Pathways of Equanimity (Netivot Shalom):

A Compendium of Spiritual Guidance from a Contemporary Hassidic Master,

Rabbi Shalom Noach Berezovsky Z”L, Rebbe of Slonim

 

Translated by Jonathan Glass.

This translation is a work in progress. Please feel free to read, study, and contemplate this profound transformative work. Comments are  welcome. Email:  [email protected]

Scriptural quotes are in italics.

For teachings of the Avritcher Rebbe see:

The Eye Within

 

For short spiritual poems linked to the weekly parsha see:

Torah from The Heart

All Talmudic references are to the Babylonian Talmud unless otherwise specified.

Contents

 

 

Awareness—Introductory Chapters

Introduction

Chapter One: “You have acquired awareness, what do you lack?”

Chapter Two: We see light in Your light

Chapter Three: You will be my treasure among all the nations

Chapter Four: Know your father’s God and serve Him

Chapter Five: Know Him in all your ways

Chapter Six: What does Hashem your God ask of you?

Chapter Seven: For the world will be full of the awareness of Hashem

 

Pathways of Torah’s Foundations

Introduction

Section One: Faith

Section Two: Faith and trust

Section Three: Love of Hashem

Section Four: Fear of Hashem

Section Five: Holding close to Him

Section Six: Sanctification of Hashem’s Name

 

Pathways of Character Refinement

Introduction

Section One: Character refinement in general

Section Two: The importance of character refinement

Section Three: The sources of negative traits

Section Four: Lest there be within you a root of wormwood and gall

Section Five: The acquisition of positive traits

Section Six: For I said, “the world is built of kindness”

Section Seven: You shall choose life

 

Pathways of Holiness

Introduction

Section One: Holiness and the Jewish People

Section Two: Holiness in “departing from evil”

Section Three: For a person’s inclination is adverse from his youth

Section Four: Holiness in “doing good”

Section Five: Sanctify yourself in permitted activities

Section Six: Though your cast away ones be at the edges of heaven, Hashem will gather them from there

Section Seven: My God! My soul yearns for You

Section Eight: You shall do what is good and upright in the eyes of Hashem

 

Pathways of Torah

Introduction

Section One: One who studies Torah for its own sake

Section Two: One who studies Torah for its own sake (part two)

Section Three: The Torah leads one to hold close to Hashem

Section Four: Toil in Torah

Section Five: His desire is in the Torah of Hashem  and he reflects on it day and night

Section Six: Torah is the elixir of life

Section Seven: The Torah of Hashem is wholesome

Section Eight: Torah is the light of the world

 

Pathways of Prayer

Introduction

Section One: Prayer is service of the heart

Section Two: Gateways of prayer

Section Three: The central place of prayer in the service of the Holy One

 

Pathways of Teshuva (spiritual return)

Introduction

Section One: Recognizing transgression

Section Two: “Teshuva is so great; it brings one under the Shechina”

Section Three: Return us in complete teshuva to You

Section Four: The setting of wrongdoing and teshuva

Section Five: To change one’s name, deeds, and place

Section Six: The illumination of awareness as the gateway to teshuva

Section Seven: Uprooting the causes of evil

Section Eight: Upper and lower forms of teshuva

Section Nine: Teshuva as conversion

Section Ten: Complete teshuva

 

Pathways in the Service of Hashem

Introduction

Section One: A person’s obligation in his world

Section Two: Consistency in one’s service (Part One)

Section Three: Consistency in one’s service (Part Two)

Section Four: The intrinsic and the incidental

Section Five: Whether as children or as servants

Section Six: Gateways of service

Section Seven: Subduing the material instinct

Section Eight: You shall observe My covenant

Section Nine: There was a poor, wise man in the city who saved it

Section Ten: She rises while it is still  night

Section Eleven: “One needs to coronate the Blessed Holy One over his every limb.”

Section Twelve: “The wise servants of the King who gaze only upon the King’s soul”

Section Thirteen: You who hold close to Hashem your God

Section Fourteen: Who can ascend the mountain of Hashem?

Section Fifteen: Serve Hashem with joy

 

Pathways of Hassidut

Introduction

Section One: Gateways of Hassidut

Section Two: The illuminating Torah of the holy of holies, the Baal Shem Tov—may his merit shield us 

Section Three: Nullification of the material

Section Four: The positive commandment to hold close to the sages

Section Five: Camaraderie

Section Six: Taste and see that Hashem is good

Section Seven: Hashem—they will go by the light of Your presence

 

 

Awareness[1]—Introductory Chapters

Introduction

   Here I am, lowly of deeds, fearful and trembling before the Blessed Awesome One. I stand before His greatness and cower in confusion. Who am I to write about the lengthy and intricate subject of duties of the heart in serving Hashem? Yet I won’t be ashamed to place my trust in Hashem. I hope in God, I ask Him for guidance and direction. Let me know Your ways…teach me Your paths.[2]  Guide me in your pathways and give me a heart of understanding, the ability to learn and to guide others.

   My Maker! Help me transmit our heritage. Help me teach, explain and enlighten our eyes through the teachings of the earlier rabbis who lit up the earth and through whose service those who walked in darkness saw a great light[3], walking in the light of the Living King. Through these masters’ ways, their pathways of the spirit, and through their sublime words of Torah, they demonstrated the path of enlightenment, raising their disciples to ever new and infinitely expanding horizons in the service of Hashem. They cultivated deep inner awareness, continually refining their experience of love and awe of You—feeling the pleasantness of Hashem[4] and experiencing the delight of the divine radiance. As the holy Baal Shem Tov taught, along with the masters who followed him: To infuse one’s mind and heart with the consciousness of the Divine—this is the gate to Hashem[5] through which one reaches the innermost point of divine service.

   This is alluded to in the story of creation. The earth was unformed and void…[6] The beginning of establishing the world was the divine saying let there be light.[7] This refers not to a physical light but to a spiritual one. The world, however, was not fit for this light, so the Blessed Holy One stored it away for the righteous and for those who delve into Torah, as the sages teach.[8] In the future though—in the messianic era—this light will be revealed for the earth will be filled with awareness[9] and it is written, No longer shall the sun be your source of daylight… Hashem will be your eternal light.[10] In the same way that the repair of the world depends on attaining a divinely enlightened consciousness, so too it is the task of every individual, every “world in miniature,” to infuse his mind and heart with the Divine. One needs to dispel the darkness and confusion that is naturally present even during times of Torah study and prayer—there is a great treasure but it contains confusion.[11] This is the mixture of good and evil. Through dispelling this darkness one merits that the glory of Hashem alone is revealed.

   The cultivation of this deep inner awareness of the Divine was considered paramount by the genuine tzaddikim of the past.  They infused it into all those who thirsted for the divine word and searched for the divine light. The sages describe Herod, who killed the sages, as “extinguishing the light of the world.”[12] Similarly the sages comment on the verse I haven’t become completely disgusted to the point where I exterminate them[13] that the Blessed Holy One established the wise teachers of every generation to enlighten the eyes of Israel with His blessed light.[14] This was also the work of our holy masters—may their merit shield us—from whose words we live, and from whose waters we drink. They elevated all those associated with them, kindling a holy fire in their souls and breathing into them a spirit of divinely enlightened awareness so that they not be among those who walk in darkness, whose deeds are in darkness—even if they are good deeds—because they stem from small-mindedness.

   The approach of the tzaddikim was my guiding light for the talks that are written in this book. They were delivered before an attentive group of friends. For this reason the introductory chapters deal with the subject of cultivating the deep inner awareness that radiates outward and illuminates every aspect of one’s service of Hashem.

   The way of the tzaddikim is like the glow of sunlight growing ever brighter as the day dawns.[15] In this generation too, the very last period before the Messiah, their light remains bright, as they assured us that their light would blaze until the messianic redemption and a new light shines on Zion. I have relied on their assurance to clear pathways in the service of Hashem for our generation using their ideas and their approach so that one’s mind and heart become ever more infused with the awareness of the Divine.

 

 

[Awareness] Chapter One

“If you have acquired awareness, what do you lack?”[16]

   The foundation of service and the pillar of the Hassidic way is the quality of enlightened awareness. Scripture refers to this in the verse, You have attained enlightened awareness (horeta ladaat) that Hashem is God—there is nothing besides Him.[17] Concerning this our sages remarked, “If you have acquired awareness (daat), what do you lack? If you lack awareness what have you gained?” for the value of one’s service is measured only according to enlightenment of the mind, that is one’s awareness of the Blessed Creator. Our sages remarked in the Midrash that the word “daat” refers to awareness of the Creator.[18] Similarly they have said concerning the verse There is gold and many pearls but words of awareness (daat) are the most precious vessel:[19] 

 

There is gold—everybody brought their offerings of gold to the tabernacle as it states in the portion of Terumah.[20] Many pearls—this is the offering of precious stones that the princes brought. But words of awareness are the most precious vessel—a person may have gold, silver and precious stones but without awareness what does he have?[21]

 

The various precious materials that were brought for the tabernacle allude to various ways of serving Hashem, but the greatest offering of all is when one nurtures one’s awareness of the Blessed Creator’s presence. This was revealed through Moses our teacher.

   One who serves Hashem with small-mindedness is compared in the book Chovot Halevavot to a man who has spent his entire life in a dungeon.[22] He has never left the dungeon and the authorities have always  provided him with food. When he learned of the existence of the king he began to sing the king’s praises exclaiming that the whole dungeon is his! The king’s servants scoffed at the man telling him that his praise is in fact an insult to the king who rules over many lands etc… So too the service of the small-minded is, God forbid, an insult to the King.

   Therefore of all the adversities that a servant of Hashem experiences—more than every seduction, every desire, every lack of motivation—the greatest adversity is in the area of awareness. One is constantly assailed by forces that cause confusion and the reduction of awareness until one’s service remains in a contracted and small-minded state.  Our holy teachers explain the meaning of a verse concerning the giving of the Torah—All the people saw the sounds and the lightening… the people saw, recoiled, and stood far away.[23] The people refers to the simple folk who experienced nothing more than sounds and lightening though the heavens were all opened and they were shown that there is none besides Hashem.[24] Nevertheless they did not apply themselves to contemplate the vision beyond its externals. Therefore they stood far away.  Similarly it is written in the Zohar “The servants of the king who look not upon the king’s body but on the king’s soul—these are the wise servants.”[25] This is in contrast to the fools who, at the king’s parade, pay attention only to the king’s splendid dress and glorious carriage without paying attention to the king himself.

   This challenge exists in every generation—to overcome the adversity that diminishes mindfulness and clarity, that would have us remain in a state of small mindedness even in the highest spiritual moments. The great Rabbi Israel of Rizhin  used to pray: “Master of the Universe—I give up my share of both this world and the next if only you will enlighten the eyes of the people so that they not walk on the earth as animals without awareness.”

   In the same way one is assailed by forces that prevent one from attaining awareness, so too and more so is one surrounded by forces that pull a person this way and that, preventing one from having even a single moment of clarity—and clarity is the basis for every facet of one’s spiritual life. This occurs even with those who lead a completely devotional life seeking nothing but closeness to Hashem—they are beset by confusion and haziness to the extent that they no longer understand what it is that Hashem desires from them. The wings of their spirits are clipped and they are unable to progress in their service. There is no greater threat than confusion but with awareness and clarity one’s path is lit. If you have acquired a clear state of mind, what do you lack?

   Our master the holy Elder of Slonim explained the meaning of the word “daat” as follows: The sages taught, “If a man betroths a woman on condition that he is completely righteous she is betrothed even if he is known to be a wicked man, since he may have repented in his mind.”[26] How can it be that a single thought transforms a person from wicked to righteous? The explanation has to do with the specific phrase, “in his mind” (b’daato) in contrast with “in his thoughts” or “in his emotions” for the word “mind” indicates an awareness that is both cognitive and emotional. Sometimes repentance is motivated by the cognitive, sometimes by the emotional, but it is only when repentance stems from both of them simultaneously that he is considered righteous. This is also the meaning of an enlightened mind in the service of Hashem. It means that one experiences Godly light illuminating both one’s thinking and one’s emotional life, that one connects to Hashem through both of them, that one both knows and feels that there is none besides Hashem.[27] Nurturing this awareness leads one to the light of Torah and genuine service. Similarly he explains the verse, Rooms are filled through awareness (b’daat).[28] This awareness encompasses both thinking and feeling; it is the link between mind and heart and it transforms a person’s nature.

  There are two levels of this awareness known as “daat.” The first is the divine enlightenment of the mind as mentioned above, and as the verse states, Hashem will be your eternal light.[29] The second, and lower level is when a person does not experience divinely enlightened mind but at least experiences clarity and the sustained ability to be attentive. Rabbi Moshe of Kobrin said: “A moment of focus and clarity is worth more than all the wealth of the world!” Even focus and clarity are themselves a minor form of enlightenment.

   The awareness that we are speaking of here is not one’s natural state of awareness but an awareness that one attains through effort. Our teacher, author of Divrei Shmuel comments on the verse, We will not know how to serve  Hashem until we arrive there.[30] The verse means that one cannot serve Hashem through awareness alone. Rather—until we arrive there—when we arrive at awareness through effort, only then will enlightenment carry one’s service to the highest levels. This effort includes practical actions and deeds in the service of Hashem. In order to attain an enlightened mind and heart one needs to put forth persistent effort. Similarly, Israel preceded we will do to we will listen.[31]Only then will one’s wisdom be sustained and firm so that all the winds of the world cannot move it.

 [Awareness] Chapter Two

With Your light we see light[32]

   Our sages taught that before his death Moses our teacher asked the Holy One: “Master of the Universe, I ask only this from you—let all the gates of heaven and earth be split open and let them see that there is none besides You.”[33] When one is enlightened with genuine awareness one’s eyes are opened; this is referred to in the verse, You have attained enlightened awareness that Hashem is God;  there is nothing besides Him.[34] One sees the glory of Hashem filling the worlds, within the worlds, surrounding the worlds—all is nothing but His blessed presence. One feels infused with the Blessed Infinite in all one’s worldly encounters—it is beautiful and sublime and one aches with the love of the Blessed One. In this state all desires, lusts and pleasures fade into oblivion, for one can only be immersed in such things when the light from one’s soul is prevented from shining due to confusion and small-mindedness. Our master, author of Beit Avraham, explained the line from the Akdamut poem, “when light comes my way you are covered with shame”[35]—when one experiences spiritual light, all the pleasures of the world fade into insignificance. Concerning such a moment our master Rabbi Moshe of Kobrin wrote that a single moment of illuminated awareness is worth more than all the wealth of the world, as we mentioned previously.

   When one experiences this enlightened awareness all the dark, adversarial forces become hidden. In this vein the Psalmist writes, You bring on the darkness, it becomes night—all the creeping things of the forest swarm…but when the sun shines they are gathered up.[36] All forces of negativity—creeping things of the forest—only have power when You bring on the darkness. When the sun shines, though, which means—when one experiences an enlightened  state of mind—they are gathered up. Whenever negativity prevails in a person it is only due to a period of small-mindedness and a lack of spiritual light. It is in this sense that a blind person is considered as dead in the Talmud.[37] Such a person yields to negativity like clay in the hands of the potter. When one possesses clarity of mind, however, even the dark of night becomes illuminated—as our rabbis have said, “Once the day dawns, he is saved from all.”[38]

   Raavad has written in his book, Baalei HaNefesh:

 

The very first principle is that one needs to know one’s Maker and recognize one’s Creator…and though He is hidden from all eyes, nevertheless He is found in hearts and revealed in minds…Now you mortal—listen with your ears, open your eyes—see the image of your Creator standing right before you.[39]

 

The holy Baal Shem Tov taught us the parable of a man who covers his eyes with his hand and says that he sees nothing but when he only removes his hand all is revealed before him. It is one’s worldly and material concerns that prevent one from perceiving the Divine Presence; these matters can deplete one’s spiritual awareness and cause small-mindedness. When, however, one becomes spiritually aroused, the gates are opened and one experiences the Blessed Light. Vast and sublime horizons are revealed. One attains new levels of perception of the Creator’s greatness, as well as feeling the light and holiness of Torah and Commandments to an infinite extent. This can be compared to a person who is raised high above his own house. While inside the house his concerns are limited to what occurs within its walls. To the extent he is raised above it and experiences a vast horizon, it becomes less important. Similarly while in a state of small-mindedness one only sees oneself, one’s desires and problems. When one experiences a world that is entirely illuminated, all one’s material matters lose their prior significance.

   Concerning this the poet writes in the work Keter Malchut, “You are the light of the world and the eyes of every refined soul can see you.”[40]  One who is refined has no veils obscuring the light of the world; such a person lives in a state of deep awareness and senses the Creator in all of creation. The heavens declare the glory of God and the firmament tells of His handiwork.[41] The sun, moon and hosts of heaven bow before You. Also the earth and everything upon it, from the mountains to the depths of the ocean—one perceives the Creator from it all; everything testifies to Blessed Hashem’s unity— Hashem is one and His name is one[42] and that there is nothing besides Him.[43] One sees blessed Divinity with one’s own eyes, and hears with one’s ears. One discerns the Divine voice in one’s heart calling through all that happens in the world, one’s very bones declare, Hashem! Who is like you?[44] Our sages were speaking of this awarenes when they said:

 

As long as Israel sees The Holy Blessed One they remain devout: they saw  Him at the Sea of Reeds and were inspired to devotional song; they saw Him at Sinai and became outstandingly upright; they saw Him in the Tent of Meeting and became especially righteous.[45]

   The Blessed Holy One has given us sources of spiritual illumination—Torah, mitzvot and matters that contain special potency to enlighten the eyes and heart of Israel. First and foremost is the power of the Holy Torah, which shines light on those who study it, as it is written, A mitzvah is a candle and Torah is light[46]  and the sages expounded, “it may be compared to one who is was walking in the dark of night; he fell into pits, became stuck in thorns, and was beset by bandits…but once the day dawned he was saved from them all.”[47] The Holy Torah is an entity of light, it illumines the soul and has the unique power to give a person clarity of mind and widen his horizons. This is what is meant by  the term “Torah-centered awareness” (daat Torah). The holy Baal Shem Tov taught us concerning the light that was hidden at the beginning of creation, “Where was it hidden? In Torah.” Similarly in the Midrash Tanchuma we find an opinion that the verse The people who walk in darkness have seen a great light[48] refers to those who study Torah.[49] This is the light that was created on the first day and the Blessed Holy One put it aside for those who study Torah.

   Likewise, the holy Shabbat brings a Jew to a state of enlightened mind. Concerning this the verse states to be aware that I, Hashem, bring about your holiness[50] for the holy Shabbat brings about a state of enlightened mind for Israel. Similarly, in the book Torat Avot (Shaar HaShabbat) the author explains the statement in the Zohar “The secret of Shabbat is Shabbat.”[51] The word “secret” (raz) has the numerical value of the word “light” (ohr). The statement means that the secret of Shabbat is its light. Even if one observes every detail of the holy day, if one does not feel the light of Shabbat in one’s soul one is lacking the main idea of Shabbat. In the book, Sefer Hassidim the author writes:

 

God blessed the seventh day.[52] The verse does not say what God blessed it with. The blessing was with those same things that Job cursed the day he was born—Let cloud rest upon it… let it not be counted as special… let it not be a day of joy…[53] From here we see that God blessed Shabbat with light, that it is a mitzvah to sit and be joyful on Shabbat as it is written  A Psalm, a song for the day of Shabbat—How wonderful it is to sing to Hashem…[54],[55]

 

 The main blessing of Shabbat is its light and joy.

 

 

 

   Another contributing factor to the enlightenment of a Jew is the uniqueness of dwelling in the land of Israel. Our sages allude to this in their statement “the air of the land of Israel makes one wise”[56] Rabbi Yehuda HaLevi too, wrote of this idea in his poems—“the air of your land is the sustenance of souls. It is there that I choose for my soul to be poured out, in the place where the Divine spirit is poured out upon  your chosen ones.” This means that it is the place that brings about   the spirit of   God being “poured over your chosen ones” who wish to receive “the sustenance of the soul” and Divine inspiration. In the book of Kuzari the author notes that, nevertheless, we don’t notice anything remarkable about the inhabitants of the land of Israel. It is, he explains, because the Divine spark benefits His people and His land. It is like a mountain on which grows a fruitful vineyard. The vineyard requires planting and tending to in order for it to bear fruit, yet it also requires this fertile place. Similarly the souls and deeds of Israel, unique though they are, cannot reach a level of Divine inspiration without the land of Israel.[57] In the Midrash Shochar Tov  we read: “If you want to see the Divine Presence in this world, busy yourself with Torah in the land of Israel.”[58]

   With this we can understand the incident that is related of our holy master, Rabbi Meir of Premishlan, one of the first of the disciples of the Baal Shem Tov who came up to the land of Israel and is buried in Tiberias. He sent three letters from Israel to one of his dearest friends, someone with whom he had shared matters of the spirit while in Europe. The first letter was written soon after he arrived; he related that as soon as he arrived in the land of Israel all of his spiritual attainments were taken from him and he was left in great darkness. His second letter was written sometime later and in this letter he related that his situation had improved but that he was yet to experience the exalted spiritual states he had experienced in Europe. Later he sent a third letter in which he related that not only had he experienced very high spiritual states, but that he now realized that even the great darkness he experienced upon arriving in the land of Israel was, in fact, a loftier spiritual attainment than anything he had ever experienced in Europe!

   In light of what we have just mentioned we can understand the explanation of the holy Rabbi Moshe Cordevero who explains the statement of the sages, “one who lives in the diaspora is like one who has no God”[59] for Shabbat occurs in different lands at different times but in the upper worlds Shabbat occurs when it occurs in the land of Israel and the main illumination of Shabbat is in the land of Israel.[60] In the book Torat Avot it is explained that there are two different ways in which Hashem governs the world. The first is according to the order and timetable determined on Rosh Hashana. The second is above all temporality with no influence from heavenly beings, for the Holy One himself governs in His splendor.[61] This second way is dependent on the Holy Land as the verse says, the land that Hashem your God is intensely interested in, the eyes of Hashem, your God are in it from the beginning of the year to the end of the year.[62] It is not dependent on what was determined on Rosh Hashana. In the diaspora they connect to this level of providence through praying toward their land.[63] Because of this, our holy rabbis were deeply drawn to the Holy Land as we have explained in the introduction to the book Be’er Avraham (chapter 6) and as our sages have stated: “Concerning Zion it will be said…[64]Whether one is born there or whether one has a deep desire to see it.”[65] Through this they experienced great illumination.

[Awareness] Chapter Three

  

You will be my treasure among all the nations[66]

   When a person becomes aware of the Divine he gains a heightened perspective. Similarly, when a Jew attains clarity regarding the substance and value of his Jewishness he will come to realize the importance of his mission in the world.

