The Kabbalistic interpretation of the mitzvot is far from the Mainmonist interpretation. Maimonides saw the mitzvot as primarily educational tools, to instill proper thought patterns and actions within us. For the Kabbalist, the mitzvot are powerful energetic tools, bound up with the Tikkun (repair) of both the Universe and the individual; the Macrocosm and the Microcosm. First, the "elevation of the sparks" which I discussed in my last post, occurs when any physical object is used in the service of G-d. This would even mean our food, clothing, dwellings...everything we encounter. This is especially true of the mitzvot. The leather of the tefillin, the wool of the tzitzit, the vegetation used as the cover of the sukkah, are all transformed from the mundane to the holy, by revealing the hidden dimension that lies in all. This would also be the reason that many such objects cannot simply be discarded after use, but must be handled with reverence. We have revealed that G-d is, in fact, in the physical realm as well. Indeed. he IS existence itself.
The Kabbalistic view of the Universe involves an elaborate concept of "worlds" and Divine Attributes called "Sefirot". The human body is a reflection of all these levels. Organs compliment or constrain certain forces within us. Our emotional bodies are also an almost incomprehensible array of feelings. They clash, they get resolved. We have only recently learned that subtle chemicals compounds greatly affect our emotions. The balances and combinations of Seratonin, Melatonin, Norepinephrine, largely control whether we are happy or sad. The proper flow of body fluids and chemicals determine our ability to live, function and thrive. Similarly, in the "Higher Worlds", there is a flow of subtle energies. But sometimes, as within us, there is a blockage or imbalance. These must be repaired. Every limb, organ and blood vessel corresponds to one or more levels "above". There are mitzvot that relate to each part of the body. When a mitzvah is performed properly, the corresponding spiritual feature is "fixed".This process is known as Tikkunim (repairs) or Yichuidim ("unifications"). The disjointed and malfunctioning forces are put back in line, and the "juices" can again flow. Every mitzvah has a part in this process. The traditional prayer service is actually an exercise in ascent, checking every level and making sure it is in order. After the amidah prayer, there is a corresponding descent, bringing the ultimate light into each newly repaired manifestation. At the same time, the Microcosm is also cleansed and "tuned up". Thoughts and emotions are put in balance, and new "juices" flow. Each mitzvah accomplishes this on its own level. The primary difference between classical Kabbalah and Hassidic Kabbalah is in the emphasis of the classical on the Macrocasm, of the Hassidic on the Microcosm. If the Universe is the same after we put on Tefillin as it was before, have we really put on Tefillin? If I am the same before and after, have I done my job? The answer in both cases would be "partially". Driving my car does not necessarily mean I will arrive at my destination. I must carefully follow the map, be aware of my present location, and where I'm going next. Each mitzvah has a body (the object being used) and a soul (the intent). Each has repairs to accomplish, disjointed feelings to be reconciled. The mitzvot, far from mere "reminders", are at the very center of life and our purpose.