We will try to inspire the reader to want to become close and attached to Hashem.
Each of us knows that the day will come when he will take leave of this world, as it says, “Every man dies eventually.” (Berachos 17a). Everyone wants to be spared from Gehinnom and to merit Gan Eden. What does one do in Gan Eden? The Ramchal writes in the beginning of Mesillas Yesharim, “Man is created solely to find delight in Hashem and enjoy the radiance of His Shechinah.” This is the primary enjoyment in Gan Eden. Consequently, if one does not become truly attached to Hashem, there will not be much for him to do in Gan Eden. “Gan Eden” in reality is a state of deveikus to Hashem. If a person, chas veshalom, does not want to cleave to Hashem, what will he do in Gan Eden? If a person claims that in this world, he wants to benefit from this world, but when he leaves this world, he will want to cleave to Hashem, one must realize that this is a ridiculous idea. The sefarim hakedoshim have written that the way a person thinks and feels in this world is the way he will be in the next world. Therefore, if in this world, a person’s mind and heart are not attached to Hashem, but to other matters, so too will they be in the World to Come. Even if in his mind he will want to cleave to the Creator there, he won’t be able to. Against his will he will continue to desire whatever he was attracted to in this world.
In other words, a person cannot create a dichotomy, to be unattached to Hashem in this world, but cleave to Him in the next. Either he will cleave to Hashem both in this world and the next, or not in either one, chas veshalom. (Of course a person who has not used his life properly can be rectified eventually, but here is not the place for that discussion.) Hence, one must understand that if he is not attached to the Creator in this world, he will not be so in Gan Eden and the World to Come, and he will not have what to do there. One must consider deeply the fact that he is losing eternity by not achieving deveikus to Hashem in this world. The World to Come is called “the world which is completely good.” What is the goodness there? The Ramchal has written, “‘As for me, closeness to Hashem is my good.’ Anything else deemed good by people is vanity and deceptive emptiness.” You see that there is no goodness other than closeness to Hashem. So if a person is not close and attached to Hashem, he has no connection to the world that is completely good. Of necessity, to merit this good in Gan Eden and in Olam Haba one must live with deveikus to Hashem, an appreciation that “closeness to Hashem is my good” even in this world.
In this world, a person running a business takes an inventory once a year. He closes the store for a day to take stock of what was sold and what wasn’t and assess his progress. A person must do the same with his life. This is not merely a short self-accounting for fifteen minutes, a half hour, or even an hour. He must halt the whole course of his life and ask himself: Do I want to be close and attached to the Creator, or not? If I do, am I treading on the path that brings me closer to feeling this palpable closeness I seek? Or perhaps my path of learning Torah with the mind only and performing the mitzvos with minimal inspiration, will not bring me to true closeness to Hashem. One should take as much time as he needs to reach this recognition, but he must emerge with an awareness and a clear will to live his life solely for the sake of closeness and deveikus to Hashem. Then, his task will be to identify a definite path that will bring him there. But again, first of all, it must be clear that this is the entire true purpose of life – closeness and deveikus to Hashem.
Once it has become absolutely clear that the sole purpose of life is true closeness to Hashem, and a person feels a real will to live that kind of life, the time is appropriate to try to understand and reflect upon the path that brings him to this kind of life. He might think that since he is immersed in Torah and mitzvos, the day will certainly come when he will suddenly feel closeness to Hashem in his heart. This, however, is an error that many have fallen into. They think that closeness to Hashem just comes automatically to anyone who learns Torah and keeps the mitzvos, but this is not at all the case.
Chazal have said, “Even the emptiest of them [the Jewish people] are filled with mitzvos like a pomegranate” (Berachos 57a). The obvious question is: why, then, are they called “empty” if their mitzvos are as numerous as the seeds of a pomegranate? The Gaon HaRav Dovid Povarsky, zt”l, gave a wonderful answer. He said that one might have many mitzvos to his credit: Torah, chessed, and many more. However, he will still be defined as empty. Why? Because a pomegranate has many seeds, but each one is distinct from the others. It is not like an apple or pear that is one unit. Rather, each seed stands alone. Similarly, a person can learn Torah and perform many mitzvos, but he will still be considered empty, because his deeds are separate from each other, with nothing unifying them.
Torah and mitzvos must be performed as parts of one unit, not as disconnected acts, chas veshalom. They must all participate in the building of one’s inner spiritual edifice. If he has not achieved that inner element that unites all his Torah and mitzvos, a person might learn Torah his entire life and fulfill many mitzvos, but still be among “the empty ones among them”.
What is that inner element? Deveikus to Hashem! The Torah must be studied in harmony, bearing in mind the principle that “Hashem, the Torah, and Yisrael are one” (Zohar 3:73). Through the Torah, one must cleave to his Creator. The term mitzvos is based on the word tzavta, referring to a bond with Hashem, as mentioned above. Consequently, both Torah and the mitzvos have one inner goal, which is closeness and deveikus to Hashem. If one is working to reach this goal, all the Torah he studies and all the mitzvos he performs will be interconnected, for they all will bring him to a common goal. But if Torah and mitzvos are not performed in a way that brings a person to this closeness, and there is nothing to unite them, they will remain disconnected from each other. When one’s heart is empty of the Creator, and there is no realization of “I will dwell in their midst” in his heart, this unifying element is lacking. There may be Torah and mitzvos, but there is no unified heart devoted to our Father in Heaven. There is no inner element attaching him to Hashem.
Every person must take stock of his spiritual situation and ask himself: “Do my way of life, my Torah, prayer and mitzvos, bring me to palpable, true deveikus to Hashem, or perhaps, chas veshalom, my deeds are like those of “the emptiest of them,” lacking an inner element that unifies all the Torah and mitzvos I perform?