   Being Jewish has a number of dimensions: for some people it is merely an accident of birth; for others it is the result of conversion. Even when one fulfills all of the commandments it is only a Jewishness of behavior. To be an essential Jew, though, is when one’s Jewishness permeates one’s essence—one’s mind and heart and all the limbs of one’s body. As it is written in the book of Esther, there was a Jew[67]— that is a Jew in the entirety of his personality, a Jew in his outlook and his opinions, his feelings and desires. Even his bodily desires are Jewish—disciplined and limited, for holiness dwells within them. It is written, Do not perform the actions of the Egyptians, in whose land you dwelt, nor the actions of the Canaanites to whose land I am bringing you, nor must you walk in their statutes.[68] Rashi questions what the last part of this verse teaches us. It alludes to the actions that one should do, to permitted activities that one needs to do—do not do these like the Egyptians and the Canaanites; rather do them as a Jew in a refined and holy manner.

   We find a genuine sense of this idea in the writings of the holy Rabbi of Piasetzna (who was killed by the Nazis, may God avenge his blood). Upon reaching the age of forty he wrote in his journal:

 

What should I resolve to do now? To study more? –I don’t think that I’m wasting any time…To distance myself from lusts? Thank God I am not drawn to these things…What is left for me? Simply to be a Jew. I see myself as a fully formed human being but the soul is missing. From now on I want to convert and be a Jew![69]

 

These awesome words from a holy master stem from a deep recognition of what it is to be a Jew—that even a Jew who lives his life according to Torah and holiness may still not be a Jew in essence, for this matter is infinitely deep. The tzaddikim have said that when one blesses “who has not made me a gentile” every morning, one should ponder whether there is no part of him that is, in fact, gentile.

   This inner recognition of what it means to be a member of the Jewish people is what constitutes the words of the Living God before the giving of the Torah. It is written (Exodus 19) Say this to the family of Jacob and tell it to the house of Israel: You saw what I did to Egypt, how I took you on eagles’ wings and brought you to me. Now if you really  listen to my voice and if you keep my covenant you will be my treasure of all the nations for the whole world is mine. You will be a kingdom of priests and a holy nation.[70] This passage does not mention any commandments but its subject is lofty nonetheless for these words preface the giving of the Torah. The holy Torah and the 613 commandments are given to one who is already a Jew. In these verses we learn who a Jew is, what  the essence of a Jew is, and how a person becomes a Jew in essence—a loyal child of a chosen people called children of Hashem your God,[71] and a portion of God above[72]—then the Torah is relevant for him.

   This is what the Holy One said to his treasured people: You have seen what I did to Egypt, how I took you on eagles’ wings and I brought you to Me. When I took you out of Egypt through purely divine motivation I brought you to the level of Jewishness. I brought you upon eagles’ wings above all the creations of the world and I even brought you to Me, above all of the angels and heavenly beings. All of this is because He called us My son, my firstborn[73] (and it is written in the holy Zohar that angels are only called “servants” not “children”). This is how the Omnipresent One brought us close to Him.

   So now—if you listen…Your task is to make the effort to be fit for your newfound elevated spiritual level. This is firstly through if you listen to my voice.  It does not say “obey my commandments” here because the people have yet to be commanded. The meaning here is that the essence of a Jew is the constant listening to the Divine voice that speaks to him from all of creation. Similarly it is written in the holy book, Beit Avraham (P. Vayikra) commenting on the verse He called to Moses; Hashem spoke to him…[74] that Moses was able to hear the voice of Hashem calling to him in every situation. Sometimes the message came in the form of flowing kindness; sometimes in the form of severity, but it was always by Divine providence from his Father in Heaven speaking to him, calling him to be at one with Blessed Hashem.

   An additional aspect of essential Jewishness is if you keep my covenant. Here too the verse is not referring to any particular commandment but to that eternal covenant that the Holy One made with His people. Between me and the Children of Israel[75] –this is the foundation and the root of essential Jewishness. The verse uses the term keep rather than the term “uphold” in relation to the covenant even though the covenant stems from love and the term keep usually indicates the negative commandments that are motivated by fear. This may be explained through an idea mentioned in the holy book Yesod HaAvodah. There is a kind of fear that has its source in love, as in the case of two lovers who refrain from going against each-other’s will for fear lest they damage the love that they share. This is the essence of a faithful Jew—one who constantly keeps the covenant of closeness between the Blessed Holy One and Israel—he is fearful lest he hurt the relationship. This also includes sanctifying oneself with regard to material things—a loyal Jew maintains a degree of separation from them lest they lead him to nullify the covenant. As the holy Rabbi Menachem Mendel of Vitebsk wrote in his book Pri HaAretz: Every physical pleasure—even it is permitted—is like a whisperer who separates friends.[76]

   The Blessed Holy One also told those He took to be a treasured people that essential Jewishness is you will be my treasured ones from all the nations. In the Midrash Mechilta it is explained “that you be my acquisition.” Even though the earth is full of your acquisitions.[77] The explanation is that the matter may be compared to a king who marries a country girl. Not only does the king instruct her with regard to her behavior in the palace, but she needs to completely replace her entire world view now that she is queen. Her whole personality must become one of royalty. In this vein Hashem spoke to His people: “Know that you are mine.” To be Jewish is to be married, as it were, to the One Above as it is written I betroth you to me forever…[78] In order to merit such lofty status one needs to fulfill that which is mentioned by  Rabbeinu Nissim concerning the laws of betrothal. He writes: “She must agree to the husband’s betrothal; she must nullify her mind and her being, giving herself utterly to her husband as an ownerless object.”[79] The goal of deepest Jewishness is that a Jew nullify his mind and will completely and utterly before the Blessed Holy One and let himself be completely acquired by Hashem. He should be able to declare, “I, and everything that is mine, belongs to You.” Through this one merits to be among His treasured people, a kingdom of priests and a holy nation.[80]

   Nothing raises a Jew more than knowing how very elevated the soul is. It is written, You are children of Hashem, your God[81] and My firstborn son is Israel.[82] These unprecedented terms of endearment were mentioned while the people were still sunk in the forty-nine levels of impurity in Egypt! We follow the opinion of Rabbi Meir who says that even when the people don’t carry out Hashem’s will they are still called “children,”[83] for the soul is hewn from the throne of glory; its essence is Divine, and that which is essential does not change.

   This was one of the wonderful revelations of the approach of the Baal Shem Tov; he exposed each Jew’s inner, pure soul, each one’s potential—even after one had slipped spiritually a great distance. The Holy Rabbi Baruch of Meczibocz similarly once said, “Even to a Jew you cannot explain the worth of a Jew!” Likewise, the Holy Elder of Lekovitch said that every Jew is like a diamond: even if he is in a lowly state, sunk in mud, one shouldn’t give up hope. All he needs is to be lifted up and cleaned, and then he will shine and sparkle as before.

   The power of the community is especially helpful here. In the holy book Noam Elimelech the author writes that the reason we add to the prayer “for the sake of the unification of the Holy Name” the words “in the name of all Israel” before engaging in prayer and service is because there is no righteous person is not deficient. How then can a person do a commandment with the same limb that transgressed?  For this reason a person adds the words, “ in the name of all Israel” for by including himself with all Israel he connects with the world known as “all Israel,” a world that has no deficiency as it is written Your people are all righteous.[84] Even though individuals may sin, the whole remains intact in its sanctity. This is explained at length in the book.[85] There are some matters in which the individual can attain a very high spiritual level but there are others which require a power that is beyond an individual’s capabilities. For this reason the Blessed Holy One gave us the  wonderful   healing  potion  of  joining  with   tzaddikim  and  with others who are  God-fearing. Through these connections one ceases to be a mere individual and instead becomes united with the world known as “all Israel.” Through this, a person attains a supernal, exceptionally high  level of sanctity.  Maharal has explained this in his commentary on the  Aggadot .[86] When a person is alone, he only has his individual ability and he is assailed by negative forces from all directions. When a person joins with the community though, he is connected on High so that he remains protected from negativity and the Blessed Holy One watches over him. This idea is alluded to in the words of the Living God before the giving of the Torah for these words were said in the plural—their content relates to the community. Through connection with the community a person is able to attain the highest spiritual levels of you will keep my covenant, you will be my treasure… even  you will be a kingdom of priests and a holy nation.[87]

                                                                                                         

   When a Jew attains clarity regarding this he will preserve and maintain his lofty status like the apple of his eye. Our master, the Elder of Slonim commented on the verse, My son—don’t despise my rebuke.[88] The rebuke of the Blessed Holy One to Israel is “You are my son! Don’t despise yourself by doing things that are not fitting for a son of the King!” This is the strongest possible rebuke, one that speaks to the heart of any Jew who knows what it means to be a son of the King. The depth of this recognition not only prevents a person from sinning, but also opens the gateways of repentance, for he knows that Hashem is with the people even in their impurity, and that none get pushed away. Certainly his Heavenly Father has prepared the road for him to return to Him—whether through a lower form of repentance or a higher form—whether through one’s own powers, whether through the superior powers of the community. He fulfills the words of the commentary Or HaChaim on the verse, They will  know that I am Hashem, their God… I am Hashem their God.[89] “When they know and are fully aware of the matter, they will be fit that my name be associated with them.”

[Awareness] Chapter Four

Know your father’s God and serve Him[90]

   The cultivation of a lucid awareness is not only advantageous to one’s service; it is the very foundation of it. This has already been explained in the book Mesilat Yesharim: “The foundation of piety and the root of a wholesome divine service is the clarification of one’s obligation in life into which one needs to put one’s efforts all of one’s days.”[91] Concerning this David said Know your father’s God and serve Him.  This means that the very beginning of serving is the cultivation of awareness; each person needs to become aware of and feel Your father’s God according to the capacity of his mind and heart. Similarly Rambam writes: “A person can only love the Blessed Holy One to the extent that he is aware of Him. The degree of love is in proportion to that of his awareness...”[92] The quality and value of one’s divine service depends entirely on the extent of his awareness of God’s infinite greatness.[93] The difference between one who serves with such awareness and one who serves while remaining in a state of small-mindedness is the difference between light and darkness. The great principle in Torah—one  that is embodied by the righteous who walk before Hashem—is I always place Hashem before me,[94] andRama quotes this in the name of Moreh Nevuchim at the beginning of Shulchan Aruch. One is mindful of the fact that the Great King, the Blessed Holy One, whose glory fills the entire universe, stands above him and observes his deeds. He will be in awe and humbled as the holy poet wrote, “I am overwhelmed standing in the presence of your greatness.”

   It is precisely this experience of deep awareness of your father’s God  that leads a Jew to serve Him for he knows that his entire purpose in the world is to serve his Maker. One who experiences this awareness also senses that his maker is also his Father. He clearly perceives the elevated source of his soul, hewn from the Throne of Glory, sent down to a darkened land. Nevertheless the purpose of his descent is for the sake of ascending, for his mission on earth is none other than to serve Hashem, doing His will. His life becomes transformed to an elevated spiritual plane; materials things are of secondary concern and regarding them he only does what is necessary. Concerning one who has not yet experienced this level of refinement and whose material matters are still of primary  importance to him—one can only have one main concern in life—not two. The verse, When the servant girl supplants her mistress[95]  applies in such a situation for his spiritual life is relegated to “second class” status. This causes all one’s spiritual service to be defective—even if he fulfills all the details.

   One of the basic tasks in the service of Hashem is discerning between that which is of fundamental importance and that which is not. Many well-intentioned people have been confused by this. The adversarial force within us does not attempt to seduce us into replacing good deeds with evil ones, completely removing ourselves from serving Hashem. Rather, the adversary attempts to draw us away from the central point of service, in order that we not fulfill our purpose in life. We see many people who observe all the commandments punctiliously, who are strict even with regard to the slightest doubt concerning a rabbinical prohibition, yet these same people make no effort regarding the fundamentals of service—the duties of the heart, the internal aspect of one’s service, and one’s connection with God.

   The main emphasis in the service of those who experienced an enlightened state of mind in their service of Hashem is in the subject that our teacher Rambam calls “Torah’s Foundations.” Rambam describes this in his introduction: “In the first book I include all the mitzvot that are the basis of the religion of Moses, peace be upon him—mitzvot that one needs to know before all else… These are the mitzvot of faith, love, and awe.”[96] These mitzvot are the very foundation of Torah and the main body of Judaism. It is concerning mitzvot that one needs to expend major efforts,  observe them with the greatest exactitude, and constantly strive to perform them at the highest levels. Whether this is the mitzvah of faith—that one’s faith should be utterly clear and pure, etched on his mind, heart, unto his very limbs, as it is written, All my bones shall declare “Hashem who is like you?”[97]— whether it is the commandment of loving Hashem—to expend the effort to fulfill it as Rambam writes: “What kind of love is fitting? One’s love for Hashem should be a great overwhelming love, an intense love…like one who is love-sick and pines for his lover constantly no matter what he is doing...”[98]—or whether it is the commandment of fearing Hashem that begins with the simple levels of fearing punishment but progresses to the highest levels of awe.

   It is known that each of the six hundred and thirteen commandments corresponds to a certain part of the body (that has three hundred and sixty five sinews and two hundred and forty eight organs). Just as every body part has life force within it so too does each commandment. Without the life force of the mind and heart a person dies—so too, the life of Judaism depends on these vital commandments. Each person needs to expend major effort in them, observing them in the best possible way according to his abilities.

   Through clarity of mind one comes to experience clarity concerning the highest levels of serving Hashem, the highest of which is the consciousness of all matter being completely nullified due to the overwhelming presence of the Holy One. In such a state one has no desire for things of this world, nor for the delights of the next world, for everything is utterly nullified in the presence of the Blessed Holy One. We will explain this idea at length based on the saying of the Baal Shem Tov—may his merit shield us— who explains the verse, I stood between Hashem and you.[99] It is the “I,” the ego, that stands and separates between a Jew and his Heavenly Father. This “I” conveys separation from the Blessed Creator, that the existence of matter is independent of His Blessed Presence. This consciousness of independent existence is like having other gods;[100] this “I,” is the root of wormwood and gall.[101] It is the source of all negative qualities—of jealousy, lust, and striving for honor. Concerning this consciousness it is written for the inclination of a person’s heart is evil from his youth.[102] One will never be able to truly transform one’s character for the better unless one moves beyond this state of mind. When one attains the consciousness of all things being nullified in the Divine Presence, jealousy, lust, and honor are no longer relevant to him—for these strivings belong only to a world that exists independently. If one experiences these strivings it is a sign that he still believes his existence to be independent. Depression, also, stems from such a mindset. Whoever truly desires to be close to God, to hold close to Hashem, will only experience it when he realizes that everything is utterly nullified in His Blessed Presence. For one can only experience the awareness of God’s infinite presence through realizing that there is nothing else. Concerning a perspective of independent existence the sages explained the verse, You shall not have a strange god amongst you[103]  as “You shall not have a strange god within you.”[104] This is the perspective of independent existence that separates one from the Blessed Creator.

   When one experiences this inner clarity, his service of Hashem becomes more pure and essential as it is written, Hear O Israel Hashem is our God, Hashem is One. The meaning of Hashem being God is that He, blessed be He, is utterly singular and all-encompassing, and that all of the universe and all of humanity is completely nullified before Him. Nothing exists that is separate from Him, blessed be He. For this reason the following verse states, You shall love Hashem your God with all your heart, all your soul, and all your very being. You shall devote your heart completely to the love of Hashem as we quoted from Rambam earlier, “What is fitting love?…and there is no love left for anything other than Him” Everything that you have—you, your family, your possessions—it is all nullified in His presence. This is also the reason that the sages interpret the words with all your soul  as meaning “even if He takes your soul,” and with all your very being meaning “with all your possessions.” It amounts to rendering all the elements that could be viewed as separate from Hashem, to Hashem alone. The service of the Blessed Holy One requires wholeness: no admixtures can be tolerated; there can be no other entities that one loves. All of one’s love needs to be holy to Hashem. Our holy rabbis similarly commented on the phrase, with all your very being—“Give to the Blessed Holy One that which is very very dear to you.”

   This is the experience of clarity and inner knowledge in the service of Hashem. It is when a person loves the Blessed Holy One to the extent that  he devotes his qualities, his traits, his entire persona  to Him leaving no separate existence for himself. Our master, the holy Elder of Slonim once commented on the verse (Song of Songs 8), If a man gives all the wealth of his estate in exchange for love, they will reply with scorn. Why should he be scorned if he gives up his entire estate for the love of God? The explanation is that this man still feels that it is his estate that he is giving up. One, who feels that he “has” something of his own that he is giving the Blessed Holy One, is treated with scorn. 

   Lucid awareness is critical in guiding a person to discern whether or not a particular activity is pleasing in the eyes of Hashem. It is written (Deuteronomy 6), Do what is good and upright in the eyes of Hashem. This means that in addition to all the various commandments, there is an additional requirement to do what is pleasing to Hashem. This is an essential facet of one’s service—that one needs to weigh every activity and discern whether or not it is pleasing to Hashem. Many matters are not specifically written in the Torah but through cultivating this inner awareness a Jew can discern what is good in the eyes of Hashem.

   In the book, Yesod HaAvodah (volume 2, chapter 9), the author explains that this was Aaron’s answer to Moses, Had they offered their sin offerings and burnt offerings  with these things happening to me and I would have eaten the day’s sin offering—would it have been pleasing in the eyes of Hashem? (Leviticus 10). Aaron did not say, “Would I have done according to the Torah?” or “Would I have acted in accordance with the Halachah?” His claim was that his actions would not have been pleasing in the eyes of Hashem. The essential root of his service was that his actions should be pleasing to Hashem. Concerning this it is written, Moses heard and was pleased. Moses was pleased with Aaron’s answer. Rabbeinu Yonah also conveys this idea poignantly (in his commentary   on Pirkei Avot chapter 1, Mishna 3) The king is pleased with a discerning servant. “The Blessed Holy One is pleased with those of Israel who discern and perform those actions that are pleasing to Him. A discerning servant knows his master’s will and acts accordingly. Rabbeinu Yonah’s point here constitutes one of the fundamental aspects in the approach of Hassidut.

   To the extent that one experiences this luminous awareness one feels that the greatest good is to perform actions that are pleasing to Hashem. Similarly he feels that the deepest deficiency is not only when he transgresses the Torah and Halachah, but whenever he does anything evil in the sight of Hashem. King David confesses, I have done what is evil in Your sight (Psalms 51). According to the sages David did not in fact violate the Halachah at all for “anyone who claimed that David sinned is mistaken” (Shabbat 55b). The sin, though, was that David’s action was not pleasing to Hashem. This is especially applicable in matters where the Torah uses the term evil in the sight of Hashem as it is written, His firstborn, Er, was evil in the sight of Hashem. For this reason the sages were particularly severe in their views on these matters, even saying (Nidda 13b): “If a thorn is lodged in his underbelly, let his belly split rather than going down to the pit of destruction.” The sages expressed particular severity regarding these matters because they are described in the Torah as being evil in the sight of Hashem.

   This approach of service, mentioned above in the book Yesod HaAvodah—that the commandment of You shall do what is good and upright is the major factor in one’s service of Hashem—is fundamentally dependent on the lucid awareness that one experiences in one’s service, and the extent to which one is able to discern what is pleasing before the Blessed One. A person’s soul can then be his guide, when he considers the matter mindfully, to know what is good in the eyes of Hashem.

   It is written (Micah 7), Walk humbly with your God. An important aspect that pertains to attaining clarity in one’s service of Hashem is that one’s service be refined and pure without a trace of additional motives or interests. In the same way that the Blessed Holy One is singular with no partner or addition, so too does His service require purity without any admixture. The above-quoted verse alludes to this; one’s path in serving Hashem needs to be humble—no stranger should know about it lest he defile one’s service through creating additional interests and the like. Our master, author of Divrei Shmuel, explained the verse, humbly—that which you do in private, going to Hashem your God—this is what is pleasing to Hashem your God, but who knows whether that which people know about  is pleasing to Him? He once said that at the end of one’s days when a person is brought before the heavenly court and requests his heavenly reward for all his good deeds, he is told, “Go and request your reward from the one you did all your deeds for!” In light of these holy words we see that a person can serve Hashem all his days, yet, if he neglects to cultivate the awareness that causes his service to be to Hashem alone, the main element is missing and with what can he approach the King?

   In a similar vein a person needs to have the deep recognition that service of Hashem is not measured by quantity but by the degree of absolute truthfulness and complete sincerity that it contains. This is the core of the service of Hashem. Certainly if one’s service contains any element of falsehood it is an abomination and not acceptable but even when one’s service contains nothing negative and overtly false, it may still be a long way from the positive end of the spectrum—an absolutely truthful and sincere service of Hashem alone, clear of all delusion, stemming from the deepest purest depths of one’s being. This is the level of truth that bears “the stamp of the Blessed Holy One.”

   A person also needs to possess the unwavering clarity of mind in the service of Hashem, regarding both doing good and turning from evil, to know that one’s main purpose in life is to expend unceasing effort. One only attains any level in Torah, service of Hashem, or changing one’s qualities through maximal effort in disciplining one’s natural tendencies. When a person makes the effort, he is doing the will of the Blessed Holy One even if he doesn’t seem to achieve anything.

   This applies particularly to those commandments that are the foundation of the Torah such as faith, love, awe, and holding close to Hashem. These are commandments of the heart and what can a person do when his heart is far from them? One knows, in one’s heart, how far one is from these lofty spiritual experiences. The clear answer to all of this is that the main element of these  commandments is effort—“You are not free to desist from it.” In order to make the effort in these commandments one needs to have clarity concerning the path, and, when he makes the effort—“One who seeks purity is helped”—his enlightenment progresses stage by stage.

   The same is true regarding turning from negativity or purifying one’s character. When a person is upset and frustrated by behaviors he sees no way of changing, he needs the clear knowledge that “You don’t need to complete the task.” You don’t need to achieve any victories, just to strive unceasingly with all of your effort.

 

 

[Awareness] Chapter Five

Know Him in all your ways

   We have already explained that the illumination of awareness transforms a person’s entire service. This is particularly true in the area of faith. The tzaddikim have said that the unique spiritual awareness of certain tzaddikim is due to the refinement and purity of their faith. Enlightened clarity in matters of faith elevates one’s entire existence. People of great devotion have expended enormous efforts, ever refining their faith, until their faith was no longer mere “faith.” Their faith became a kind of sight, as accessible as seeing with the physical eye.

