Now, if we compare this to shmitah, we will also notice another difference. With the performance of mitzvot, these two unification are concealed to the world, they are internal, and may only become aware to the individual performing the mitzvot. However, with the blessing of the shmitah, it is not concealed, but rather, it is obvious externally, to all who witness the land.
From where does one draw such strength in order to infuse the finite with the infinite? Mount Sinai. We learn in the Midrash that at the time of the giving of Torah, all the mountains claimed the right to be chosen. One said it was the tallest, the other boasted that it was involved in a miracle, etc. However, Hashem chose Mount Sinai, the lowliest of all the mountains. This seems like a cute story, focusing on the arrogance of the mountains, and Hashem choosing to honor the most humble. However, there is a problem which this Midrash presents. If lowliness was so important, why choose a mountain at all? Would a valley, or even a flat plane not have sufficed? To indicate that Torah was given on a mountain, also indicates that height is of importance as well. If this is so, why not the highest?
The giving of the Torah signifies a union between infinite and finite, height and lowliness simultaneously. Simultaneously there is a highness, and lowliness, and this is alluded to as well in the lowest of all mountains, Mount Sinai. It is a mountain (high), but yet it is low.
Mount Sinai is the place where all mitzvot where given, and as our proof text points out, all mitzvot are for the purpose of the ultimate will of Hashem, to unite the Upper and lower worlds. Thus, it is exactly from there that we pull our strength. We now may understand why the Torah constantly repeats the words, “Mount Sinai,” as in, “Moses received the Torah from Sinai,” or, “a law attributed to Moses from Sinai,” etc., the Torah’s purpose is to unify the two opposites of mountain and lowly, high and low, to make a dwelling place for the Divine Presence. This is the special effect of Mattan Torah (the giving of the Torah), and the avodah (service) of the mitzvot (commandments).
Now, some may ask; “How can I join two opposites?” You were given this ability from Sinai. The Almighty has put this power of joining opposites into inanimate matter, the lowliest of all worldly existents. How much more so, then, can man, the rational being, the highest of all worldly existents, unify opposites and achieve the goal of effecting an abode for Divinity in the lowliest places, i.e., that the lowliest places themselves become an abode for His blessed Divinity! We have two conditions for “the receiving of the Torah.”
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Have strong determination and elevation, as opposed to a sense of embarrassment from those who would ridicule you. Actually, the Shulchan Aruch (code of Jewish law), in it’s very beginning, state: “do not feel ashamed on account of mockers.” When performing the service of Hashem, one must set aside “self ” completely, and thus, not be affected by anyone or anything in the world, but to be possessed of the right determination to study Torah and to observe the mitzvot.
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Self-negation and humility. When speaking of arrogance and high self-esteem, it is stated; “the Holy One, blessed be He, declares, I and he (the haughty one) cannot both dwell in the world.” In order to absorb Torah, self-negation is required. As the verse states;“Let my soul be as dust to all, ” which then leads to the verse; “Open my heart to Your Torah, and let my soul pursue Your commandments.” If your glass is already full, nothing more can be added. Empty your vessel of self!
These two aspects, elevation and determination, and then, negation and humility, do not contradict one another. The actual elevation is caused by the humility. One sees himself as not being better than another, for surely, if the other knew what you know about Hashem and Torah, who is to say that the strength within his animal soul would not by-pass yours, and being aware of this, in itself, gives one self awareness of ones own potential and ones own standing. Thus, one obtains the drive of determination. The determination to advance and elevate constantly towards the Divine Will. One then becomes “the lowliest of all mountains.” One then understands his own goals are to cleave onto the infinite. What is 1 compared to Infinite, and what is 1,000,000 compared to infinite. The determination to elevate oneself, is in itself the very thing which makes one a mountain, but compared to the Infinite, ones mount is quite lowly.
