Reach for the Highest: The Sky Is Not the Limit

It happened that Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azaryah, Rabbi Akiva and Rabbi Tarphon were reclining [at a seder] in B’nei Berak. They were discussing the exodus from Egypt all that night, until their students came and told them: “Our Masters! The time has come for reciting the morning Shema!”

The Seder in Bnei Brak

One of the narratives in the Haggadah involves a group of sages who celebrated the Seder in Bnei Brak. Their Seder, the Haggadah recounts, lasted all night long, until their students came and reminded their teachers that “the time for reading the morning Shema (the prayer “Hear O Israel, the L-rd is our G-d, the L-rd is one.”— recited by Jews twice daily) has arrived.” Their intention was to get their teachers to conclude the Seder.

Commentators express some bewilderment at the students’ intrusion in their teacher’s Seder. Didn’t the teachers themselves know the importance of reading the Shema in its proper time?

Furthermore, they ask, when the students arrived, the time for reading the Shema had just commenced. The designated time for the reading of the morning Shema continues for a full quarter of the day. They should have waited until it got closer to the actual deadline before rushing their teachers to conclude their Seder.

The Deeper Meaning of the Shema

In Chassidic tradition the meaning of reciting the Shema entails more than just reciting a few words, as important as they are. In fact, the Shema goes beyond the affirmation of our belief in one G-d.

For even the belief in one G-d assumes far greater significance in Chassidic literature. Belief in one G-d Chassidic thought explains means to believe that there is actually nothing else but G-d .

When one reflects on the dynamics of creation, that the world was created out of absolute nothingness, one reaches the conclusion that the world has no inherent life of its own. All that exists is G-d’s creative force that keeps everything in existence. Were G-d to leave go, nothing could exist on its own.

Two Levels of Divine Unity

But, even this realization, can be understood on two distinct levels. The lower level is to realize that one cannot possibly exist without G-d. Even so, we do still retain a sense of identity and recognition of self. Because we do realize that nothing exists without G-d‘s power, we are able to surrender our ego‘s to G-d. To accomplish the surrender of our egos, however, one must expend much energy.

There is a higher level of Divine unity that only a select few can ever attain. This level entails not only the surrender of one’s ego to G-d, but to realize that one’s existence is nothing but G-d. At this level one is totally subordinated to G-d, to the extent that one “automatically” responds to G-d’s will without the need for a struggle to overcome one’s natural resistance.

Evening and Morning Shema

The two times we are to read the Shema parallel these two levels. The evening Shema, recited after dark, represents the person who is spiritually in the dark, but through mediation and reflection can achieve the lower level of unity that assists one in overcoming one’s ego.

The morning Shema, however, represents the person for whom there is no darkness and who is therefore capable of appreciating and feeling so naturally that there is absolutely nothing else but G-d.

Touched by Their Teachers

When the sages sat down to conduct the Seder, they had become so inspired with G- d’s miracles and His role in their lives, that some of their ardor began to influence their students.

Thus, the students came to their teachers and told them, “You should realize that your influence has enabled us to ‘reach’ (The Hebrew word “higia” that is rendered “arrived” can also be translated more literally as “reached” or “touched”) the level of the morning Shema. We too now have a glimpse into this sublime spiritual world, where one basks in the knowledge of G-d’s existence hat liberates them from the struggle to overcome their egos.

On the night of Passover, each and every one of us—no matter how lacking we might be in spiritual matters—is capable of “reaching” for the highest levels of spiritual experience.

Opening the Door to Moshiach

During the Seder there is a part where we open the door to the outside to indicate that we fear nothing. Furthermore, we even leave our doors unlocked so that if Elijah the prophet shall come he would find our doors open.

Perhaps, one could suggest that the opening of the door for Elijah and Moshiach is our way of saying that we are now open and receptive to the mindset of Moshiach, for the night of Passover affords us a glimpse into the world of the future, when the “entire world will be filled with the knowledge of G- d as the sea is covered with water.”

From the book Light from the Future: Haggadah Shel Pesach by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.