   One who becomes refined and purifies his faith to the point of utmost lucidity gazes at the world and sees the Creator in every creation. The followers of the Baal Shem Tov of blessed memory wrote about this in their instructions:

Whatever there is in the entire world contains only the light of the Blessed Infinite One that is hidden there. All the verses—There  is nothing besides Him, I fill the heavens and the earth—they are all meant to be taken literally, and any thing that exists in any of the worlds above or below or deeply within—the force which brings it into existence is the Blessed Creator, for you give life to all of them.”

   This idea is illustrated by the verse (Isaiah 40), Lift your eyes up on high and see Who created these! One would think that one could perceive the Creator’s greatness merely from considering a small mosquito, for even all the world’s scientists are not able to duplicate it. Why, then, does the prophet exhort us to lift our eyes heavenward? The prophet is not referring to a physical gaze but to the need for clear spiritual perception—a “heavenly” gaze as it were.  An earthly gaze, by contrast, leads to all kinds of confusion, And the land was chaotic and muddled. When one becomes refined and looks with a spiritual gaze, nothing prevents him from seeing the Creator of all. “You are the light of the world; the eyes of every refined soul can see you.”

   Attaining a state of mindful clarity is also essential for prayer. The sages say (Berachot 28b): “When you pray, you need to know before Whom you stand” for the basic state of intentionality (kavana) in prayer is the awareness of standing before Hashem. One can only feel this through illumination of the mind. Prayer also requires a lucid state of mind concerning the Blessed Creator’s greatness—all the vastness of the universe cannot contain Him—and the unshakeable knowledge that it is fitting to pray to Him alone. Essentially prayer is seeking to feel the closeness of the Blessed Infinite One. The verse (Psalms 145) alludes to this: Hashem is close to all who call Him. The verse does not say “to all who call to Him” but to all who call Him, meaning those who seek Him, those who desire to be close to Him and never to let go as it is written, My soul thirsts for You, My body pines for You. This illuminating clarity is what gives life to one’s prayer. Even in times of darkness one still knows that he stands before Hashem, that He, blessed be his name, is listening intently. Concerning this the Psalmist writes (Psalms 102), He has turned to the prayer of the destitute one and not spurned their prayers. Let this be written for later generations…(See the book Beit Avraham, Parshat Va-etchanan).

   The vitality with which one performs commandments is also dependent on one’s inner illumination. When one feels the privilege of  a mere mortal having the opportunity to perform the will of the Blessed Holy One, one carries out the commandment with joy and vitality. This is in contrast to those who perform commandments out of habit for whom the commandment is like a body without any soul. The faculty of awareness is even applicable when one’s mind is less than illuminated, for he still recognizes and feels that he is fulfilling Hashem’s will; he carries it out like a soldier, happy to perform the will of his Maker, even in a situation in which the Divine is hidden from him.

   Similarly, the manner in which one approaches one’s study of the holy Torah depends on one’s inner illumination. Torah study requires both one’s cognitive and imaginative faculties. We pray, “Place understanding in our hearts to understand and learn…” The heart’s understanding is mentioned in addition to cognition, for the wisdom of Torah is a supernal wisdom that is only attained through a blend of intellectual and emotional exertion. It is this combination that brings about enlightenment. The sages say (Eicha Rabati 2): “Believe one who tells you that the gentiles possess wisdom, but don’t believe him if he tells you that the gentiles possess Torah.” The unique wisdom of Torah can only be attained through the spirituality of a Jew whose heart has been greatly purified.

   In addition, one’s use of intellect in Torah study depends on the extent of one’s inner illumination, as we will explain at length, God willing. Every commentary or explanation one proposes —whether it be related to the words of the holy Torah, comments of the sages, or the  early rabbis—needs to be illuminated with a lucidity that is pleasing to the listener. One should not even consider comments that are vague and dubious. I heard from my master and teacher, the truly great Rabbi Moshe Midner of blessed memory, concerning ideas that are proposed in the course of learning, that unless the idea is lucid to the point where one experiences it as true Torah, that it is the intent of the Torah—to the point where one would even be willing to permit an “Agunah” based on it—it would be better not to say it at all. It is only through the approach of striving for mindful clarity  that we merit experiencing the wonderful sweetness of Torah.

   The same is true for one’s experience of every holy entity—such as Shabbat and festivals; it is a function of one’s illuminated state of mind. Our sages said (Shabbat 10b): “The Blessed Holy One said to Moshe, ‘I have a good gift in my inner storehouse. Its name is Shabbat…Go and bring it into their minds.’” This last phrase means, Go and illuminate the people’s minds with the understanding of how great the holiness of Shabbat is. Before any encounter with a holy entity one needs to prepare through deep meditation on the matter.  One needs to elevate one’s mind and heart becoming aware of the powerful holiness of the matter or of the day, and knowing what it is that one wishes to draw from this well of living water. Without such preparation all the days of a pauper are dire—the verse refers to a pauper in awareness who experiences even Shabbat and festive days with small-mindedness, not sensing their holy significance. Such a spiritual pauper is included in the saying, “If you lack awareness what have you gained?” Even if one invests in every possible beautification of the commandment, no beautification is more important than mindfulness.

   Illumination of one’s mind is also relevant to the purification of one’s character. The idea of character purification according to Torah is beyond all humanly derived methods. As the sages comment on the verse, You shall walk in His ways—“You shall hold close to His ways. Just as He is called compassionate, so too should you be compassionate. Just as He is called merciful, so too, should you be merciful.” The implication here is that one become essentially compassionate and merciful, through holding close to Him, rather than merely behaving in a merciful and compassionate way. Complete purification of one’s character can only occur when the character traits are of an essential nature. This pertains to traits between oneself and one’s Maker, between oneself and others, and traits that have to do with an individual alone. The language of our sages indicates this, “So too should you be merciful, i.e. not merely behave in a merciful way.

   Awareness also has a critical role in one’s turning from evil. Evil needs to be completely uprooted from one’s personality; it is not sufficient to prune the branches, as it were. This is indicated by the verse (Psalms 34), Turn from evil…It does not say “from doing evil” but from evil, meaning that one needs to completely uproot evil from one’s very being. Our sages have said, “One who wishes to eliminate idolatry needs to dig it out by the roots.”

   The general principle regarding a Jew’s character refinement is that one is not restricted to utilizing one’s natural abilities. Being a part of God above, he has access to supernal spiritual energies that transcend his natural qualities and it is through these energies that his personality becomes refined to an extent not possible had he used only his natural abilities. One who attempts to eradicate a negative personal trait without success needs to know clearly that he has access to transcendent spiritual energies that have the potential to completely transform him.

[Awareness] Chapter Six

What does Hashem your God require of you?

   In the holy book “Yesod Ha-Avodah” (vol. 4 chapter 1) the author quotes Arizal as follows: “Since the creation of the world every day and every single moment is utterly unique, every person is utterly unique, and no-one has the capacity to repair what his fellow repairs…The way in which one performs one’s mission of ‘selecting the holy sparks’ is determined according to the particular year, day, moment and the nature of the individual.” This idea is crucial; one needs to discern what it is that Hashem requires of him—of him in particular. What are the ways open for him to come close to Hashem according to the root of his soul, according to his qualities, according to the day, and the period of history in which he lives?  One who lacks this clarity of personal mission is like someone who wanders aimlessly in the streets, not knowing where he wants to go.

   This clarity is necessary for all aspects of one’s service—for knowing one’s mission in general, for matters concerning one’s nature and character, and for knowing one’s obligation in every situation. It safeguards him in all his decisions; he confidently maintains a course that ascends to the house of God.

   The first matter he needs to reflect deeply upon is his special mission in the world. Why has his soul come in to the world? The key to detecting his mission is that it is connected to his own root of wormwood and gall, that is the particular area in his personality that causes him the greatest difficulties and brings out the worst in him. The tzaddikim have said that his mission on earth is to correct precisely that area, and it is a mission that requires nothing short of total dedication. When it becomes clear to a person that his soul has descended for the purpose of rectifying this particular trait—that this is his mission on earth—no sacrifice is too dear for him. He will not let himself be deterred or distracted from expending every effort toward the fulfillment of his life’s mission.

   The same idea applies concerning one’s strengths. One needs to discern the special talents with which Hashem has bestowed him and through which he is given the opportunity to draw closer to Hashem. For God created this corresponding to that. In the same way that one has a particular negative trait, one also has a particular strength through which he can successfully ascend spiritually. If one does not recognize his special strength he is like a person blind in one eye who is exempt from the “viewing” sacrifice of pilgrimage. If someone is blessed with an exceptional talent in Torah, it is a sign that his mission is to succeed in Torah; if someone loves to be generous, it is a sign that this area is connected to the root of his soul.

   This basic idea is included in the explanation of the tzaddikim—“Strange Service” (Avodah Zarah, idolatry) means “service that is strange to him.” It is possible for a Jew to serve Hashem his whole life—even  accomplishing great things—without fulfilling the mission that he was created for. You can accomplish great things but they may not be what Hashem your God requires of you.

   It is also basic that one knows what is required of one at a particular time and situation for, as we quoted previously from the Arizal, no moment is like any other. Our master Rabbi Moshe of Kobrin—may his merit shield us—was once asked what the most important thing is in the service of Hashem. He answered: “the thing that Hashem requires of him in that moment.” A person needs to contemplate deeply in every moment and situation—both in moments of illuminated clarity, as well as moments of difficulty and confusion—what it is that Hashem requires of him right now.

   When one experiences clarity one realizes that it is possible to draw close to Hashem in moments of difficulty and confusion. Our master, author of Beit Avraham, commented on the verse (Exodus 20) Moses approached the fog where God is. Rashi quotes that Moses was brought within three barriers—darkness, cloud and fog—for Moses knew that God is even in the depths of such darkness. Even in such situations one can experience Blessed Divinity. When one experiences moments of  such darkness it is a sign that one’s mission, in this situation, is to serve Blessed Hashem specifically from the darkness—that only from this situation can he fulfill his current mission.

   In every situation one finds oneself, one needs to realize that, in order to fulfill his life’s mission, he is required to serve Hashem and draw near to Him through precisely this situation. Regarding this the Baal Shem Tov commented on the verse (Ecclesiastes 9) a pauper’s wisdom is despised (b’zooyah). The wisdom of the pauper is to recognize that in this (b’zoo) is God (Yah), that the Blessed Creator is with him in the midst of his hardship. We might add that just as when one is blessed with great wealth it is a sign that his way to come close to   involves his generosity and kindness, so too the service of the poor person is that he serve Hashem with his poverty through accepting it with love.

   The same idea applies to one’s traits and characteristics. Some people have been blessed with a refined nature; they remain far from anger and are not driven from the world by jealousy, lust, and arrogance. The mission of such people is that they serve Hashem through their fine qualities. Some people, though, are completely engulfed in negative qualities; they are filled with lusts and overwhelmed by them, God forbid.  When such a person experiences clarity of mind he realizes that his whole purpose in life is to exert himself unceasingly to uproot his negative qualities. Likewise some people’s minds and hearts are naturally open to Torah and service of Hashem while others’ are completely closed. Through experiencing clarity of mind the latter realizes that his particular mission is to exert himself  working from within his close-minded state and that there is no other way for him to fulfill his mission.  Then he won’t complain or suffer needless confusion as to why his task seems so difficult, and he will sense that everything is being sent for his benefit.

   Also, when a person transgresses or experiences some spiritual failing he needs to realize that his task, at such a time, is to resist resigning himself to the circumstances. His mission, in such a situation, is precisely to draw himself free from whatever pit of destruction or depths of filth he fell into. This is his specific service in this moment.

   This idea is expressed in the account of the sages (Avoda Zara 17a) concerning Rabbi Elazar ben Durdaya—a man who was said to have committed every sin in the world. When he repented he sat between two mountains and hills and asked that they intercede for him—“Mountains and hills plead for mercy for me!” He asked the heaven, the earth etc…but none would intercede. Eventually he realized that it only depended only on him. He sat with his head between his knees and wept until his soul departed. A heavenly voice then proclaimed: “Rabbi Elazar ben Durdaya is prepared for life in the world to come.” Rabi wept and exclaimed, “Not only is it possible for someone to acquire his world in an instant; he is even called ‘Rabbi!’” The explanation is that Rabbi Elazar ben Durdaya’s mission in life was specifically this—that having fallen into the depths of filth he extricate himself from there. Once his life’s mission was completed his soul departed. This is why he is called “Rabbi” for he teaches the path for all those who repent. In a similar vein the Baal Shem Tov—may his merit shield us—commented on the verse If your dispersed ones are at the furthest edge of heaven—from there He will gather you—From there specifically. It is only when he has been flung to the furthest reaches of heaven, and nevertheless persists and refuses to give up, that he will be gathered from there. The Designer of All has brought him to a situation of disgrace in order that his broken heart lead him to the fulfillment of his personal mission.

  Because of its great importance, it is in the area of awareness that a person is most easily led astray. The Arizal alluded to this when he commented that the first two letters of the names Balak and Bilam spell “bilbul” meaning “confusion” for he could only bring about the downfall of the people after he had confused them first. Sometimes one is beset by confusion directly; other times the confusion comes about in an indirect manner through diversion. Confusion is like an enemy that wages war: sometimes it attacks head-on; other times it acts cunningly by diverting attention to another place with the sole intent that one desert the main battlefield. Similarly it is the way of one’s negative inclination that one indulges in various desires or behaviors until one becomes despondent, for the real goal of the inclination is not the behavior but the despondency that it leads to. In a state of despondency one succumbs easily to one’s basest instincts without resistance. When one is in a state of mindful clarity, however, his awareness will save him even from the lowest depths. Concerning this idea it is written Remember what Amalek did to you –Consider well and understand that what Amalek did was because of you, for you were lowly, without the courage to resist him. One’s strength is only through mindfulness—through the unshakeable knowledge that Hashem is always with him and will never desert him. I go down to the nether-world—You are there... Even though I walk in the valley of the shadow of death I don’t fear evil for You are with me… The holy Rabbi Moshe of Kobrin once said: “A Jew who is not able to find the strength to pray after having transgressed even the worst sin in the world has not even reached the entrance to Jewishness!” This is the inscrutable depth of Jewish faith—that there is always a path to the Holy One.

   It is vitally important that one recognize the age one lives in, and what its special significance is. This is what is meant by the verse (Deuteronomy 32) Understand the years of the generations, and, as we wrote earlier, quoting the Arizal, every day is different and every epoch in history carries with it a unique mission.

   In light of this we are obligated to reflect deeply on the era we live in. What is our special mission? We live in astonishing times. Our age began with a holocaust the likes of which we have never known as a people—wiping out all the faithful Jewish communities of Europe. Yet we did not fall into complete despair. Rabbi Moshe Chaim Luzatto writes (in his book KeLaCH Pitchei Chochmah) that a draught is followed by rains of abundant blessing. Similarly, after a period of terrible concealment we have experienced a great influx of divine benevolence and compassion, though we cannot understand how any recovery is possible after such destruction.

   Only one generation later we see the rain of blessing in the wonderful flourishing of centers of Torah, yeshivot and Hassidic communities. Who would have imagined such thriving previously? The Blessed Holy One has established a unique generation, dedicated to His Torah and His service to an extent unknown in any of the recent previous generations. Moreover, the tribe of Levi has arisen once more, as Rambam writes (at the end of Hilchot Shmitta and Yovel):

Why didn’t the Levites merit a portion in the land of Israel? Because they were designated to serve Hashem and to instruct His upright ways…Therefore they were separated from regular society and designated as Hashem’s army as it is written Hashem blesses His army… This designation is not restricted to the tribe of Levi but is available to anyone at all whose spirit and mind draw him to stand before Hashem, to serve Him, and to know Him…Such a person becomes sanctified—holy of holies—Hashem is his portion and his inheritance for all eternity.

In our era there are thousands of young men, married with families, devoting their lives completely to Torah study and service of Hashem—“to stand before Hashem, to serve Him.” Never before have we witnessed so many people of such dedication.

   A new community has also arisen—one unlike anything that we have ever known—the community of estranged Jews who have returned to their roots. Thousands of our Jewish brethren have returned to their spiritual source. Some of these people were in the middle of successful careers, some lived in the depths of depravity, and some were deeply involved in a lowly materialistic life. Yet they were all transformed; now they spend their days and nights totally devoted to Torah and serving Hashem. Is this not absolutely stunning?! Who brought about this great and holy spiritual revolution? Only You—Hashem  Himself—in  all His glory! You demonstrated Your strength and Your wonders. We have been promised a time when the world will be filled with knowledge of Hashem like waters cover the sea. Perhaps we are witnessing the first few droplets and, if we so merit, the drops of awareness will increase until we merit to witness the complete fulfillment of the verse.

   Much is required of us. Though we do not fully understand it, we intuit that we live in a very great time of history. We need to recognize the importance of our mission, our obligation, and our task in this generation—we need to utilize what has been given to us—so that we not despise the King’s gift, God forbid.

   On the other hand we cannot help but notice how awful the spiritual state of the Jewish community is. There are those whose Judaism is not faithful. Concerning this we can understand what the sages said (Sanhedrin 98a): “The son of David only arrives when the generation is either completely worthy or completely guilty.” How can it be that a completely guilty generation brings about the redemption? We can explain this though by utilizing an idea from the holy books—that the defect caused by the tree of knowledge was the mixing of good and bad, and the final rectification, when the Messiah comes, will be the separation between the good and the bad. The meaning of the passage is that the son of David will come to a generation whose mixture will be sorted—that it will be the kind of generation that will be clearly sorted into those who are completely worthy and those who are completely guilty—but there will be none who possess a mixture. This separation depends on correcting one’s awareness. As the sages comment concerning the recitation of havdalah in the blessing for “knowledge” (daat): “If one lacks knowledge, how can he possibly perform separation?” We are beginning to perceive this vision in our generation.

   This generation calls us to great things. Rabbi Moshe of Kobrin commented on the verse The day is vast. It’s not a time for gathering cattle. “The great and awesome day is approaching. This is not a time to gather up “cattle” and worldly possessions.”

[Awareness] Chapter Seven

 

For the world will be full of the knowledge of Hashem

   Just as the key to a person’s fulfilling his purpose on earth is in his consciousness of the Divine, so too the redemption or exile of the nation as a whole depends on the cultivation of this consciousness. The root of exile is a lack of awareness as it is written (Isaiah 5) My people is in exile for their lack of awareness (daat). Exile is, in essence, a state in which people are deprived of awareness, and redemption is when it returns to them. The final redemption is, therefore, characterized by (Isaiah 11) The world will be full of the awareness (de-ah) of Hashem. This was also true concerning  the redemption from Egypt, as alluded to in the verse (Exodus 14) The Egyptians will know that I am Hashem. According to the commentary Degel Machaneh Efraim the verse refers not to the Egyptians but to the Egyptian that resides within every Jew.  As soon as they were illuminated once again with awareness they knew immediately that I am Hashem. This is also the explanation of a comment in the Midrash (Shemot Rabba 3) that when Moses refused to accept his mission the Holy One said to him, “If you don’t redeem them no-one else will.” Moses represents the quality of awareness, therefore the entire redemption depended upon him. For this reason  the final redemption —the earth being full of the awareness of Hashem—will be brought about by the Messiah of whom it is written (Isaiah 11) The spirit of Hashem will be upon him—a spirit of wisdom and understanding…a spirit of  awareness and the awe of Hashem. It is through cultivating this inner knowledge that the world attains its fulfillment as Rambam writes: “In those times the only occupation of people will be the knowledge of Hashem. The Jewish nation will be great sages knowing concealed matters, and they will experience the knowledge of their Creator according to the capacity of humans, as it is written for the earth will be full of the knowledge of Hashem as waters cover the sea.” May we all merit this speedily in our own times, Amen.

   As I stand at the gateway of this book I lift my eyes heavenward in prayer and plea. May the printing of our words be pleasing to the Lord of All. May it inspire the readers with a desire to wholeheartedly do Your will. I know I am not worthy of this, but I ask You, in the merit of our holy teachers of the generations, may their merit shield us, and in the merit of the two great luminaries under whom I was privileged to study—the holy Rebbe of Slonim, author of Beit Avraham—may his merit shield us—and our master the great sage and true tzaddik Rabbi Moshe Midner—may his merit shield us—for the writings in this book are according to their knowledge and intent. May the readers, listening friends, find arousing words that awaken and illumine the heart in the service of Hashem and in the improvement of every trait. Let it be according to the will of Hashem and the will of those who are in awe of Him. Let no word emerge from my hand,  God forbid, that is not in accordance with His will. May the Holy One, Our God be with us as He was with our ancestors. May He recall His love of them and bring rejuvenation to their children. May we soon see the fulfillment of the verse So that all the peoples of the earth realize that Hashem is God. There is no other.

   In closing I wish to remember our master and teacher, my father in law the Rebbe, Rabbi Avraham Weinberg, may the holy tzaddik be remembered for blessing.  He was taken from us on the bitter day of the twelfth of Sivan  5741. He crowned me with his love like a faithful father and encouraged me to publish this book. May his merit shield us, and from his place may he an agent for the benefit of all the community.

   Yearning for salvation, increasing the might of Torah and awe of the Divine,

Shalom Noach Brozovsky

Son of the Rabbi and Hassid Rabbi Moshe Avraham of Bronovitch—May Hashem avenge his blood and may his memory be for a blessing.

 

 

 

Pathways of Torah’s Foundations

Introduction

   Rambam, our teacher, opens his great work  with Laws of Torah’s Foundations. These include faith in Hashem, love of Hashem, awe of Hashem, sanctifying His name, and heeding the prophet’s voice. Rambam calls these commandments “foundations of Torah” for they are the very basis for Torah as a whole. The commentary states: “He terms these laws “foundations of Torah” because these commandments constitute the main part of Torah and its foundations.” They may be likened to the foundations of a building. The height and weight of the building are determined by the foundations that one has laid. If one’s foundations are poor, the entire structure is in danger of collapse. This is the significance of these commandments of the holy Torah and a Jew’s service of the Holy One: they are not like other commandments for they are the very base and foundation of the whole structure.

  To explain this matter further—Torah is given to someone who is a Jew and one can only receive Torah according to the developmental extent of his or her Jewishness. These commandments, foundations of Torah, are not practical, action oriented commandments but commandments of the heart and these are the foundation of one’s Jewishness. Through these commandments one’s attitudes, opinions, outlook and feelings become Jewish. Developing such an inner life is the very foundation of one’s Jewishness and without it whatever else one builds is simply not solid.

