to the world in speech and deed a reflection of Hashem, are considered masculine flows because they require effort and intention. In order for us to give back to the world, it requires intention to do so, to direct our speech and deeds with the intention of reflecting Hashem into the world. That intention and effort is what makes it an act of giving and forming.
If we look at a rainbow, the colors go from red to orange to yellow to the greens blues and purples, with many colors that we cannot see in between. It is light seen through a prism that separates out the various wave lengths.
What happens when Hashem thinks of our soul and it becomes constricted in order to enter into a tiny baby? Which aspects of the middos – chesed gevurah tiferes netzach hod and yesod – will we listen to as our light passes through experiences and trainings and gets shaped? Where will our light, heaven forbid, be captured by earthiness and the foundation of the world adversely affected because of our confusion in our hearts regarding who will dominate, the intellect based on Torah or our heartfelt emotions? Wherever we get trapped, the Shechina goes into galus with us. When do we pray and utilize the wind pipe in teshuva and prayer to give to Hashem, and when do we seek to metabolize a physical influence and go to war in order to give to Hashem?
When our lives were threatened in the Purim story, we fasted and prayed and we have a seuda to celebrate the miracle that Hashem forgave us and answered our prayers. But in Chanukah, when our spirituality was threatened by the Hellenistic influences but not our lives, we went to war!
When we have a spiritual challenge, the effort is to go to war with the yetzer hara. We desire to free our souls from the captivity of its falsehoods and idolatries. When we are involved with our inner penimius, connecting in relationship with Hashem’s 13 attributes of mercy, praying fervently to Him and learning Torah, we are lighting the menorah within our inner bais hamikdosh.
When we have a physical threat, the effort is to pray fervently, doing teshuva and beseeching Hashem to please save us from our enemies. When we are involved with our inner penimius, using speech and deeds to reflect Hashem into the world, we are placing whatever subjective realities we overcame in our battle with the yetzer hara on the shulchan, offering a sweet sacrifice to Hashem. Just like in a briss mila, when we pull back what is natural and toss our native identity away in favor of identity as b’tzelem elokim, we demonstrate emunah and bitachon and we ask that all our effort result in a filling of whatever is lacking in the world, that our efforts produce in the world healing, bracha, and merit for the soul of klal yisrael and bring a new light for all the world.
For background on the ideas here please see http://wp.me/p4Mkdu-Nd