   When we contemplate these laws that Rambam includes under “Foundations of Torah” we realize that what unites them all is that they all have to do with the relationship between a Jew and his Father in Heaven. This is clearly the case in the commandments of faith in Hashem, love of Hashem, Unity of Hashem, and awe of Hashem. Even the commandment of sanctifying Hashem’s name is not only a commandment for times of ordeal but constantly applies; one’s connection with the Holy One needs to be so strong that one is even willing to give up one’s life to sanctify His blessed name. Similarly the commandment of heeding the prophet pertains to the connection between Hashem and the people of Israel. The idea is that the divine word is constantly flowing to His people Israel through His servants the prophets in every generation. Like all foundations of Torah this matter is eternal, the sages in each generation receive inspiration. Our rabbis have said (Kohelet Rabba 12): “One who hears from another should consider it as if he heard from an elder—not only that but as if he heard it from seventy elders—not only that but as if he heard it from Moses our teacher—not only that but as if he heard it from the Blessed Holy One!”

   The main efforts of the earlier Hassidim, and all who followed in their footsteps, was in these commandments—the foundations of Torah. They toiled all their days to perform these commandments in the most complete fashion: these were the commandments that they were strictest in; these were the commandments that they made most ornate. Whether it was the commandment of faith, a commandment that Rambam calls “foundation of foundations”—and according to true tzaddikim the differences between various tzaddikim stems from different levels of faith perception—Whether it is the other commandments of Torah’s foundations, especially the constant striving to experience the love and connection to Hashem that Rambam describes (Laws of Teshuvah 10:3): “What is fitting love? That one loves Hashem a great intense and overflowing love until his soul is bound up in the love of Hashem, that he dwells on it constantly like one who is love-sick…”

   One who wants to be a Hassid needs to concentrate his efforts in these matters. He needs to discern whether he is expending at least the same energy in them that he expends in other commandments—commandments that he is so scrupulous in to perform with every stringency and adornment. He needs to put forth so much  more effort into the commandments that are the very foundation of Torah!

   We have included the commandment of “staying close to Hashem” in this section even though Rambam explains it as staying close to the students of the wise and includes it in his “Laws pertaining to Character Traits.” Nevertheless, according to what we will later clarify, most authorities explain this commandment literally as staying close to Hashem, and the sages’ words, “stay close to students of the wise” are simply advice that can help a person fulfill the commandment (and it is actually possible to explain Rambam’s view the same way). Therefore it is one of the commandments of foundations of Torah and Jewishness.

Torah’s Foundations: Section One

Faith

Faith—the life-song of a Jew

   Faith is the very reason for existence, the very life-breath of a Jew. Without faith a Jew cannot exist for even a moment in a spiritual sense for it is the source of his spiritual life. It is the soul of Torah, the commandments and all of Jewishness.

   Faith: its essence is the vital command to a Jew—Listen Israel, Hashem is our God, Hashem is One. This verse is the very soul of Jewishness; it is the life-song of a Jew. He begins his life with this verse for when he enters the covenant of Abraham this verse is recited. Even earlier this verse is recited by his bedside. When he learns to talk they teach him this verse (Sukkah 42). Afterwards he begins and ends his every day with the Sh’ma. How fortunate we are to lovingly unify your name every day—when we rise in the morning and retire at night! And on the holy day, after he has became purified before Hashem he concludes the day by accepting the yoke of the kingdom of Heaven through reciting the Sh’ma. And when he has completed his worldly task and is about to go to the upper world, before his breath ceases, he completes the song of his life by the recitation of faith that Hashem is one.

   Faith is the altar of love on which millions of Jews have spilt their blood, offering their souls with their mouths full of their life-song and proclaiming Listen Israel, Hashem is our God, Hashem is One. With this holy fire they entered the flames. Even when they had the opportunity to live in this world undisturbed they refused to cut themselves off from their roots of faith, even in their external behavior. No amount of water can extinguish the spark of faith in the heart of a Jew—even a Jew who has sunk to the lowest depths.

   Faith is one’s life-song in contented times—times when one feels the closeness with his Father in Heaven, If I go up to heaven You are there! One lives with faith in the darkest times also, for, when the world is dark before him, in the most tragic of circumstances a Jew blesses “the True Judge” with all his heart and declares The Rock—His work is perfect and all His ways are just. He is a faithful God with no corruption (Deuteronomy 32). One feels that even when I go down to the lowest place—You are here. Even when I dwell at the ends of the sea—even there Your hand guides me and your right hand holds me (Psalms 139).

   Faith is the contentment of life. When the Blessed Holy One shines His radiant pure light of faith on a Jew his contentment is complete, for what he feels is greater than any pleasure in the world! How deprived one is then, when dark clouds cover the light of faith, when feelings of loneliness and disconnection from his Heavenly Father upset his heart and sadden his spirit.

   Faith refined and pure—it provides a Jew with an exceptional view on all of creation. One sees the Blessed Creator in it all—in the heavens and the heavens of the heavens, in the earth and everything upon it—he senses the Creator’s energy in all the creation—You  give life to them all. Through the light of faith one hears the song of creation from every part of it.

   Faith illumines a Jew’s soul. It sends rays of light into his Torah study, his prayer, and his service. Even his earthly, worldly matters are illumined by His blessed glory. Faith opens gates of sweetness and delight in his celebration of Shabbat, festive days, and in the way he carries out the commandments. One delights in the radiance of the Divine in a way that resembles the World to Come.

   Faith pure—It provides one with vision and content for life. It provides one with an extraordinary instinct to sense his special mission in life. The sages remarked concerning this (Bamidbar Rabba 16): “There is nothing more pleasing to the Blessed Holy One than an agent who carries out his duty.” Through this supernal strength one overcomes all the obstacles of life.

                          The nation who possesses this is fortunate indeed!

Chapter One

   Rambam begins his book Mishneh Torah (Laws of Torah’s Foundations 1:1): “The foundation of foundations and the pillar of wisdoms is to know that there is a First Cause who brings every creation into being.” Faith is the very foundation of all matters of Torah and service of Hashem. In the holy Zohar (2:25A) it is written: “The head and beginning of all the commandments is to know the Blessed Holy One in a general sense—to know that there is a Higher Power, that He is the Master of the World, that He created every single dimension of the universe—the heavens, the earth, and everything in them—to know that there is a Ruler and Judge of the world…”  Our holy teachers explained the verse (Psalms 118) This is the gate leading to Hashem, the righteous come through it  as referring to the quality of faith, for faith is the gate that leads to the service of Hashem. The difference in spiritual level between various tzaddikim is due only to their differing levels of faith, the level of clarity with which they perceive the Divine (Torat Avot). Similarly our sages have said (Makkot 24A): “Habbakuk came and set the commandments on one foundation as it is written The righteous one lives by his faith (Habbakuk 2:4). The verse (Proverbs 24) The righteous one falls seven times and stands up has also been explained in a similar way—the righteous one is the one that holds firm to his faith; even if he falls in all seven capacities of character he recovers and stands up because of his clear and pure faith. Concerning the wicked though, it is written (Proverbs 24) The wicked falls with one fall. Since he lacks faith, once he has fallen how can he get up?

   Our holy teachers taught us that through faith one can transform the natural into the supernatural. Our holy master of Lekovitch would perform all kinds of supernatural wonders through instilling faith in the hearts of those who came before him. It was through the power of their faith that he would draw down salvation for them from Above. Sometimes, when he sensed that their faith was lacking, he would repeat with them again and again the statements “I believe…” until he had instilled perfect faith within them. This idea is indicated in the teaching of the sages (Yalkut Hosea 519): “Our ancestors were redeemed from Egypt in the merit of their faith and it is in the merit of their faith that Israel will be redeemed in the future.” This includes the redemption of the individual, redemption from all one’s troubles—both troubles of the body and troubles of the soul—all through faith.

   This quality of faith includes not only those who experience it in its clarity but also those who desire it and seek it out. The holy Elder of Slonim once explained the verse (Jeremiah 5) Roam the streets of Jerusalem and see…if you see someone…who seeks out faith and I will forgive her. This means that even one who seeks faith is forgiven, though he has yet to reach a state of complete faith. This will be explained later.

[Torah’s Foundations: Section One] Chapter Two

   Rambam further writes (1:6): “This knowledge is a positive commandment as it is written I am Hashem your God.” He wrote similarly in the second volume of the Book of Commandments: “The first commandment is the commandment to believe in God. We should believe that there is a cause that creates all as it is written I am Hashem your God.” Rambam is in disagreement with the author of the work Halachot Gedolot who does not count belief as one of the six hundred and thirteen commandments.  Nachmanides explains the reasoning of the latter, for only practical commandments should be enumerated—to do or not to do etc… but the matter of belief in God is the very root and basis from which the commandments stem, therefore it should not be included. We can explain this idea: The commandment of belief is unlike all other commandments. If someone does not observe a particular commandment they lack in that commandment only. If one lacks belief though, his entire observance is lacking for he is like an idolater. Thus we can understand the approach of the author of Halachot Gedolot but we need to understand the approach of Rambam.

    We also need to understand why Rambam used the term “know” when referring to faith—“to know that there is a First Cause…and the knowledge of this matter is a positive commandment…” it would seem from this that the commandment is to arrive at faith through intellectual examination. In his book of commandments, however, Rambam writes, “The first commandment is to believe in God, meaning that we believe…” From this it would appear that the commandment does not involve any intellectual examination but is just simple faith. This is similar to something the holy Baal Shem said: “After all the intellectual inquiry I am simply a straightforward believer with simple faith.” The way of the early tzaddikim was not to utilize any intellectual examination regarding matters of faith. In the book Torat Avot the author explains the verse (Job 11) Will the one who seeks God find anything? Is it possible to experience the Blessed Holy One through intellectual inquiry? His reality is beyond all comprehension! It is impossible to perceive Him through intellect; only through faith, which is above intellect, can He be perceived. Even the philosophical works of the early rabbis, like Kuzari and Guide of the Perplexed, when they investigated the existence of God, were not meant for simple folk to read if there was any possibility that one might understand the question but not the answer, for that would cause one’s faith to become defective. Another question concerning Rambam’s view is from his commentary on the portion Helek where he uses the term “faith” for the fundamental beliefs and it was according to this that the thirteen principles were articulated with the formula, “I believe with perfect faith…” We should notice the language of Scripture (Hosea 2): I betroth you to me in faith. You will know Hashem.  From here we see that there are two separate qualities: “faith” and “knowledge.”

   It has been explained though, that after the appearance of the Zohar and other holy works—and certainly after revelation of the light of the Baal Shem Tov’s teaching and of his students—a light that illuminates the land and all who dwell on it with pure clear faith—intellectual inquiry is no longer necessary for these teachings instill the light of faith in the souls of all Israel.

[Torah’s Foundations: Section One] Chapter Three

   We can deduce from the above that according to Rambam the commandment of faith is simple faith without intellectual investigation. This is what he refers to in his commentary to the chapter “Helek.” Nevertheless, the meaning of the term “knowledge’ that Rambam uses is that one’s faith be clear and as lucid as knowledge with no doubts whatsoever.  This is the meaning of the above-quoted verse in Hosea as well as the verse (Deuteronomy 4) Know today and take it to heart that Hashem is God in the heavens above and the earth below. It means that this matter needs to be as firmly planted in one’s heart as knowledge.

   This knowledge is completely lucid as is indicated by the verse (Isaiah 40) Lift up your eyes heavenward and see who created these. It does not say “understand” but see. It is an internal vision that is just like actual sight, for one sees the Creator from the wonders of creation. Even in our times we have witnessed Jews whose faith was as clear as eyesight. They were examples of what Raavad describes in his book Baalei Nefesh (Shaar Hakedusha): “Now you mortal—attune your heart to all these matters…open your eyes and see the image of your Creator before you…even if He is hidden from all beings, nevertheless He is present in hearts and revealed in thoughts…”

   This is why Rambam uses the term “knowledge” in the section of Torah’s Foundations: “The foundation of foundation… is to know that there is a First Cause…” Rambam is not describing the various ways of fulfilling the commandment of faith but is delineating and defining the “foundation of foundations”—which is that one’s faith be as lucid as knowledge. In his book of commandments, by contrast, Rambam  is describing the way in which one fulfills the first commandment. He therefore uses the term “faith” and not “knowledge” because the commandment itself is faith.

   Nachmanides explained the objection to counting faith as a commandment due to its fundamental difference from the other commandments, as we mentioned above (chapter two). We can, however, answer this objection with an idea from the Midrash Mechilta (P. Beshalach). There it states: “Whoever believes in the faithful shepherd (Moses) is as if he believes in Hashem.” At first blush this is difficult to understand. If he really believes in Hashem, why does it say “as if he believes?” Yet, if he really doesn’t believe in Hashem, God forbid, how can he be considered “as if he believes?” The answer is that the commandment of faith is the effort that one expends to seek faith. The fact that one is naturally endowed with a measure of faith does not mean that he is fulfilling the commandment. This is the explanation of what the sages said: “Whoever believes in the faithful shepherd” means “whoever expends effort in their belief in the faithful shepherd.” The sages are saying that one who expends such an effort in their faith is “as if he were expending the effort regarding his faith in Hashem.” Certainly the sages are referring to one who believes in Hashem. This provides us with a general idea of faith as one of the six hundred and thirteen commandments. The commandment is not referring to faith itself—for that is certainly the root and source of the entire Torah—but to the effort one expends in the matter of faith.

  In light of what we have explained, when a Jew works with himself in matters of faith and recites the declaration “I believe” he is fulfilling the commandment of faith, the first of the six hundred and thirteen commandments. This is how the holy Elder of Lekovitch used to explain the statement of the sages (Shabbat 31): “The first question one is asked (upon reaching the world above) is, ‘did you deal with faith?’ A person is asked whether he invested the same amount of energy in expanding and strengthening his faith as he invested in expanding and strengthening his business interests.” In the work, Torat Avot also, the author comments on the verse (Psalms 37) dwell in the land and graze faith. It means that one’s faith needs to be “fattened” as it were, that it grow and become ever stronger. This is the meaning of the above-quoted verse Roam the streets of Jerusalem and see…if you can find one man…who seeks faith then I will forgive. The emphasis is on the seeking— that one invests effort into seeking faith. That is what Hashem wants, and it is only through effort, and not through one’s natural faith alone, that one fulfills the commandment completely. The matter is similar to one who is born naturally circumcised—he is obligated to have a drop of blood of the covenant taken from him. What applies to the foreskin of the flesh applies also to the foreskin of the heart.

   We may conclude that one who expends effort and energy seeking faith fulfills the commandment and does Hashem’s will even if he has yet to experience faith that is pure and clear. In a similar vein our master, the holy Elder of Lekovitch, commented on the verse (Jeremiah 7) Faith is lost, it is severed from their mouths. The reason why faith is lost is because it is severed from their mouths for they make no effort to recite or talk about matters of faith. On the other hand it is written (Psalms 116) I believe what I have spoken for through speaking and reciting matters of faith one actually comes to experience it.

[Torah’s Foundations: Section One] Chapter Four

   Faith in Hashem includes the idea that He creates and is in charge of every creation, and that He alone has made, is making and will make every event. It also includes the idea of individual providence over every single creature and happening, and that He, blessed be He, knows all the deeds and the thoughts of every being. As our master Rabbi Moshe of Kobrin commented on the verse (Psalms 113) Hashem is above all the nations. His glory is above the heavens. Hashem, blessed be He, is above all the nations for among them are those who admit that He is the Creator of All. Nevertheless, in their error, they claim that His honor is only over the heavens. The truth, however, is Who is like Hashem our God, dwelling on high? He comes down to look at the heavens and the earth!  Though He dwells on high, His providence extends not only to the heavens but to every happening on earth. There is no place devoid of Him. He sees in darkness as in light.  

   Another pillar of faith is the belief that “you chose us from all the nations, loving us, wanting us, and elevating us above all peoples.” A Jew is a child of the King—as the Blessed Holy One said, while the people were still sunk in the impurity of Egypt: (Exodus 4): This is what Hashem says, “Israel is my firstborn son.” We have a general rule that in disputes between Rabbi Meir and Rabbi Yehuda the Halachah follows Rabbi Yehuda. In this matter, however, the sages are in agreement with Rabbi Meir (Rashba, Responsa) who says (Kiddushin 36): “they are called ‘children’ even if they do not behave the way children should.” Our master, the holy Elder of Slonim would say that it is a commandment to constantly remind oneself that the Halachah follows Rabbi Meir in this. This faith is also one of the pillars of Judaism. Similarly, the holy Rabbi of Avritch, author of Bat Ayin, would say that one who doesn’t believe that the Blessed Holy One dwells with them even in the midst of their impurity is considered a heretic. The same applies to one who doesn’t believe that Israel is my firstborn son.

  Now the faith that the Blessed Creator is in charge of all has as its source the account of creation in the beginning of Genesis. The faith that we are the chosen people, though, has its source in the account of the exodus from Egypt. Both of these sources are alluded to in the commandment of faith as expressed in the utterance I am Hashem your God who brought you out of the land of Egypt. The commentators ask why it is not written, “I am Hashem your God who created the heavens and the earth.” The answer is that the verse alludes to two parts of faith: I am Hashem—Creator and in charge of all; your God—I am yours and you are my firstborn son. This was revealed only at the exodus, when Hashem brought you out of the land of Egypt. If a person believes in only one of these two foundations, his faith is defective, God forbid.

[Torah’s Foundations: Section One] Chapter Five

   The holy Baal Shem Tov has enlightened us about the awesome and deeply profound significance of faith. In his guide for his holy students we read:

…for in the entire Torah and in all the world there is nothing but the Blessed Infinite Light that hides in them. All of the verses—There is nothing beside Him, I fill the heavens and the earth—they are meant to be taken quite literally. Every single deed, every utterance, and every thought contains the Divine, hidden and contracted within. Therefore, when one looks, with his mind’s eye, at all that is before him, at their vitality and essence, he will see only the Divine power that gives them life, existence and sustenance every single moment…

   This idea is also the meaning of the verse (Nechemiah 9) and You give life to them all. As soon as the divine animating energy is no longer within them—“when You depart from them”—they revert to utter nothingness. The Baal Shem Tov’s line of thought is in consonance with his idea of individual providence for he agrees with the opinion of the early rabbis—that Hashem’s individual providence applies not only to that which is relevant to people, but even to vegetation and inanimate objects.  Everything in existence receives divine providence in all its details. The true tzaddikim would repeat, in the name of the Baal Shem Tov: “Even a piece of straw doesn’t move an iota without divine providence.” In the book Pri Ha-aretz (Parashat Bo), the author writes:

Our sages said, ‘A person doesn’t knock his finger, neither does any grass become dry and uprooted, neither is any stone thrown—unless it occurs in the appropriate time and place, as it is written (Ecclesiastes 11) The place where the tree falls—that is where it will be.’ There is no movement, great or small—from  the act of creation until the tiniest detail of what happens on the earth or under it—it is all from Him, blessed be He, in His wisdom, in His name, and for His glory, to reveal His divinity, His wisdom, and His blessed qualities of mercy and compassion.

   This idea of individual providence goes hand in hand with the above-mentioned idea of Hashem’s absolute immanence. Since everything in the world—every creature, every plant, every object—every single  physical and spiritual entity without exception—obtains its energy and life-force from God above, without which energy it reverts to utter nothingness, therefore His blessed providence is constantly  upon all the various parts of creation. Since He fills all worlds, surrounds all worlds, and is deeply within all worlds, His providence never ceases from them all for even a single moment.

   We see from the above that faith is not only the belief in a Supreme Being who creates and runs the world and is separated from the creation. Rather, He, blessed be He, is within all, above all, and underneath all. There is nothing besides Him, no energy other than His energy that brings into existence and sustains. When a Jew gazes at all of creation, he not only believes in the Creator who created it all, but he sees and perceives the sublime creative energy within creation, sustaining it, bringing it into existence constantly. In relation to this divine energy, all of creation is completely nullified.

   When a person purifies himself, when he feels blessed Divinity in everything with his whole being, when he has troubles—your faith in the nights—he knows that not only does everything come from Hashem, but he feels that I am with him in his trouble, that Hashem, blessed be He, is with him, empathizing with his pain, as it is written (Exodus 3:7): for I have known his anguish,  for a glint of the Divine is suffering along with him. A Jew, whose faith is so clear and pure, finds his life completely transformed, for he sees the Blessed Divine in everything, and he hears the divine voice in every personal and worldly event. The statement, “the faith of tzaddikim is holding close” applies to such people, for the deepest kind of faith brings one to feel that the Blessed Holy One is with him at all times and in every situation. His faith, therefore, causes him to hold close to Blessed Hashem with his entire being.

[Torah’s Foundations: Section One] Chapter Six

   In light of what we have just explained, the  verse Hear O Israel, Hashem is our God, Hashem is one takes on new significance. Hashem, blessed be He, is singular and unique. He brings everything into being from His absolute unity in all creation—in the heavens above, in all seven firmaments, and in the earth below—nothing is outside His existence. It is only He, blessed be He, who unifies everything and gives life and existence to everything. There is no power besides Him. You have unified the entire creation in the essence of Your unity—the supernal beings of the world of emanation, entities that have been formed, and that which has been made—that which speaks, that which is animate, vegetation and that which is inanimate—in all of creation there is absolute unity. The heavens and the heavens above them, the land and all that is upon it, oceans and the depths—they all contain the same life energy, the life energy of the Blessed Creator for You give life to them all. We could compare it to a person whose body can be divided into organs and limbs, or a hand with five fingers. When one looks superficially at each limb or finger one sees only these parts, but when one looks at the entity as a whole, he sees a whole from which the various parts emanate. The same is true for a believing Jew. Wherever he looks he sees only the Blessed Creator who gives life to them all, and the entire creation is a singular unity. This holds true even for the source of “shells” and entities that oppose holiness, for their entire existence is due to the spark from Above that gives them life. Rabbi Moshe Cordevero wrote of this in the book Tomer Devorah (Chapter one):

You will find that no person has ever sinned against Him without Him giving the sinner existence and power of movement at the very moment of his sin. Even though the person has chosen to use this energy to sin, Hashem doesn’t withhold it from him at all. Instead the Blessed Holy One endures  the humiliation of bestowing him with the ability to move his limbs.

   When a Jew is utterly saturated with this outlook, he becomes completely nullified before the Blessed One; he is like a mere cog in the great scheme of creation, all of which was created for His honor. To consider any entity independent of Him is a kind of idolatry, as the holy Elder of Slonim commented on the verse (Song of Songs 8): Even if a person gives all the wealth of his estate for this love, he will be utterly scorned. Why should a person who gives all his wealth for the love of Hashem be scorned? He is scorned because he thinks that the wealth is really his to give! A Jew needs to feel that he is completely nullified before the Holy One who owns everything. Maharal also writes in a similar vein (Netivot Olam, Netiv Ahavat Hashem, 1) concerning the statement of our sages (Berachot 61), “When they took out Rabbi Akiva for execution it was the time for the Sh’ma…He said to them, ‘All my life I was troubled by the verse with all your soul—meaning that one may even be required to give up one’s life—when would I have the opportunity to fulfill this?’ He prolonged the recitation of the word one until his soul departed. A heavenly voice emerged saying, ‘Fortunate are you, Rabbi Akiva, for your soul has departed with the word one.  Now this is difficult to understand. If the words with all your soul were what troubled him, why did he prolong the word  one? Maharal explains that the love one has for the Blessed Holy One is different to the love between two people. In the love between two people each partner has separate existence. In the love between a person and the Blessed Holy One, however, a person returns his life and soul back to the Blessed One; he has no separate existence, his only existence is the Blessed Holy One, and it is to Him that he returns in complete nothingness. To explain Maharal’s words: There is a level of devotion, with all of your soul, that is marked by giving up some aspect of one’s existence. Many have attained this level of devotion. The devotion of Rabbi Akiva, however, whose soul departed with the word one, is a complete and utter devotion in which he nullified his entire being to the extent that he was no longer conscious of any aspect of himself, but only of the One God in the world. This is why the heavenly voice proclaimed, “fortunate are you, Rabbi Akiva, for your soul departed with the word one.” See also the book Pri Ha-aretz (Parashat Vayakhel Pekudei) where he elaborates further on this idea.

[Torah’s Foundations: Section One] Chapter Seven

   Our rabbis of Lekovitch, may their merit shield us, added an important understanding concerning faith—that even when a Jew does not feel faith in his heart, he needs to know and believe that faith is nevertheless in his blood, deep in his soul, for faith is an inheritance from our ancestors. In the book Torat Avot the author writes: “A Jew needs to believe that deep down in his soul he really believes. He should not despair even if clouds obscure the light of his faith.”

   We need to understand this idea of “believing that deep down one believes.” We see that there are nonbelievers, God forbid, and how does one know that he is not among them? The answer is that, in truth, faith should be a very simple matter not requiring any effort. It is written (Isaiah 40) Lift up your eyes and see who created these. Whoever sees the creation in all its intricate design and awesome beauty cannot but help seeing the Creator—even if he has only a little intelligence. The question should be, how can one not believe?! The author of Chovot Halevavot wrote about this (Shaar HaYichud 10) comparing it to the claim that a detailed map resulted from a spillage of ink. Only an imbalanced person would think such a thing! How is it then that people see the wonders of creation without believing? It is because a person’s defects create partitions that obscure the light of faith—just as a partition would obscure the light of the sun. A person in this state is “in his own world”—a separate world. Not sensing God’s blessed light shining on the earth and to those who dwell on it he becomes an unbeliever, God forbid. A Jew who carries out the commandments, who does Hashem’s will, and seeks faith, however, is not separated from holiness, God forbid. If he does not feel the light of faith he should believe that clouds have obscured it temporarily, but that deep down he is a believer. This is called being a seeker of faith of whom the Holy One says I will forgive, for even though he does not yet feel faith, it is because the clouds have obscured its light.

   This is the meaning of the verse (Psalms 92) and your faith in the nights: Even when the light of one’s faith is darkened by clouds, he believes that deep in his soul he believes, and that the obscurity is really a test. The author of Yesod Ha-Avodah writes of this at length in his letters (letter 27 and others): “When a person senses some coldness in his heart he should not become despondent God forbid! He should, rather, believe that he believes, but that his belief has been obscured and lies deeply hidden in the depths of his being…The fact that Blessed Hashem acts this way with people is part of the secret ways in which He tests the soul…” In the book Pri Ha-aretz the author writes that when a person senses that his faith is lacking, he should believe that it is part of Blessed Hashem’s providence. He should accept it lovingly and serve in a straightforward way.

[Torah’s Foundations: Section One] Chapter Eight

  Now, since we are required to attain clarity concerning every commandment—to know what Hashem your God requires of you—how much more so are we required to attain clarity concerning the commandment of faith—a commandment that includes all the commandments! According to what we have received from our holy teachers, the commandment of faith is essentially to have simple faith. By this we do not merely mean that simple faith is a basis to which one adds recognition and knowledge that there is a Creator etc… We mean, rather, that the essence and end of the commandment of faith is simple faith without any knowledge whatsoever. One should believe simply because it is the Blessed One’s will that he believe with all his heart and soul. Whatever one attains in the sphere of intellect is not included in the commandment of faith, as the Baal Shem Tov said, “After all I have attained in investigating the roots of Torah and the commandments…I lay all my attainments aside and take hold of simple faith. When it comes to faith I am a fool!” Even a person who has seen and understood everything at its deepest level does not fulfill the commandment of faith by his intellectual attainments—only through simple faith, with nothing intellectual whatsoever—like a naive person who believes.  

   The reason why a person does not fulfill the commandment of faith through intellect is because what constitutes faith is the complete self-annulment of a Jew before his Creator—something that is over and above anything he can ever understand rationally.  This is the essence of faith—it is something that surpasses all understanding. Maharal describes this in his work Gevurot Hashem (chapter 9): “When you understand what faith really is, you will realize that whatever a person comes to know remains the knowledge of the person… But someone who believes in Him, blessed be He… is completely drawn to Him for faith does not stem from his knowledge, and through this he stays close to Him.” Look in this work for he describes the matter at length.

   A complete faith is one that fully encompasses a person in lower, second and third tiers. One can have faith in one’s mind—that is the knowledge that he believes in the Blessed Creator. One can also have faith in one’s heart—that he feels his faith and is emotionally affected by it.  Our master, the holy Elder of Slonim quotes the tzaddik R. L. Medoker (?), a student of the Maggid—may his merit shield us (Yesod Ha-avodah 40:25)—who said that faith of the heart is as far from faith of the mind as heaven is from earth. Even so, there is yet another level of faith—faith of the limbs—that even one’s limbs feel faith in Him, blessed be He. The holy Rabbi Avraham of Kalisk wrote about this (Chesed Le-Avraham, Ki Tissa): “Faith needs to be instilled in one’s heart to the extent that all the limbs of one’s body feel a great faith in Blessed Hashem.” To illustrate this idea: A person may have great faith in his heart; he knows full well that nothing can harm him without Blessed Hashem’s providence. Nevertheless, if some wild animal, or the like, would suddenly attack him, he would flee in fright, even though he knows that he has no escape. Such a person has yet to instill his limbs with faith, for his limbs still react with the fear and panic that is natural in such situations. Those who have attained the clearest faith though, are never struck with panic; not even a muscle stirs in fright.

   According to this we can explain why the passage “Vayechulu” is recited three times on Friday night (as it is written in the prayer Ribon Kol Olamim: “I bear witness that You created everything in six days; I will repeat it, and repeat it again”). Through reciting “Vayechulu” we instill in ourselves the faith that the Blessed Holy One created the world. Therefore we recite it three times to permeate our consciousness, emotions, and even our bodies with this faith. All my bones will say, Hashem who is like you? One can only attain this level through simple faith, for a faith that is based on intellect can never permeate one’s limbs. Only through instilling simple faith can that faith encompass even one’s limbs.

[Torah’s Foundations: Section One] Chapter Nine

   There are many ways to acquire faith. All of your commandments are faith—every commandment helps a Jew instill faith. Even so, we will mention some special advice on how to strengthen one’s faith, for the matter of faith requires tremendous effort all of one’s life, even through old age, for one needs to be among those who seek faith without interruption. If a person becomes lax in this work and relies on the fact that his faith is already ingrained within him, he can become, God forbid, a friend of the destroyer. Our sages have said (Avot 1): “Do not believe in yourself until the day of your death.” The first piece of advice is: utilize every possible opportunity, every time of favor, to seek mercy and supplication before the Blessed Holy One, that He illuminate your mind and heart with the light of faith.

   Here is advice from the tzaddikim that is truly an elixir of life. One should constantly verbally review the thirteen principles of faith—morning, afternoon and evening. We mentioned this earlier, quoting the verse faith is lost; it is severed from their mouths—their faith is lost because they no longer speak it. Conversely I believe when I speak—my faith is strengthened because I constantly speak it. In the book Yesod Ha-avodah (letter 16) the author writes: “Holy words are a wonderful way to attain this… When a person says, “I believe with perfect faith…” he awakens the light of Blessed Hashem’s faith upon himself…” He further writes (letter 11): “Our sages said ‘they are life to those who bring them out—to those who say words of Torah verbally.’ When a person speaks, focusing his mind and heart upon the voice and the speech, it awakens the trace of light of complete faith within him… through his opening a space like the eye of a needle, Blessed Hashem opens a space like the hall and the sanctuary before him.” The holy Elder of Lekovitch said that when a Jew recites the formula “I believe with perfect faith,” he believes with his mouth, for a Jew is obligated to believe with all his two hundred and forty-eight limbs; when he recites verbally, at least he believes with his mouth! They have also said that the formula “I believe” is a kind of prayer—that one is really asking the Blessed Holy One to bestow the light of complete faith upon him. They have also said, “truth and faith—it is permanent, consistent.” One should never speak insincerely in matters pertaining to the service of Hashem. Nevertheless, in matters of truth and faith—it is permanent and invariable; it is like my consistent portion of bread—for one cannot live without it.

   In his book B’er Avraham (letter 3), our master, the holy Elder of Slonim, wrote as follows:

It is effective for one to engage in activities that reinforce one’s faith, for every activity that one does consistently and energetically becomes firmly established in one’s character. This is similar to one’s efforts in Torah study, or in praying with the community, even though he has little time and is concerned that these will result in loss of livelihood.  Nevertheless, these efforts are good reason for those who do them. The effort one expends in commandments bolsters the faith of his heart until he attains good reason—his faith becomes integrated into his personality.

   The tzaddikim have told us that one’s attainment of pure, refined faith depends on the extent to which he has purified his mind, heart and limbs in sexual matters. If one is blemished in these matters, God forbid, it causes his faith to be likewise blemished, for these matters pertain to one’s faculty of connection; one loses the ability to link his mind with Hashem. One who is inundated with lust and desire has effectively bribed himself not to believe, for if he believes that the King of Kings, the Blessed Holy One stands over him watching his every move, he will no longer be able to fulfill his desires. A bribe blinds the eyes of the wise, so he believes neither in judgment nor judge—the Blessed Creator who sees the deeds and knows the thoughts of all His creatures. This way he does not need to discontinue his animal-like behavior. This is actually the root cause of non-belief, as is well known. On the other hand, to the extent a person is sanctified and pure in these matters, so too his faith becomes pure and clear.

  

[Torah’s Foundations: Section One] Chapter Ten

   Faith is the most fundamental pillar supporting all that is holy and dear to a Jew; it is the very basis for the service of Hashem. For this reason, the tests and adversities one faces in this area are immense and powerful. This is especially true in the era known as “the heels of the messiah,” for the tzaddikim have told us that in these times the main adversity will concern matters of faith. This is what causes redemption to be delayed for “in the merit of their faith, our ancestors were redeemed from Egypt, and in the merit of our faith we will be redeemed in the future.” The great sage and tzaddik Rabbi Moshe Midner of blessed memory wrote (in a letter published at the end of the book Torat Avot) that the holy Rabbi of Tchernostraha related that he looked at the later generations and saw that even among those who fear God and observe the commandments carefully, there are some whose faith is defective to the point that they will need abundant mercy to save them from thoughts of non-belief, God forbid. The true tzaddikim have told us that thoughts of non-belief are like a contagious disease; for this reason they warned us not to converse with one suspected of such thoughts, in order that we not become infected, God forbid, but who of us can say that he is pure?  

 

   Certainly in this dark age, and for anyone who does not sense the light, the verse (Psalm 92) your faith in the nights applies. In the darkness of our age, and in the darkness that every individual experiences—especially the bitter and painful predicament of a Jew utterly enveloped in spiritual darkness, something far more anguishing than any physical suffering—the most effective advice is to strengthen oneself with even more faith. It is written His counsel is faith. Our master wrote at the end of his book Yesod Ha-avodah, “…and fortunate is the one whose keeps faith in times of hiding.” In an age of darkness this is the only remedy. In the same way that national redemption will come about through the merit of our faith, so too the redemption of every individual from one’s troubles will only come through the power of faith. “The prophet Habbakuk came and founded them on one principle: The righteous live by faith.”

[Torah’s Foundations: Section One] Chapter Eleven  

   A Jew who has refined himself to the point where his faith is clear and pure is not only distinguished in the domain of faith; his entire being is extraordinary. The way he fulfills commandments, his reasoning, his speech, his entire outlook on life’s occurrences—everything takes on a new significance. The believer doesn’t worry (Isaiah 28)—he doesn’t worry about any material failure, for he knows that everything occurs through His blessed individual providence. Nor will he be intimidated by any person or seek to flatter or engage in sweet-talk, for he knows that all the kings of East and West cannot give him that which Heaven has not given him. Furthermore, he knows that no-one can deprive him of what the Blessed Holy One wants to give him. He fears nothing at all for even though I walk in the valley of death’s shadow I fear no harm (Psalms 23). He knows that nothing bad comes from Above and that everything is from his beneficent Father in Heaven whose will is only for the good. Yet he also knows that there is bitterness whose purpose stems from a good source; he knows how to digest such bitterness—with the knowledge that it is beneficial for him. He lives with Hashem his God constantly, in faith in Him, blessed be He. The comment of the tzaddikim on the verse (Deuteronomy 2) Hashem your God is with you; you have not lacked anything applies to him—that is you have not lacked anything because you know in your heart that Hashem your God is with you, for is anything lacking in the King’s palace? Furthermore, he merits that Blessed Hashem’s individual providence become manifest upon him. The holy Rabbi Menachem Mendel of Vitebsk—may his merit shield us—said that faith in Hashem refines the soul; his soul becomes completely refined and pure. In the book Maor Einayim (Likutim), the author writes: “A person’s spiritual level is according to his faith. This applies both to his ability to discern the hidden light in Torah and Hashem’s indwelling light within him as it is written and I will dwell within them…” “Fortunate is the one who fortifies himself with complete and simple faith on every occasion, every hour, and every single moment.” (Yesod Ha-avodah, hanhagot)

Torah’s Foundations: Section Two

Faith and Trust

Chapter One

   Faith and trust are inexorably linked—like “two friends that never part.”  A faith that has reached fruition is accompanied by trust. We find a number of verses that mention the importance of trust. Blessed is the person who trusts in Hashem, for whom Hashem is the One he trusts (Jeremiah 17), Those who trust in Hashem will dwell forever, immoveable as Mount Zion (Psalms 125). This means that a Jew’s capacity to trust is a firm pillar of his life that cannot falter regardless of his circumstances.

   We need to understand the nature and essence of trust in Hashem, what the basis is for a person to be certain that Hashem will provide him with his heart’s requests, and the source for this idea in Torah. Faith and trust are really both components of faith. Faith is when one believes in Hashem, the Creator and Director of all, Who alone made, makes and will make every occurrence, that He is singular and utterly unique etc…It also includes the belief in His individual providence. Trust, on the other hand, is that which we are obligated to believe concerning Blessed Hashem’s closeness to His people Israel. A Jew has a special relationship with Hashem, as with a loving and devoted father who has the ability and the desire to benefit all those who trust in him. Trust stems from this faith, for a person trusts in Hashem and His saving power, and even though he may be unworthy the Blessed Holy One will have mercy on him like a father has mercy on his children.

   The commandment of faith is written in the Torah, in the first of the Ten Utterances, as Rambam writes (Hilchot Yesodei HaTorah 1): “The foundation of foundations and the pillar of wisdoms is to know that there is a First Cause who brings all into being… This knowledge constitutes a positive commandment as it is written I am Hashem your God.” This utterance also alludes to the idea of trust. In Ibn Ezra’s commentary he writes that R. Yehudah Halevi asked him why it is written I am Hashem your God who brought you out of the land of Egypt instead of “I am Hashem your God who created the heavens and the earth.”  The answer is that this utterance alludes to both components of faith: I am Hashem—Creator and Director of all, and I am Your God who brought you out of the land of Egypt—for I chose you. Though the people were sunk in the forty-ninth level of impurity He called them Israel, my first-born son. The commandment of faith in Hashem includes faith in the tremendous love of Hashem for His people Israel. This is the component of faith that leads to complete trust in Him, blessed be His name.

   In this way we can explain Moses’ claim before the Blessed Holy One (Exodus 4), They won’t believe me; they won’t listen to my voice for they will say, “Hashem didn’t appear to you!”  How could it be that Moses suspected that the People of Israel—believers, children of believers—would not listen to him?! The answer is that the people certainly believed in the Blessed Holy One. What the people did not have, though, is the second component of faith; they did not believe that they were a chosen people, that Hashem loved them. Therefore they said Hashem did not appear to you to take us out of Egypt while we are still mired in such impurity. This is also the meaning of what the holy Rabbi, author of the book “Bat Ayin” said—may his merit shield us: “A Jew who does not believe that the Blessed Holy One dwells with the people in the midst of their impurity is also considered a heretic and a complete unbeliever.” This is because such a person does not embrace the second component of faith—Hashem connection and the love between the Blessed Holy One and Israel. This is the root of trust.

 

[Torah’s Foundations: Section Two] Chapter Two

   In the same way that faith encompasses a person in all his physical, emotional, and spiritual conditions—high and low—for faith is an all-encompassing light that surrounds every circumstance—it is above all, it is underneath all, and it completely permeates all—so too is the matter of trust in Hashem. The Sages explained the verse (Exodus 34) Hashem, Hashem God merciful and compassionate—“I am Hashem before a person transgresses and I am Hashem after a person transgresses (Rosh Hashana 17). Faith is relevant both before and after transgression. Before transgression: When a person finds himself unstable and burning with desire for some gratification or other, the way for him to rescue himself is through the forceful and lucid faith that the King of kings, the Blessed Holy One stands right above him and is watching everything he does. There is judgment, and there is a Judge who punishes those who transgress His commands. It is written in the holy Zohar (1:190b): “A person needs to be as forceful as a lion wherever he turns.”  Also after a person transgresses—if, God forbid, he does not withstand the test but drops from his spiritual level  and stumbles in wrongdoing—and he feels utterly  wretched and despondent—faith is his healing and his cure. For even in such a circumstance he needs to fortify himself with the faith that no one is completely pushed away, and that just as if I ascend to heaven You are there—so too—if I descend down to the nether world, here You are! (Psalms 139). Let him be encouraged by the trust, whose root is faith, that You are children of Hashem your God. He should realize that he is like a son of the king, and that he remains one, no matter how corrupt or degenerate his circumstances.

   Another matter relevant to faith and trust is that even in the actual moment when one transgresses, in the instant when he is utterly sunk in degradation driven by the flames of desire, unable to overcome himself—I have sunk in the thick mud with no support (Psalms 69)—even in this pitiful state when he is wholly in the clutches of adversity—it is as if from the depths I cry out to you Hashem! (Psalms 130). Our holy teachers, may their merit shield us, explained the verse as: “from the depths of the adversity I find myself in—from there I cry out to You” Despite the uncontrollable frenzy of his passion he does not claim that no-one is watching him, God forbid. Rather, even then he fortifies his faith that the Blessed Holy One stands over him and watches his actions; his face is covered in shame and disgrace and though he cannot overcome his desire, he does not derive any pleasure from it. In this way he remains connected to his faith in Hashem, even while he is in the clutches of adversity. Concerning this it is written (Numbers 23) He has not seen wrongdoing in Jacob, nor has he viewed misconduct in Israel. Hashem his God is with him and the royal trumpet blast is in his camp. Now can there be favoritism in this matter, that Hashem really doesn’t see the people’s wrongdoing? Haven’t the sages told us (Baba Kama 50a): “Whoever claims that the Blessed Holy One overlooks…” What the verse alludes to though is: the reason He has not seen wrongdoing in Jacob…is because Hashem his God is with him—that even when he is in a state of degradation, having committed wrongdoing, even then he maintains his faith that Hashem his God stands over him and watches him. The intense shame he endures does not permit him to commit the wrongdoing with full gusto. This is the kind of act that the verse refers to.

   As we mentioned previously, the root of trust is faith in the exalted holiness of the Jewish soul—that he is the King’s child, and that even in the most lowly and degraded circumstances, his state has not changed for he remains the King’s child. This is alluded to in the verse (1 Chronicles 29) David said: “Blessed are You Hashem, God of Israel, our Father for ever and ever.”  The phrase for ever and ever literally means “from one world to another.” The meaning of the verse is: “You, God of Israel—You are our Father no matter what world we are in. You are our Father when I go up to heaven. You are also our Father if I descend to the nether-world.” We mentioned previously that the Blessed Holy One used language of special endearment when referring to Israel —Israel is my first-born son—despite the fact that the people were sunk in the most degraded state at the time, for, even so they are still considered  elevated—Israel is my first-born son.

 

[Torah’s Foundations: Section Two] Chapter Three

   It is written (Psalms 32) One who trusts in Hashem will be surrounded by benevolence.  We need to understand why it is that one who trusts in Hashem will be surrounded by benevolence—that, through a person’s trust, he sweetens every severity and attracts benevolence from every side. We need to explain the essence of trust—how can we be utterly certain that He will save us—perhaps, God forbid, it is not Blessed Hashem’s will to save at this moment? There are different ways to answer this question. We will explain according to the approach of our teachers, may their merit shield us.

   It is evident, both from Scripture and from Midrashim, that a person needs to trust in Blessed Hashem despite his being unworthy of Hashem helping him. It is actually through his trust in Hashem that he brings the divine deliverance upon himself, though he may be completely unworthy of it. This is the meaning of Scripture (Psalms 22): Our ancestors trusted in You; they trusted in You and You delivered them…They trusted in You and were not ashamed. In the Midrash Shohar Tov (Psalms 25) we find a parable concerning this:

My God—I trust in You, I am not ashamed. This may be compared to a traveler who arrived in the royal city and spent the night outdoors. The king’s guard found him and began to beat him.

“Don’t beat me,” he implored. “I am part of the royal household.” They waited until the morning, then brought him before the king.

“Do you know me?” inquired the king.

“No,” the traveler replied.

“How are you part of my household then?” inquired the    king further. 

“Though I am not actually part of your household, I do put my trust in your benevolence,” was the traveler’s response.

Upon hearing this, the king announced, “Since he has placed his trust in me, let him be!”

This is what David said: My God—I trust in You, I am not ashamed. Because of my trust let my enemies not gloat over me.

   From here we see that the idea of trust is that the trust itself brings about salvation despite the person’s being unworthy of it. This is also the meaning of the verse One who trusts in Hashem will be surrounded by benevolence; the reason for the benevolence is his trust in Hashem. The sages also said (Menachot 29): “What is the meaning of the verse Trust in Hashem forever, for in Y-ah, Hashem, is the rock of all worlds. Whoever places their trust in the Blessed Holy One—He becomes their shield in this world and the next.” Similarly, in the chapter “Haro-eh” (Berachot 60), the rabbis expounded upon the verse (Psalms 112) He fears no evil tiding for his heart is firm, trusting in Hashem. “Because his heart is firm, trusting in Hashem—he fears no evil tiding.” In his book, “Faith and Trust” (Chapter one), Nachmanides explained the verse (Psalms 37) Trust in Hashem and do good. “The Psalmist  mentions trust in Hashem before do good, for even though you know that you are deficient in deeds—even though you are wicked—trust in Hashem for He is all-merciful and will have compassion upon you.

   Trust comes about when a Jew feels, in his heart, the great love that Hashem has for him, for he is like a child of a doting and compassionate father who wants only the best for him in every situation. When he instills this idea in the fiber of his being—You are children of Hashem your God—“both before you err and afterward”—he knows that Hashem will help him and be compassionate with him despite his unworthiness. His trust arouses a special reaction on High—in the sense of (Psalms 121) Hashem is your shadow. The Baal Shem Tov explained the verse as meaning that just as a shadow reflects one’s movements, so too does the Creator behave according to a person’s actions. To the extent that a person realizes and appreciates Blessed Hashem’s love and affection for him, he draws down special providence upon himself. Nothing can prevent this kind of trust from being effective. This is the sense of the verses (Psalms 22) My God, my God –why have you forsaken me? My God—I call out to You during the day yet You do not answer, and by night there is no respite…Our ancestors trusted in You; they trusted in You and You delivered them…They trusted in You and were not ashamed. Even in times when the gates of prayer are shut—times of great darkness when I call out to You yet You do not answer—we still have the most wonderful resource, the power of trust, trust that no darkness can prevent. It brings about wonders of supernal providence and silences all adversity.

   This idea is also expressed by the holy author of Or HaChaim, in his commentary on the verse in Parashat Beshalach, Why do you cry out to Me? Speak to the people of Israel so that they move on! It is difficult to understand the verse—Who should they cry out to if not to Hashem?! The explanation is that since they were overpowered by a spiritual adversity that prevented their prayers from being accepted, their only viable option was to emphasize divine benevolence and compassion—to rely on their trust and enter the sea before it split. It was through this act that the miracle occurred, for it was the greatness of this faith and trust that caused them to be judged favorably. (See the commentary for his lengthy explanation).

   In light of the above, we can clarify the question of trust versus human effort. How much effort should a person put forth and to what extent should he rely on trust? The principle is that everything is according to the level of clarity of one’s faith and trust. If a person truly experiences in his heart a complete faith and trust in Blessed Hashem, feeling His affection and closeness to him, to the extent that he is certain that the Blessed Holy One will assist him with no effort on his part—such a person does, in fact, bring about Blessed Hashem’s salvation without him having to put forth any effort. If, however, a person senses that, in his current circumstances, he is not worthy of Blessed Hashem’s help unless he also makes an effort—then he does, in fact, need to make an effort. Thus Nachum of Gimzo, who was completely sure that everything the Blessed Holy One did to him was for his benefit (Taanit 21), experienced such an elevated level of trust that he aroused exactly this kind of providence from the Blessed Creator. Nevertheless, according to the explanation we have given, we need to explain why Jacob seemingly felt himself undeserving and was afraid “lest he err” (Berachot 11). Jacob did not, in fact, feel himself to be undeserving. His fear was that his future errors might cause him to become insensitive to Blessed Hashem’s great love and affection for him, in which case he would be unable to arouse His deliverance. We also find this idea in the words of the sages (Berachot 10): “When the Prophet Isaiah came to visit the ailing King Hezekiah, he said to him, You will die and not live—meaning You will die in this world, and not live in the world to come (in other words the decree was fixed and unchangeable). Hezekiah replied, “Son of Amotz, Finish your prophecy and get out! I have a tradition from my grandfather’s family that a person should not give up on divine compassion even if a sharp sword hangs over his head.” The meaning of this passage is that although according to the level of providence sensed by the prophet, the decree was fixed and sealed, even so—“I have a tradition from my grandfather’s family.” This alludes to a supernal providence that surpasses all other levels. No severe judgment can prevent faith and trust in the Holy One’s infinite compassion, and from such faith and trust it is possible to bring about deliverance.

   These are the words of Maharal in his work Netivot Olam (Netiv HaBitachon):  “How great the quality of trust is! A person trusts in Him, blessed be He, with all his heart until everything turns out well for him—just as it was for Rabbi Akiva and Nachum Ish Gimzo. When a person trusts in Blessed Hashem, who is all-powerful, then Blessed Hashem must deliver him.” Maharal also explains the comment of the sages (Menachot 29) on the verse, Trust in Hashem for ever and ever, for in Yah, Hashem is the Rock of Worlds—“in this world and the next world.” Sometimes it is not possible for a person to receive something good, due to his lack of good-fortune in this world. Through his trust in Hashem however—Hashem who is able to shower him with blessing from a supernal world containing only goodness—the matter reaches that world and arouses a kind of providence that transcends his natural lot.  The holy Rabbi Elimelech of Lizensk—may his merit shield us—writes in his book (Noam Elimelech. Parashat Beshalach) that one who trusts fully in Hashem with a loyal heart receives his livelihood without having to undergo any labor or toil whatsoever. It is like the rain that falls regardless of human effort. Only a person who lacks trust needs to put forth daily efforts into his livelihood. It is related that the holy Rabbi Moshe Alsheich—may his merit shield us—once addressed his congregation saying that one who fully trusts in Hashem doesn’t need to make any effort regarding livelihood, that if he sits in the house of study engaging in Torah and prayer, Hashem will see to it that he gets his livelihood. One of the listeners took the words to heart and found that Heaven had sent him a treasure-chest! The Rabbi’s students asked their teacher why only this man had merited such a reward. He answered that the matter requires plain and simple faith, and that only this man possessed it.

   Our holy Rabbis, may their merit shield us, have trodden this path from one generation to the next. This is especially true concerning our master, the holy Elder of Lekovitch, who, when confronted with seemingly impossible situations, would instill powerful faith and trust in the Jew who came before him, until he himself brought about his deliverance. The verse (Exodus 17:12) his hands were faith was applied to him, for just as a person creates using his hands, so too did the holy Elder of Lekovitch create wonders and miracles through the faith that he instilled in his followers. He used to say that when a Jew is overwhelmed with severe situations, he should recite the blessing, “by Whose word all came into being,” fortify his faith and trust that everything came into being by His word. This will sweeten all judgments and bring about salvation.

[Torah’s Foundations: Section Two] Chapter Four

   One’s faith and trust that “everything the Merciful One does is for the good” arouses compassion and beneficent providence. We see the extent of this from the incident related by the sages (Berachot 60):

Rabbi Akiva was traveling; he had a donkey, a rooster, and a candle with him. He came to a certain town, sought lodgings but they would not permit him to spend the night there. “Everything the Merciful One does is for the good,” he said. He spent the night out in the field. A lion came and ate the donkey, a wildcat ate the rooster, and a gust of wind extinguished the candle. “Everything that Heaven does is for the good,” said Rabbi Akiva. During the night a legion entered the city and the inhabitants fled. Rabbi Akiva said to them, “Didn’t I tell you that everything the Blessed Holy One does is for the good?”

   Rashi explains Rabbi Akiva’s last remark as meaning that had his candle not been extinguished, a soldier would have seen him; the same is true of  his donkey and rooster—had they been alive and made noise they would have given away Rabbi Akiva’s whereabouts and put him in danger. Rabbi Akiva believed in Blessed Hashem’s individual providence that everything comes from Hashem who acts only lovingly and with kindness. Therefore, when he was refused lodgings, he did not trace the event back to any cause other than Blessed Hashem’s providence. The same is true regarding the attack of the lion and the wildcat—even though these may not be exceptional occurrences—his faith and trust gave him the certainty that there are no accidents, only supernal providence, and that everything is for his good. The Baal Shem Tov—may his merit shield us—is reported to have commented about what is most striking here: Belief in divine providence unifies a number of seemingly disparate occurrences with a certain end. The Baal Shem Tov—may his merit shield us—used to relate a parable—an incident that actually occurred:  One of his followers woke in the middle of the night after being bitten by a flea. He jumped out of bed and ran to the corridor. In his panic he tripped over a barrel of water which tipped over and spilled. The water extinguished some coals that had begun to burn and would have set the house on fire. When he returned to his bed he found that a beam had fallen from the roof onto the very spot where he had been sleeping. This man, a complete believer, saw the confluence of all these seemingly unconnected incidents, that everything occurred through individual providence for his benefit. This was no string of random incidents but a chain of individual providence. We find the foundation for this idea in the miracles related in the Book of Esther. The story is composed of many incidents that don’t appear to be related—Achashverosh kills Vashti, Esther is taken to the king’s household, the incident of Bigtan and Teresh etc… It is a chain of various events, but at the end it we see how the combination of these events brought about the People of Israel being saved from destruction.

   We find a highly descriptive account of the power of trust in the “song concerning destructive forces” (Psalm 91). I say to Hashem, “You are my refuge and my fortress,  my God in Whom I trust, for He will save you from the trapper’s snare…You will not be frightened of fear in the nights…A thousand will fall be your side, ten-thousand by your right side… He will command His angels to guard you in all your ways…You will tread the lion and the viper underfoot. The idea of this “song concerning destructive forces” is that through the power of I say to Hashem, “You are my refuge and my fortress, my God in Whom I trust” a person subdues all kinds of adversity and destructive forces; A thousand will fall by your side, ten-thousand by your right side; you will even tread the lion and viper underfoot. The power of trust subdues all manner of impure forces; a person can shelter under the Blessed One’s wings, for You, Hashem, are my refuge and my fortress.

 

 

Torah’s Foundations: Section Three

Love of Hashem

Chapter One

  

   It is written in the holy Zohar (1:11):

The second commandment is love,

One should completely and utterly love his Master…

Some love Him because they have wealth and long life…

But if their fortunes would be different, so would their love.

Such love is not firmly rooted,

The fullness of love encompasses both sides,

Both harshness and pleasantness…

We have learned this: You shall love Hashem your God…

“Even if He takes your life.”

We need to explain how a Jew can arouse his heart to love Hashem to the extent of “even if He takes your life,” without deceiving himself somewhere in the inner recesses of his heart.

   In order to explain this, we need to make a distinction between that which is transitory and that which is inherent. Concerning love, we can distinguish between a love that is momentary and ephemeral, and a love that is substantive, innate, and not dependent on anything else. The latter is a love that is actually part of Hashem’s creation. We mention this in the blessing, “Who created joy and gladness…love and happiness.” We are naturally endowed with the capacity to love; it is not something that one needs to expend effort to acquire. When we consider ephemeral love—even at its most intense—we see that not only is it of short duration, but that it is attached to a certain quality; if one loves a person because of his uprightness, for instance, one does not actually love the person himself, only his quality of uprightness. Innate love, by contrast, exists as the natural love one experiences for that which one perceives as being absolutely fundamental; usually this love is directed towards oneself and it forms the basis of the will to live. Sometimes people direct this love towards their children—for their children are their future—loving them even more than they love themselves. The important principle here is that we are naturally endowed with love for that which we perceive as being essential to our life.

   This is why Torah commands Love Hashem your God  after Hear O Israel, Hashem is your God, Hashem is One. When you fully realize that Hashem is One, when the Blessed Holy One becomes the singly most important aspect of your life, then you will love Hashem your God. Maharal writes similarly (Netivot Olam, Netiv Ahavat Hashem 1): “For the Blessed One is the basis of all; for this reason it is appropriate for love to be directed to Him, blessed be He.” Your love needs to be: with all your heart –that the Blessed Holy One is the vital love of your heart, that all else—you, your children—it is all secondary; with all your soul—even to the point where He takes your life, for the Blessed Holy One is more crucial to you than your own life; and with all your very being—that the Blessed Holy One is more essential to you than your very being. When a Jew has utterly internalized this realization of the Blessed Holy One being the most crucial aspect of his life, it naturally follows that he will love Blessed Hashem with a love that is unaffected by mood or circumstance. This is the meaning of You shall love Hashem your God—because He is your God. He is yours, you are His, and everything else is secondary.  He is  your God when you are experiencing good fortune, and also when, God forbid, it is the opposite, for fundamental love remains unaffected by circumstances. The author of Chovot Halevavot mentions this idea (Shaar Ahavat Hashem): if there is some worldly matter that one loves, his love is incomplete; it is written (Isaiah 26) the desire of my soul is your name, your mention. Circumstances change but essence does not. Love of Hashem stems from Blessed Hashem being the essential and fundamental aspect of one’s life; there can be no other essential and fundamental aspect—if there is, then he does not love Hashem. It is the nature of a person to change the object of his love: in his youth he may see himself as being the most essential; when he has a family he may view his family as being more important than himself. The love of one who essentially loves Hashem, however, is unchanging and eternal. Any love besides this love for the Blessed One is ephemeral and attached to mood, circumstance and the like. This is the meaning of the commandment you shall love: it is not merely a command to feel love; it is that Blessed Hashem become the essence of your life—then all your love will be directed toward Him, blessed be His name.

[Torah’s Foundations: Section Three] Chapter Two

 

   We find various descriptions of the commandment of love of Hashem. In the book, Chovot Halevavot (Shaar Ha-ahava 5:1) the author writes:

What is the love of God? It is the pining and yearning of the soul, of its own accord, to Blessed Hashem, to cleave to His supernal light. The soul is a purely spiritual entity; it is attracted to spirit and repelled by matter. Nevertheless the Blessed Creator attached the soul to this murky, crass and laden body in order to test how the soul behaves with it…When the soul senses something that brings it repair, it yearns and desires that thing and wishes to be free from the sickness and travail of the body…When the soul senses something that increases the intensity of its illumination it is drawn to that entity with all its being; all of its energies become completely focused on it and it yearns ceaselessly. This is the meaning of pure love.

See the author’s lengthy explanation there. His words resuscitate the soul!

   In the holy book Or Hachaim, the author writes on the verse You shall love Hashem your God (Deuteronomy 6:5):

Another way that a Jew arouses one’s heart to love Hashem is indicated by the sages’ comment on the verse He sits enthroned on the praises of Israel—for Hashem chose the praise of Israel as His preferred praise. When they praise Him with the words Hashem God of Israel—this is when He sits enthroned as the Sovereign of the World. This is the significance of the words Hashem your God—He chose to be your God! When a person awakens his heart to this, his soul will be moved; he will experience a release of the life-force within him in the most wonderfully elevated awakening in the love of the Beloved One in His splendor and majesty.

Later the author comments on the words with all your heart:

We could say that the verse here is delineating the measure of love that each Jew is required to have for the Creator. The measure is equivalent to the feelings of a person who attains three things simultaneously. Imagine an impoverished, childless man on his deathbed. The prophet brings him Hashem’s word that he will recover, that his wife will bear a child, and that he has been granted great wealth. Imagine the boundless love that this person feels for his Master—a love that is palpable and breathtaking in its proportions! This is an indication of the love that should constantly accompany the actions of every Jew.

See the author’s explanation there of the words with all your heart, with all your life, and with all your very being. The author also comments on the words These words, which I command you, shall be:

When one places the words on one’s heart continually, it gives rise to a spiritual longing and desire. One’s heart will race in the love of God and all that He commands. We, who are orphans of orphans, feel this; our hearts yearn for God more than for any wealth or honor. Any worldly sweetness pales in comparison to even the smallest sense of these words being on your heart. How fortunate we are, how superb is our portion…

It is told that when our master, Rabbi Moshe of Kobrin was studying these holy words, he grabbed his head in both hands and exclaimed, “Oh! What love of God a mortal is capable of experiencing!”

[Torah’s Foundations: Section Three] Chapter Three

   Rambam writes in Laws of Torah’s Foundations (2:2):

What is the path to the love and awe of God? When a person engages in deep reflection on the Creator’s deeds and His great and wondrous creations—the moment he perceives Hashem incomparable wisdom that they contain—he will be in love; he will praise and glorify and feel a tremendous yearning to bond with the Great Name. This is what David said (Psalms 42): My soul  yearns  for God the living God.

In his laws of repentance (chapter 10) Rambam writes:

What sort of love is appropriate? One’s love of Hashem should be enormous, intense and overflowing. It should be so powerful that it consumes him, as if he were infatuated. Just as such a man’s thoughts dwell constantly on the woman he loves—when he sits down, gets up, eats or drinks—so too, and more so, must one be obsessed with love for Hashem… King Solomon expressed this figuratively in his words for I am infatuated. The entire book Song of Songs is an allegory portraying this.

Rambam further writes:

It is well known and obvious that the love of the Blessed Holy One cannot become fixed in one’s heart until one constantly dwells on it, ignoring everything in the world besides it—as it is written with all your heart and all your life. One’s love of the Blessed Holy One is commensurate with one’s knowledge of Him—the more knowledge of Him, the more love. Therefore a person must dedicate himself to become knowledgeable and wise in those subjects that enable him to understand his Creator, to the point that he is humanly capable of understanding, as we explained in the Laws of Torah’s Foundations.  

Love begins with constant reflection on His wondrous deeds and the cultivation of wisdom and understanding in those areas that enable him to understand his Maker. Its end is an intense, burning, and passionate love to the point of obsession. The poet refers to this kind of love in the words of Selichot (Second day of Ten Days of Penitence): “When I think of Him I am unable to sleep.”

   The love that Rambam refers to is of a unique kind. It is not the love between a father and son who is a part of him. Neither is it the love a person feels for the one who saved his life and bestowed him with the greatest gifts—like the above-quoted analogy of the author of Or Hachaim. The love that Rambam refers to is one of great desire and yearning—similar to the love described in the Song of Songs. It is also indicated by the verse (Proverbs 5) A loving doe. A graceful mountain goat. Let her breasts satisfy you at all times; be infatuated with love of her always. Similarly the sages comment (Bereishit Rabba Chapter 6): “Reish Lakish said, ‘The Blessed Holy One endeared Israel with three terms of endearment; with cleaving, desire, and yearning. Cleaving—as it is written you who cleave…and we learn from the passage dealing with the evil Shechem: cleaving—his soul cleaved; desire—my son, Shechem, desires; yearning—for he yearned for Jacob’s daughter.” In the holy books it is written that a Jew’s desire for his God should be of this same intensity.

   We see that there are two kinds of love—the love of a parent for a child, and the love of one who is passionately infatuated. There is a great difference between them; a parent’s love can be for many children, and it is not consuming. The love of passion and infatuation, by contrast, can only be directed to one, and it is consuming, for a person has no place in his heart for any other love. The author of Chovot Halevavot writes of this: “When he sleeps, it is on the bed of His love; when he wakes, it is with the sweetness of his mention.”

   Rambam includes the consuming nature of love as part of the commandment, for he writes, “whether he is sitting or standing etc…” It appears that Rambam derived this from the passage you shall love—the passage that describes the most fundamental aspect of a Jew’s serving his Creator. The passage begins Hear O Israel, Hashem is our God, Hashem is one. This means that the Blessed Holy One should be “one” for you—the single and only entity that concerns you, your center of attention and purpose; nothing else should occupy any place for you. The passage continues You shall love Hashem your God with all of your heart—all the love in your heart should be devoted to the love of Hashem; like one who is infatuated, there should be no love in your heart for anything else. And with all of your life-force—the life-force is the source of desire, as it is written concerning Shechem (Genesis 30) his life-force cleaved to Dinah…, Shechem, my son, desires…—your  entire faculty of desire should be devoted solely to the Blessed Holy One. And with all your very being—this was explained by our holy rabbis, may their merit shield us, as alluding to those matters that are “very very” important to you; your love for the Blessed Holy One is greater. The Holy Torah continues These words that I command you today—meaning love—shall be on your heart; you should always be occupied with this love, unable to take your mind off it, so, You shall teach them diligently to your children, you shall speak them when you sit at home, when you travel, when you go to sleep and get up. This is a love that cannot be interrupted; you are constantly involved with it; you speak with it at home and while traveling, when you go to sleep and when you get up. This is what Rambam wrote—“he is constantly involved with it, whether lying down or getting up.” You will bind them as a sign upon your arm and as a symbol between your eyes—this too refers to the love mentioned in the scrolls of the tefillin: they correspond to the heart and the mind—that one needs to dedicate all one’s thoughts and desires to this all-encompassing love of God—that, through such dedication, one simply gives no attention to the desires that people commonly pursue. You shall write them on the doorposts of your house and on your gates—This love will accompany you always; whenever you go in or out of your house you are mindful of the love mentioned in the scroll of the mezuzah (see Rambam, Laws of Mezuzah 6), as the author of Chovot Halevavot wrote (Shaar Hayichud): “it is a reminder of the adoration between lovers, similar to that mentioned in the verse (Song of Songs 8) Put me as a seal upon your heart, a seal upon your arm.” Rabbeinu Bachya, in his book Kad Hakemach    (Ot Ahava), after explaining the obligation of reciprocal love for Blessed Hashem who loves us from among all the nations, writes of a greater love—the quality of yearning:

The quality of love is great, but the quality of yearning is greater still. Though a person may demonstrate love in his every action, there will be times when it is hidden from him. Yearning, on the other hand, is an intense focus of love such that one can never be distracted from it. This is the idea of “cleaving” (“d’veikut”)—the lover thinks of nothing but his beloved, even while eating or drinking. Sometimes he will even lose his sight or his desire for food. At night he will dream of his beloved and talk to his beloved…This is the meaning of David’s words (Psalms 63:2) My soul thirsts for You, my flesh yearns for You in an arid wasteland without water. He compares one whose soul thirsts in his yearning for God to a thirsty person in the desert who is utterly obsessed with his desire for water.

   As we mentioned in the above quote from Rambam—all of Song of Songs is an allegory for this love. Rabbeinu Bachya also mentions the same idea—that Song of Songs was written as a description of this yearning. The sages commented concerning this (Yadayim 3:5): “All of Scripture is holy but Song of Songs is holy of holies.” The sages also say: “Never was the world more worthy than the day on which Song of Songs was given.” This statement seems preposterous—if the world was worthy when the Torah was given, why did it become more worthy with the giving of Song of Songs? The intent of these statements, however, is to point out the awesome revelation contained in the Song of Songs, descriptions of love between the Blessed Holy One and Israel—a love that is like love-sickness in its intensity. The world, in its baseness, was hardly worthy of such an exalted level of service.

[Torah’s Foundations: Section Three] Chapter Four

   We have witnessed examples of people who have exemplified the great love we have mentioned; they were like supernal angels who walked on earth. The author of Chovot Halevavot mentions such a person (Shaar Ahavat Hashem 1), a destitute man without food, clothing, or light who would get up at night and exclaim: “My God! You have brought me to hunger; you have left me without clothing and caused me to dwell in the darkness of night. You have shown me Your greatness and Your might. Even if You should burn me to death I will only continue to love You and take pleasure in You.” This is what Job said (Job 13): Even if He kills me I still hope in Him and this is also the intent of the wise saying (Song of Songs 1) My beloved is like a bundle (“tzror”) of myrrh (“mor”) for me, dwelling between my breasts. The sages (Shabbat 88) expounded on this verse: “even though He  causes me pain (“tzar”) and bitterness (“mar”), still He dwells between my breasts”. The author of Chovot Halevavot further mentions (chapter 6) a certain devout man who told him that once he came across one of the reverent ones sleeping out in the fields. “Are you not afraid of lions?” he inquired. “I would be ashamed if my Master should see me afraid of anything besides Him,” was the man’s reply. He also mentions the practice of secluded meditation at night:

What is the practice of secluded meditation? It is that a person seclude himself, thinking of Hashem and feeling His presence at the time when every pair of lovers seclude themselves and express their desire, as it is written (Isaiah 26) My soul longs for You at night. It is also written On my bed at night I sought out the One my heart desires.

In chapter three he writes:

Your soul should be bound up in the love of Him…You should not share this love with any other love… You should never take your mind off the Blessed One nor let Him depart from your vision. He should be joined with you when you are alone…Always be joyous in the presence of your Master and be cheerful with your Creator; long to do His will and yearn for His closeness.

This great consuming love of Hashem—a love that reaches the point of complete devotion—is the peak of love. The first person to experience this love was our father Abraham who leaped into a fiery furnace. We also have the examples of Chanania, Mishael, and Azariah, and the ten martyrs. Similarly Rabbi Akiva used to be disturbed and ask himself, “when will I have the opportunity to fulfill this love?” This was Rabbi Akiva’s greatest desire in life—that he give up his life out of the love of Hashem. There are many similar accounts, throughout the generations, of holy people who gave up their life for the love of Blessed Hashem, dancing and joyous as they went to the flames. Fortunate is the world that has such people!

[Torah’s Foundations: Section Three] Chapter Five

   How can a person begin to fulfill the commandment of loving Hashem—to feel the sweet luscious pleasure of His blessed love? What are the first steps one should take in fulfilling this commandment, a commandment that constitutes the very core of the Torah? The first and most important step is outlined in Chovot Halevavot (in the author’s preface to Shaar Ahavat Hashem) as follows:

We have prefaced the chapter on abstinence to the chapter on love for it is impossible to have a sincere love of the Blessed One as long as we have the love of worldly things. When a believer’s heart becomes empty of desires through understanding and reflection, the love of Blessed Hashem is sustained in his heart and rooted in his being.

In chapter six he writes:

One of the devout ones said that if we were truly ashamed of the Creator, we would not dare to speak of love of the Creator when we are drunk with the wine of our worldly desires.

Also, in chapter three he writes that one must first attain a number of qualities before one  can experience the love of God: abstinence from worldly desires and pleasures, knowledge of the great might and majesty of the Creator, recognition of his own smallness and insignificance, the extent of the Creator’s delightful kindness with him—all these together lead to a believer’s heart being filled with love of Blessed Hashem, a true refinement of spirit and a yearning for Him. In sum, it is not possible to experience love of Hashem as long as one loves something else. It is similarly not possible to experience love of Hashem as long as his being is not refined—just as a tactless person and a sensitive one would not become best friends. The author’s words here are in accord with his view that what constitutes love of Hashem is the soul’s pining and yearning to be free of the disease of the body etc…For this reason one can only love Hashem after having first attained these qualities.

   But what can a person do who is corrupted and blemished, whose heart weighs heavy? Should such a person not attempt to experience love of Hashem until he first rids himself of all his flaws? We can find an answer to this in the approach outlined by the author of Or Hachaim. You shall love Hashem your God because He is your God—He is yours and you are His. Reflecting on this causes one to be greatly moved in love. According to the way of Hassidut, this approach is a wonderful remedy for those who have not yet purified themselves as described in Chovot Halevavot. This is how it was with the exodus from Egypt: the people were sunk in the forty-nine depths of impurity; justice clamored that the Israelites were as idolatrous as the Egyptians. Nevertheless, the Blessed Holy One came to them skipping over mountains, jumping over hills—it was a “leap” over every level. This leap was Hashem’s saying my firstborn son is Israel. The sages remark, “since the Blessed Holy One wants to redeem you, he will ignore the filth of your idolatry.” Concerning children there is no difference whether the child is brilliant or retarded; the mere fact that a child is not wicked causes the father to guard him even more, for the child is incapable of attaining anything on his own. This is the idea of He remembered us in our lowliness—Our lowliness aroused His mercy even more. The one condition is that a person believe wholeheartedly that the Blessed Holy One is a devoted father to him; he then cries out to his Father in Heaven, “Master of the World! Here I am, sunk in the depths of filth, but I am all yours; I have nothing in the world but You! Show me compassion in my exile and arouse my heart to love You.” Blessed Hashem then helps him; all the barriers and veils that separate him from his Heavenly Father fall away and he experiences a wonderful love of Hashem.

   We mentioned above that love is the natural capacity of a person toward that which is primary in his life; the commandment of You shall love Hashem your God is that Hashem should be the primary focus of your life and you should have no love besides love of Him. This being the case, even when one falls prey to some destructive impulse or desire—becoming filthy and corrupted—even so it is only an “accident” for him, something quite against his will, and he is heartbroken over it. Concerning this it is written (Numbers 23) He has not viewed transgression in Jacob or seen wrongdoing in Israel, for Hashem his God is with him. Even when he sins Hashem his God is with him; his sin is not wholehearted for he is disturbed by his distancing himself from Hashem. A transgression such as this—one that disturbed him though he was unable to control his impulse—does not cause him to become distant; he is still able to pour his heart before Hashem and experience love of Him. The main point here is that a person always determine in his heart that Blessed Hashem is the focus of his life above all else. Even when one does not feel love, the yearning to experience God’s closeness itself acts as a doorway to love of Hashem. We can explain the verse (Psalms 63) A Psalm of David when he was in the Judean desert: My soul yearns for You, my flesh pines for You…A “desert” is a place full of hostile forces, snakes, serpents, and scorpions. Though he did not experience the same love of Hashem that he did when he was in the Temple, David stressed his thirst and longing for His blessed closeness.

   In light of all we have explained, love of Hashem is not a matter of mood or emotional state; it is rather a foundation and the mainstay of a Jew’s service. One determines in one’s heart that Blessed Hashem is the essential aspect of his life through every circumstance and encounter. Once he makes this determination, Hashem’s light will shine on him; the love he experiences will intensify until he experiences the yearning described as love-sickness.

   In all commandments of the heart, the foundational commandments that are the basis of the Torah—love of Hashem, awe of Hashem, faith in Hashem, holding close to Hashem—there is one general principle: Even if one does not feel these things, the commandment is to apply oneself with unceasing effort. Concerning faith, for example, the commandment is to make verbal pronouncements and bring the matter close to one’s heart. When one does this, one is fulfilling the commandment; if one does not engage in this, he is not fulfilling the commandment. The same holds true for the commandments of love and awe of Hashem. One who is engaged in seeking out ways to fulfill the commandment is actually fulfilling it, but Hashem will help him fulfill the commandment completely. The meaning of You shall love Hashem your God is “work with yourself to love Hashem.” For this reason no-one can claim to be exempt on the grounds that he is not sufficiently refined or advanced in spiritual matters. His obligation is to put forth effort to fulfill the commandment until he merits experiencing the love that is fitting. May Blessed Hashem be with the one who toils and seeks so that he comes to experience the sweet delight of this love.

Torah’s Foundations: Section Four

Fear and Awe of Hashem

Chapter One

    Love and awe of Hashem are the two primary foundations of service. Love of Hashem is the root of the positive commandments and awe of Hashem is the root of the negative commandments. This idea is alluded to in the first two utterances—I am Hashem your God and You shall not have—that we heard from the Almighty Himself. The fact that the entire people heard these two utterances from the Almighty Himself is what gives us the capacity to attain the love and awe of Hashem. It is written in the Tikunei Zohar (25b) that Torah and commandments that are not accompanied with awe and love do not ascend heavenward; they are not fitting to ascend and stand before the Blessed Holy One. The first word of the Torah, “bereishit,” alludes to this also; the world was created for two purposes (“be” “reishit”)—love and awe, the two foundations of divine service. It further states there that love and awe are the “wings” of one’s service, and that through them a Jew becomes elevated and feels Blessed God’s closeness to him. For this reason we have the practice of reciting “for the sake of the unification…with awe and love…” before performing each commandment. Love and awe are also the very foundations of Jewishness, for the true extent of one’s Jewishness is indicated by the quality of his love and awe of Hashem. They are the two “pillars of truth” on which the whole edifice of Judaism rests.

[Torah’s Foundations: Section Four] Chapter Two

   The goal of divine service is to reach the love of Hashem, as it is written (Deuteronomy 6) Hear O Israel, Hashem is your God, Hashem is one. You shall love Hashem your God.  Similarly, in the second paragraph of Sh’ma it is written (Deuteronomy 11) to love Hashem your God. Scripture further states there to love Hashem your God, to walk in His paths and hold close to Him… for love leads one to hold close. Nevertheless we find that Scripture also states (Psalms 111) The beginning of wisdom is the awe of Hashem. Similarly it is written (Deuteronomy 10) What does Hashem your God require of you other than to be in awe of Hashem your God? Notwithstanding the greatness of loving Hashem, one needs to begin one’s service with the capacity of awe. The author of Chovot HaLevavot wrote (Shaar Ahavat Hashem) that before one attains the love of Hashem he must first attain the awe and fear of Hashem. This idea is expressed by the sages (Shabbat 31):

Rava said: “When they bring a man to heavenly judgment they first ask him, ‘Did you deal faithfully in your business transactions? Did you set times for Torah study? …’ Even if his answers are affirmative he is only admitted if the awe of Hashem is his storehouse. This is like someone who said to his servant, ‘Bring me a large measure of wheat to my attic…Did you mix in a measure of preservative earth?’”

   Raba added: “On Rosh Hashana every person who has Torah but no awe of Heaven is like a treasurer who has been given the inner keys but not the outer ones. How can he possibly enter?

 

We need to understand why it is that one needs to begin one’s service with the awe of Hashem.

   In the introduction to the Zohar (1:11) it is written:

In the beginning God created—

This is the very first commandment,

The commandment to be in awe of Hashem, a commandment known as “reishit,”

The beginning (“reishit”) of wisdom is the awe of Hashem,

The awe of Hashem is the beginning (“reishit”) of awareness

For this is the meaning of the word “reishit.”

It is the gateway to faith,

The existence of the world depends upon this commandment,

It is the core and foundation of all the Torah’s commandments,

For it is the gateway to them all.

Awe of Hashem is considered by the holy Zohar to be the gateway to Hashem and the reason for the world’s continued existence! This needs to be understood.

   It is written (Genesis 8): for the drive of a person’s heart is evil from his youth. Similarly (Genesis 6) and all the impulses behind his thoughts are evil throughout the day. “Evil” referred to here is an intrinsic evil, the evil source from which all evil stems. Because this world is one of free choice, Hashem created this opposite that. It is for this reason that Hashem created evil within a person; he is attracted to that which is adverse to Heaven, adverse to his fellows, and adverse to himself. A person is naturally driven to destructive behavior—behavior that destroys both his health and his spiritual life. This drive balances the positive qualities that one is endowed with—intelligence, sensitivity, and a soul within him hewn from the very throne of heaven. This divine soul impels a person to shake himself free from all his materialistic tendencies and stay close to the supernal light; the animal drive though draws him to every evil, destruction, and negative behavior—jealousy that consumes him and desires that burn within him. The sages said, “No-one even fulfills half of his desires during his lifetime.” He is also drawn toward the pursuit of honor concerning which the sages said (Sotah 47b): “A boastful person is not even acceptable to his own family.” He is likewise drawn to other negative traits such as anger, concerning which Rambam wrote (Deot 2:3): “Angry people are not truly alive…” When a person refines his character he experiences life’s greatest happiness: he loves other people and they love him; he is at peace with the Almighty and at peace with people. The opposite is true with an evil person: his whole being is negative and his life is no life at all. The root of this is the evil with which a person is naturally endowed. As long as one does not uproot it, this evil will rule over him.

   The way to uproot evil is through cultivating the awe of Heaven. “Fear causes blood to leave” (Nidda 9a)—the impure blood that is within a person; it subdues the evil within him. The author of Pri Ha-Aretz wrote of this (P. Ekev): “It is impossible for one to free himself of his desires without cultivating awe.” For this reason Scripture says What does Hashem your God require of you besides being in awe of Hashem your God, walking in His paths, loving and serving Hashem your God with all your heart and soul? This means that Hashem your God requires you to be in awe in order that you uproot the evil within you, and through this you will be able to walk in all His paths and love Him…It is not possible for a person to build a house on top of a garbage heap; neither is it possible to build spiritual life atop the evil residing within him. Only when one obliterates the evil within him through awe will his heart be aroused to love Hashem and serve Him with all his heart and soul.

[Torah’s Foundations: Section Four] Chapter Three

   In light of what we explained we can understand why the people needed to arouse their awe before receiving the Torah. It is written (Exodus 19): On the morning of the third day there were sounds and flashes… All the people trembled in the camp. Similarly, the sages described the preparation to receiving the Torah as being filled with “fear, awe, trembling and sweating.” At first blush this seems odd for isn’t love a higher attribute than awe? Why weren’t the people arousing their love in preparation for receiving the Torah? The passage, though, shows the way in the service of Hashem; the beginning of wisdom is awe of Hashem. Awe is necessary for the refinement of a person’s material nature—“trembling causes the blood to depart”—the fear of Hashem brings about refinement and causes the impure blood to depart. It is only through “fear, awe, trembling and sweating” that we became fit for receiving the Torah.

   We explained earlier regarding faith, that the most complete expression of faith is when it has permeated one’s mind, emotions, and even one’s limbs to the point of all my bones shall declare, “Hashem who is like You?” The same applies to the aspect of awe. One can experience awe intellectually—that is he recognizes that he should be in awe and fear the King of kings, the Blessed Holy One whose glory fills the whole world. Beyond this, one can have emotional experience of awe; it is not restricted to his mind but actually involves his sentiments and determines his mood. This awe brings about a person’s submission through the fear  of Hashem and His glorious majesty. Our master, Rabbi Moshe of Kobrin—may his merit shield us—commented on the language of Rama who opens his comments on the Shulchan Aruch with a quote from Rambam’s Guide for the Perplexed (Moreh Nevuchim): “When a person takes it to heart that the Great King, the Blessed Holy One Whose glory fills the earth is standing over him, watching all his actions—he will immediately be in awe; he will submit himself and be in fear of Blessed Hashem…” It does not say, “when a person takes it into his head” but “when a person takes it to heart”—for a person only experiences awe, submission and fear when it is a heartfelt experience and not merely a cognitive one. There is, however, a further level of awe; it is when one’s awe permeates not only one’s mind and emotions but even one’s very limbs and physical organs—that even these tremble and experience awe of the Blessed Creator.  There were tzaddikim, Hasidim, and people of exceptional deeds who became refined to the extent that their bodies would actually tremble through the fear of Hashem and His glorious majesty. This is the ultimate expression of awe and it is regarding this that the expression “trembling causes the blood to depart” applies, for, in this case, trembling literally shakes all of one’s limbs. This kind of awe is also what Scripture refers to when it says all the people in the camp trembled. It was only after the people purified their blood that their eyes could see the opening up of all seven firmaments and they witnessed that there is none beside Him.

   Through this idea we can understand why the year begins with the Days of Awe. These days are days of judgment and  it is explained in the holy books that since the attribute of judgment—an attribute connected with severity and awe—is aroused on High during this time, a Jew also needs to emphasize awe in his service down below. The first commandment is the awe of Hashem—the beginning of wisdom is the awe of Hashem—therefore in order for one’s service to be appropriately rooted, he needs to begin his service through awe. For this reason the year also begins with a service that emphasizes awe and from it one can progress to love and all the other constructive means of service. 

[Torah’s Foundations: Section Four] Chapter Four

   There are many levels of awe. These are outlined in the continuation of the passage in the Zohar that we quoted earlier:

There are three kinds of fear,

Two of them are not well-rooted,

One of them is.

Some fear the Blessed Holy One so that their children live and not die,

Or they live in fear of punishment affecting their bodies or possessions,

They fear Him constantly,

But this fear is not well-rooted.

Some fear the Blessed Holy One for they fear worldly punishment,

Or they fear the punishment of Gehinnom,

None of these kinds of fear are well-rooted…

Well-rooted fear,

Is when a person fears his Master,

Great and powerful, the Cause and Source of all worlds,

Before Whom all is as naught,

As it is said, “all the people in the land are like naught…”

But one whose fear is of punishment or affliction,

Has not attained the fear of Hashem,

Referred to by the verse (Proverbs 19) Fear of Hashem brings life…

   The author of Pri Ha-aretz also quotes the Tikunei Zohar (5b) in his commentary to Parshat Eikev: “One who has awe has no lack whatsoever.” He explains that the Zohar refers to a well-rooted awe—Fear of Hashem brings life—which is actually a state of completely holding close to Hashem. He points out that this awe is  unlike other kinds of fear in which one is repelled by the object of one’s fear as it is written (Job 6) I recoil in dread—like one who recoils from a hot object. Even the well-rooted fear, the awe referred to  in the Zohar—“Great and Powerful; Cause and Source of all the worlds”— would, by nature, somewhat lessen the extent of one’s holding close to Him  for it is the nature of dread and shame to bring about distance. The fear of Hashem that brings life however is the greatest holding close of all capacities including love, for it constitutes the complete annihilation of the receiver to the giver—the receiver becomes absorbed into the giver. This is the ultimate expression of holding close concerning which it is written The beginning of wisdom is the awe of Hashem. See the work for his lengthy explanation.

In light of his explanation we can understand  the phrase in the poem Keter Malchut: “I flee from You, taking shelter from your wrath in Your shade.” Every fear causes recoil but this causes me to come closer. The Shabbat song Y-ah Echsof expresses the same idea: “draw down the pleasantness of awe… to become refined in love and awe of You…” for, in contrast to other kinds of fear, the experience of being in awe of the Blessed Holy One is actually pleasurable and delightful. This idea is also expressed by Rabbeinu Yonah (Commentary on Proverbs 19): “One who experiences this awe regards all the delights of the eye as completely insignificant. His only desire is to be in awe of the Blessed Holy One and to serve Him. This is his greatest pleasure and delight.”

   The author of Pri Ha-aretz further explains this awe as follows:

When he gazes intently at the root and source of his awareness of Him, blessed be He, he is unnerved in His blessed presence for the Blessed One is the giver and he the recipient. Every recipient is unnerved—that is they all become annihilated and absorbed into the giver. Awe is thus the ultimate in holding close…

The consciousness of the recipient is that it has no life or existence besides the giver. An interruption in the flow of giving would mean loss of life—“You give life to them all.” It is like  the branch of a tree that draws its life from the trunk constantly; as soon as it is cut down it dies. The fear of the flow of life being severed is the greatest fear—it is like the fear of death. It is not a fear of something outside oneself—such a fear would cause one to recoil. Rather it is the complete inclusion of the recipient in the giver. The source of this awe is absolute closeness and that is what it brings about. According to the idea expressed in Pri Ha-aretz we need to explain that there are in fact two levels within the awe referred to in the Zohar—the awareness of “Great and Powerful; Cause and Source of all the worlds.” The first is when there is not a complete annihilation of the recipient; in such a case the person is not holding close but recoils—I recoil in dread. If, however, the awe is the complete annihilation of the recipient to the giver—that the recipient senses no life or right to life or existence without the giver—he is annihilated and absorbed within the giver. This is a level of holding close that is higher than all levels of love.

   According to the above-quoted passage in the Zohar, fear that stems from one’s fear of worldly or afterlife punishment is not well-rooted. Nevertheless we have a tradition from the holy books, our rabbis and teachers and our holy masters, may their merit shield us, that while the goal is to experience the awe of the Holy One’s greatness, a Jew must begin with the simple fear of punishment. One needs to know that there is judgment and a judge, that the Blessed Creator rewards those who observe His commandments and punishes those who transgress His will, that He knows all the deeds and thoughts of people. From this consciousness a person progresses to a higher one—the fear of sin. He fears sin itself—the fact that transgressions cause him to be distant from the Blessed Creator. This is worse than any punishment. After this level there is the awe of the Holy One’s greatness—something that is comprised of levels within levels of awareness. While the goal is to experience such awe, a person needs to first pass through the outer gateways before he can reach the inner ones.

[Torah’s Foundations: Section Four] Chapter Five

   We find additional descriptions of fear of Hashem in the writings of the early rabbis who were like angels.  There is a fear of sin in which one is afraid of the sin itself—of the fact that it creates a barrier of iron between himself and the Blessed Holy One. It is said in the name of the Baal Shem Tov (quoted in the commentary “Baal Shem Tov on the Torah,” P. Ekev, paragraph 27, and also in Or Torah of the Maggid of Mezritch—may his merit shield us) that the matter may be likened to a father who instructs his small child not to walk outdoors barefoot lest he come to harm, and if the child doesn’t heed his father’s instruction he will be punished. There is a difference between the fear of the father and that of the son. The son fears punishment whereas the father fears his son suffering injury and pain. When, however, the son matures in understanding, his fear becomes identical to that of the father—his fear is of suffering injury. The Baal Shem Tov explains the verse What does Hashem your God require of you except to fear Hashem your God. The particle “et” is used here which connotes “with”—with Hashem your God—that your fear will become equal to that of Hashem’s fear of you becoming sullied with flaws and injuries. The basic fear of a Jew should be the fear of distancing himself from the Blessed Creator through sin and materialistic tendencies; he should regard this distancing as worse than any punishment. The author of Pri Ha-aretz writes of this (P. Acharei Mot):

Fear of sin is when a person fears the sin itself, not the punishment that is its consequence. The punishment is, in fact, a healing remedy, a cleansing of the soul from the adverse effects of a person’s behavior. Certainly one should be more afraid of an illness than of its cure…The meaning of “fear of sin” is that he fears the defect that he brings upon himself; through participating in sin he becomes it.

We can find an allusion to this idea in the words of the Zohar quoted above. “The second level of fear is one who fears Gehinnom.” Gehinnom is actually the adverse passions that burn within him. Our master, author of Yesod Ha-avodah once told someone who had an audience with him that he saw the fire of Gehinnom burning over his head like a roaring flame (Torat Avot, Likkutei Amarim 29). The tzaddikim have said that the fire of Gehinnom is formed by the fires of a person’s desires; likewise the pleasure of Gan Eden is formed by the delight one experiences in one’s divine service. The “fear of Gehinnom” mentioned in the Zohar is the fear of the Gehinnom one carries deep inside himself, that with every spiritually adverse activity or indulgence he adds fuel to the fire within him—this is more cause for fear than any punishment.

   The author of Yesod Ha-avodah writes concerning the commandment of awe (Vol. 2, Chapter 3, paragraph 16) that there is a kind of fear that is motivated by love; one does not want to cause any defects in his love for the Blessed Holy One and in the Blessed Holy One’s love for him. Such fear stems from intimacy—he fears becoming distant. He quotes the author of Shlah who writes that fear sprouts from love—that one fears doing anything to disturb the intimacy. All manner of service is sweet for such a person; he performs the will of his beloved, seeking his beloved’s satisfaction. He fears going against his beloved’s will even an iota lest his beloved be displeased. Such fear stems from a great love as it is written for love is as strong as death. We find this love mentioned in the Zohar (3:263b):

This is a fear of endearment,

Its root and foundation is to love the Blessed Holy One,

Through this fear he wants to keep all the Torah’s commandments,

To be a faithful servant, as is fitting…

We also explained the words of Rashi in a similar vein (Song of Songs 1:1): “Song of Songs is holy of holies for it is all the fear of Heaven.” Is not the Song of Songs completely involved with love? The answer is that it conveys a fear that stems from love—the love of an intimate and devoted couple who knows no fear greater than the fear of becoming separated and distant from one another.

[Torah’s Foundations: Section Four] Chapter Six

   Fear is something one feels in one’s heart. What can one do if he is far from experiencing it? The way to fear and awe is explained in the books Yesod Ha-avodah and Be’er Avraham (Parshat Eikev) commenting on the verse Now Israel, what does Hashem your God require of you. How is it possible to command an emotion? Since one cannot control one’s emotions how can a commandment to fear be effective? He answers that the commandment concerns the obligation to reflect deeply in one’s thoughts every day until the matter becomes engraved upon his heart. Eventually the “thoughts of his heart” will become emotions. He further writes that even after a person has exerted effort upon effort to attain this fear, he will only attain it by Hashem’s graceful gift. He will only find such favor in Hashem’s eyes if there are no barriers between the various parts of his soul, and no obstructions between his soul and the glory of Blessed Hashem.  One who is flawed in deeds or whose character contains an admixture of negative traits will never be able to experience fear until he first removes the obstructions. This is the meaning of Now Israel…After the people sinned through the golden calf, they created enormous obstructions that prevented them from experiencing the divine light. Moses supplicated in order to soften and remove these obstructions. After this, Moses said Now Israel…meaning Now that I have removed the obstructions through my prayer, it is easy to arouse one’s fear. Every generation has a glimmer of Moses—one who removes the obstructions and the impediments that cause division between the People of Israel and their heavenly Father. Thus it is quite feasible to attain fear. This is the gist of his words.

      According to the above explanation we can understand something pointed out in the holy books—that the word for “fear” (yira) has the same letters as the word for “see” (riya). One who has eyes to see the glory of Hashem, one who has nothing obstructing his vision will naturally tremble and shake in awe. It is related that the holy “angel” Rabbi Avraham son of the Great Maggid of Mezritch—may his merit shield us—would always cover his face in his tallit. Once he was acting as sandek at a circumcision celebration and he showed his face. People saw the expression on his face—one of enormous dread and awe—and they fled the synagogue. Those remaining had difficulty summoning a minyan. The holy Rabbi Nachum of Chernoble was the mohel and he dropped the knife. People asked Rabbi Nachum afterwards how one can attain such awe. Rabbi Nachum answered, “Such a great God, blessed is He! How can one not be in awe? One does not actually need to arouse one’s fear when there are no obstructions hiding the Creator. It is written (Isaiah 2) They will go into the clefts of the rock and the caves in the ground for awe of Hashem and His great majesty. We can also understand the meaning of the prayer “there we will serve You in awe as we did in years gone by.” The Temple in Jerusalem was the center of awe; Scripture says concerning the eating of the second tithe in Jerusalem in order that you learn to  be in awe. Rabbeinu Yonah writes in his Shaarei Ha-avodah (Paragraph 5) that the glory of the Divine Presence was in the Temple as it was on Mount Sinai at the time of giving the Torah. When the Divine Presence is revealed there is fear and awe.

   The best time to arouse one’s fear is on Shabbat, festivals, and the Days of Awe for these days contain a quality that makes it easier to remove obstructions between a person and his Father in Heaven. During these times his uncircumcised heart will be subdued to fear the awesome and glorious God. These are the times for experiencing the true awe of His greatness and complete annihilation before His Blessed Presence.

[Torah’s Foundations: Section Four] Chapter Seven

   Fear is considered to be the first commandment as it is written: the beginning of wisdom is the fear of Hashem and Fear of Hashem is the beginning of awareness. A person’s entire spiritual world rests upon his performance of this commandment. In our time, “the heels of the messiah,” this commandment takes on even greater significance for our sages described this era in history as one in which “those who fear sin will be despised” (Sotah 49b). The basic fear of Heaven, which was well-rooted in every believing Jew in previous generations—the awareness that there is a Judge and there is judgment—this awareness is lacking in our generation. Since we see the exertion of adversarial forces in this particular area—You make me wise through my enemies—we need to be very aware of our task. Fear of Heaven is the very basis of Jewish spiritual life; if the foundation is weak the building will collapse. One needs to expend special time and effort to arouse one’s fear. It is written in order that His fear be upon your faces that you don’t sin (Exodus 20) for there are certain powerful negative tendencies within a person that can only be counteracted by simple fear of Heaven. Scripture alludes to this: You shall appoint judges and officers at all your gates (Deuteronomy 14). One needs to appoint one’s fear of Heaven at all the gates of one’s body. The Zohar comments, “this refers to the opening of the body” (Zohar 2:36a). The holy books comment that such defects can only be counteracted by the fear of Heaven. The same holds true concerning other gates of the body; one’s eyes, ears and mouth need to be continually guarded and monitored—What is one allowed to look at? What not? What is one allowed to hear? What not? What is one allowed to put in or bring out from one’s mouth and what is forbidden? The main thrust of a person’s adversarial forces are focused on these gates, therefore our task is to counteract them through the aspect of fear. Beginning with the simple fear of punishment, we need to be ever growing in spiritual illumination until we become imbued with awe and ultimately completely annihilated before the Blessed One.

Torah’s Foundations: Section Five

You Shall Hold Close to Him

Chapter One

 

    The commandment of holding close to Him is the purpose of Torah and all the commandments. This is written in the book Toldot Yaakov Yosef (Parashat Chayei Sarah). In the book Pri Ha-aretz (letters) the author writes that the commandments of the Torah, the decrees and restrictions are all various combinations of capacities and guidance toward holding close.  In the Zohar (2:82b) the commandments are called “counsel” for the pinnacle of service of Hashem is holding close. In the book Avodat Yisrael (Commentary to Avot 3:10) the author writes:

The entire Torah is only about holding close to the Blessed Holy One. This is why, after his rebuke, Moses concluded his words with and you shall hold close to Him. This is also the meaning of Hillel’s reply to the gentile who wished to convert and learn the whole Torah while he stood on one leg—“What is hateful to you, do not do to your neighbor” (Shabbat 31). I heard from my master and teacher of blessed memory that the meaning of “your neighbor” (chavrecha) is “your connection” (hitchabrutecha), i.e. “do not do what is hateful to your connection with the Blessed Holy One—this is the entire Torah; the rest is commentary.” The purpose of all the positive commandments is to be connected to the Blessed Holy One, while the negative commandments are those matters that undermine one’s connection... The entire Torah is really one entity as it is written God spoke once but what I heard was two (Psalms 62:12). The meaning of the verse is that God‘s words are for one purpose—to connect to the Blessed Holy One. What I heard was two refers to the two types of commandments—positive and negative commandments. All of the positive commandments are included in I am Hashem your God for they are the way to hold close to the Blessed Holy One. The negative commandments are all included in You shall not have…This refers to things that destroy one’s connection and cause obstruction between a person and the Blessed Holy One…

Maharal writes in a similar vein in his work Netivot Olam (at the end of Netiv Ha-ahava): “The purpose of all the commandments is that a person holds close to Him.” The entire Torah and system of commandments are pathways through which a person can hold close to Blessed Hashem. This holding close is the very soul of one’s service as Rabbi Abraham Ibn Ezra wrote in his commentary on the Torah (Exodus 31:18): “The root of all the commandments is that a person come to love Hashem and hold close to Him.”

   Rambam writes (Laws of Repentance 7:7):

What a wonderful thing repentance is! Only yesterday this transgressor was separate from the God of Israel, as it says, Your sins have caused obstruction between you and your God…Today he holds close to the Shechina, as it says, You who hold close to Hashem your God…

He further writes (7:6):

Repentance is great for it brings a person closer to the Shechina, as it says, Return O Israel to Hashem your God… also If you repent, Israel—declares Hashem—you return to Me. This means that if you return in repentance you will hold close to Me. Repentance brings those who were far from Hashem closer. Only yesterday this person was despised, loathed and disdained before the Omnipresent. Today he is beloved and cherished…

We learn from Rambam’s language regarding the concept of sin and repentance, that sin is distancing oneself from the Blessed Holy One and repentance is returning and holding close to Him.

   In light of the above it is evident that the commandment of holding close is a general attitude one requires in all one’s service of Hashem. Before every act, speech or thought—even that which is permitted—one needs to contemplate whether it will bring him closer to Hashem or further from Him. Regarding this a person will be guided by the depths of his soul.

   Observing this commandment is the most difficult of all aspects of serving Hashem because it is impossible to attain even the slightest hint of it without first submitting all of one’s essence and being to Blessed Hashem. Only when one experiences oneself as being truly naught before Him does one begin to attain it. As long as a person is involved in bolstering his sense of self, the whole matter of holding close to Hashem will remain inaccessible for He is a consuming fire. Nevertheless, through observing the positive and negative commandments, a Jew refines his material nature until it eventually becomes nullified before the Blessed Holy One and he holds close. The main thrust of the spiritually adverse forces is in the area of bolstering one’s self. In the Tikunnei Zohar it is written

All flesh is like grass…They are all like beasts that eat grass. All their acts of kindness are like grass; it is all self-centered. Even those whose efforts are in Torah—their efforts of kindness are self-centered.

This passage compares materialistic and self-bolstering people to cattle whose entire focus is to eat the grass that nourishes them. Such people know no reality other than themselves and all their actions are directed toward self-bolstering. People whose efforts are in the spiritual realm and Torah are also affected by this characteristic.  The spiritual life of a Jew—a path that leads to holding close to Blessed Hashem—depends entirely on a person nullifying his self-centeredness.

[Torah’s Foundations: Section Five] Chapter Two

   The Holy Torah mentions the commandment of holding close in the verse (Deuteronomy 10), Fear Hashem your God; serve Him and hold close to Him. Similarly, it is written (Deuteronomy 11), If you diligently observe this commandment in its entirety…to love Hashem your God, to walk in His paths and hold close to Him. Nachmanides comments on the above verse:

Perhaps the intent of the verse is to love Hashem your God, to walk in His paths until eventually you will be fit to hold close to Him…Alternatively it is possible that holding close is mentioned with the intent that one should constantly be aware of one’s love for Hashem. One should not let one’s thoughts stray from Him—when you travel, when you lie down and get up. His conversation with people will be with his mouth and tongue but his heart will not be with them. His heart will be before Hashem. The souls of those who have reached this level are bound up in the Bond of Life for they themselves become the locus of the Shechina.

   This verse is expounded in the Sifrei and in tractate Ketubot (111) as follows: “Is it really possible to hold close to the Shechina? Is it not written for Hashem your God is a devouring fire? The meaning of the verse is, rather, one should hold close to the scholars of Torah.” Rambam writes in a similar vein (Deot 6:2): “It is a positive commandment to hold close to the scholars of Torah and their students. This is indicated by the verse, hold close to Him. Is it possible to hold close to the Shechina? Rather this is how the sages explained this commandment: ‘Hold close to the scholars and their students.’”  Now it cannot be that Nachmanides was unfamiliar with this way of explaining the verse—to hold close to the scholars of Torah—for he also quotes the same explanation (see his commentary of Deuteronomy 6:13). We can explain Nachmanides’ intent though something he wrote concerning Rambam’s numeration of commandments (commandment 7). Rambam writes that you shall swear in His name counts as a commandment unto itself—that He commanded us to swear in His name. Nachmanides disagrees and writes that you shall swear in his name is included in the commandment of you shall hold close to Him. According to Nachmanides the commandment of you shall hold close to Him includes everything the sages expounded upon the words hold close to Him. The commandment includes holding close to the scholars and their students; it also includes studying the Agadda, concerning which the sages said: “Study Agadda and you will come to recognize the One who spoke and the world came into being and hold close to Him.” The same is true for you shall swear in His name; it is not a commandment unto itself for the intent is that you shall swear in His name in order to encourage yourself  to keep the commandments, and through this your soul will hold close to the Blessed One. The general sense of this commandment is that you should do everything possible to hold close to Him—you should hold close to the scholars of Torah, you should study Agadda, and you should swear in His name that you will observe the commandments. All of these lead a person to hold close. It is clear that according to Nachmanides the main idea of the commandment of holding close is holding close to Hashem. Holding close to scholars of Torah is simply one of the actions one needs to do—along with studying Agadda and swearing in His name—in order for one to hold close to Hashem.

   Concerning the saying of our sages—“Is it really possible to hold close to the Shechina?”—we find a number of the earlier rabbis writing that the intent is not to exclude the verse from being interpreted literally. The author of Haflaah writes (Ketubot 96 kol hamonea):

“Is it really possible to hold close to the Shechina…?” But why should it not be possible for the living soul of a person which is a portion of God above? …Also, can it be that this commandment is only to hold close to the students of the scholars and not to the scholars themselves?   Since all scholars teach others, who should a person hold close to? Was not Moses our teacher also commanded in the commandment of you shall hold close?  The intent of the passage though is that all Israel is commanded in the commandment of you shall hold close. The difficulty that the sages saw in the verse was not regarding those who are constantly involved in Torah study—words of the Living God—as it is written in the Zohar (3:73a), “He and the Torah are one.” Such a person can hold close through the particular portion of Torah that suits the root of his soul. The sages, however, were referring to the people who are not on such a level… Concerning them it is written Jacob is the rope of His inheritance. In the same way that a rope remains strong through the individual strands holding close together, so too with the Jewish people; each one holds close to a tzaddik or a sage. Through this everyone becomes strengthened and elevated in the rope of the inheritance of Hashem and they hold close to Him. This is what was told to the people as a whole…

   The author of Pnai Yehoshua writes (Ketubot 111):

The explanation is: While it is written concerning the Shechina, Hashem your God is a devouring fire, it is nevertheless possible for a Torah scholar to hold close to the Shechina through the words of Torah study that he utters with his mouth, as it is written, Are not My words like fire? We find in a number of places that Torah scholars are actually referred to as “partners of the Blessed Holy One.” When the sages ask rhetorically whether it is really possible for a person to hold close to the Shechina, they had in mind that not everyone is able to be a complete scholar of Torah. For this reason they expounded the verse well as meaning to hold close to scholars of Torah.

The author of Toldot Yaakov Yosef writes (Parashat Eikev):

From here we see that when the sages interpreted the commandment of you shall hold close to him as referring to holding close to the scholars of Torah, they did not intend to exclude the verse from being taken literally. Rather the intent was that a person should hold close to a scholar of Torah who himself holds close to the Blessed One through his Torah study and service, and that through this a person reaches  levels of holding close to Hashem.

[Torah’s Foundations: Section Five] Chapter Three

   In light of all we have explained—that the commandment is holding close to Hashem—and that holding close to scholars of Torah is only a means to this end for those who are unable themselves to hold close to Him, we can understand the meaning of the two verses mentioned above—You will fear Hashem your God and hold close to Him and the verse to love Hashem your God and hold close to Him. These two verses indicate two ways to hold close to Hashem; one is through fear and one is through love. The Torah places the verse that refers to fear before the verse that refers to love. According to the Zohar also, the commandment of fear precedes that of love, as it is written in the introduction: “The first commandment is the fear of Hashem as it is written, The beginning of wisdom is the fear of Hashem. The second commandment is the love of Hashem.”

   Fear brings a person to hold close to Hashem. As we mentioned above (Fear of Hashem, Chapter 4), the author of Pri Ha-aretz explains that the fear of which the Zohar comments “One who has fear lacks nothing at all,” refers to a well-rooted fear—fear of Hashem leads to life—that is a state of completely holding close. This is in contrast to other kinds of fear which one experiences recoil. The reason why fear, in this case, leads to holding close is because the receiver is aware that his entire being depends upon the giver. This may be compared to a drowning person who clings to his rescuer; he knows that without the rescuer he has no chance of survival. It may also be compared to an infant who clings to its mother: the infant is afraid that its mother will leave; it is utterly dependent on her. Cultivating this sense leads a person to hold close to the Blessed One.

  Nurturing one’s love of the Holy One also leads a person to completely hold close. Rambam writes of this, as mentioned above in our discussion on love (Chapter 3):

What sort of love is appropriate? One’s love of Hashem should be enormous, intense and overflowing to the point where one’s soul is inseparably bound up in this love. It should be so powerful that it consumes him, as if he were infatuated. Just as such a person’s thoughts dwell constantly on the woman he loves—when he sits down, gets up, eats or drinks—so too, and more so, must one be obsessed with love for Hashem…

 Intense love of Hashem leads one to hold close.

[Torah’s Foundations: Section Five] Chapter Four

   We will now discuss the view of Rambam regarding the commandment of holding close. Rambam quotes the sages’ interpretation in his explanation of the commandment (Sefer HaCommandments (Commandment 6) :

We are commanded to be in the presence of Torah scholars, to connect ourselves with them, and to constantly be in their company. This applies both during their times of spiritual service as well as their times of business dealings, eating, drinking and the like, in order that we learn from their behavior and believe the truth indicated by their words. This is the meaning of the Exalted One’s saying, You shall hold close to Him.

Rambam writes similarly in Hilchot Deot. He describes the actual matter of holding close, however, in his description of the commandment to love Hashem—“What sort of love is appropriate etc…”

  It is very difficult indeed to claim that the words of the Holy Torah, you shall hold close to Him, are not meant to be taken literally. The difficulty is compounded by the question of the author of the book Haflaah—Can it be that the commandment only applies to lay people and not to the scholars of Torah themselves or to Moses? Furthermore we have seen that many of the later authorities regard the commandment as holding close to Hashem; the act of holding close to the Torah scholars is only a way for lay people to fulfill the commandment as well. Not one of these later authorities mentioned that Rambam is in disagreement with them. Because of these great difficulties one might tentatively suggest a different explanation of Rambam’s words. Rambam is actually of the opinion that the commandment is literally to hold close to Hashem. Rambam understands the question, “Is it really possible for a person to hold close to the Shechina?” as referring even to the scholars of Torah—that even a Torah scholar is unable to hold close to the Shechina by himself; only when he leaves his solitude and holds close with other scholars of Torah is he able to truly hold close to Hashem.  In Torat Avot (Parashat Pinchas) we find this idea on the verse (Numbers 27), Why should the name of our father be lessened in the midst of his family. He writes that an individual is not a child of Blessed Hashem; only when one is in the midst of his family, holding close with other scholars of Torah, does Hashem relate as our Father to him. When Rambam explains the commandment of holding close as holding close to scholars of Torah, this also applies to the Torah scholars themselves, for it is their holding close to one another that helps bring about their holding close to Blessed Hashem.

   We can now understand the comment of the author of Kiryat Sefer. Commenting on Rambam’s explaining the commandment of holding close as holding close to the Torah scholars, he writes: “Included in this commandment is that a person’s thoughts hold close to Blessed God at every moment and instance, whether during eating or fulfilling any bodily need as it is written, He was there with Hashem.” From here is it is evident that Rambam also believes that the basic commandment of holding close is holding close to Hashem; holding close to Torah scholars though, is necessary to fulfill the commandment.

  

[Torah’s Foundations: Section Five] Chapter Five

   While it is true that each of the six hundred and thirteen commandments is a counsel for holding close to the Blessed One, nevertheless we find that the commandment of Torah study is considered equivalent to all the commandments in this regard as Rambam writes in Laws of Torah Study (3:3). We find that the same idea is expressed regarding the commandment of Shabbat, as Rambam writes in Laws of Shabbat (30:15). These two commandments are singled out for the essence of both these commandments is holding close to Hashem. Concerning the study of Torah it is written in the Zohar (3:73), “The Blessed Holy One, Torah, and Israel are all one.” The Holy Torah brings about holding close between Israel and the Blessed Holy One. How can a person of material substance hold close to Hashem his God? Through his toil in Torah his bodily substance and his internal drives are refined; he becomes transformed into a spiritual supernal entity to the point where he is able to hold close to the Blessed Holy One. The Holy Torah does not only refine one’s soul and spirit; it refines one’s body—one’s flesh, blood and bones become more spiritual. In Avot DeRabbi Natan this is expressed as, “Words of Torah are absorbed in the blood.” Maharal expressed this idea in Derech Chaim (Avot 2) in his comment on the Mishna, “He used to say, ‘a fool cannot have fear of sin, nor can a simpleton be pious.’” These are his words:

A person who lacks wisdom is called a simpleton. There is a difference between the body of one who is joined with wisdom and the body of one who lacks it. There are two qualities in one who lacks wisdom. The first is his lack of wisdom—concerning this he is called “fool.” The second is the fact that his body is inferior due to his lack of wisdom—concerning this he is called a simpleton.

The Holy Torah not only refines one’s soul and spirit; one’s body and flesh also become holy flesh—his heart and flesh sing to the living God, all his bones proclaim, “Hashem, who is like You?” Eventually his body and all of his physical powers become fit to hold close to Hashem. From here we see that through Torah one comes to hold close to Hashem. This idea is expressed in the Sifrei on the verse, You shall love Hashem your   God with all your heart…:

How does one come to love the Blessed Holy One? Scripture says, These words which I command you today shall be upon your heart. Place these words on your heart for, through this, you will come to recognize the Blessed Holy One and hold close to His attributes.

The Torah is inlaid with love and with holding close to Hashem.

   The commandment of Shabbat is also considered equivalent to all the commandments for the substance of the day is holding close to Hashem. “Shabbat is a day of the soul and not at all a day of the body” (Zohar 2:205a). The sages said (Shabbat 118b): “Whoever observes Shabbat according to the Halachah will be forgiven even if he is as guilty of idolatry as the generation of Enosh.” The Zohar (3:98b) explains why Shabbat is considered higher than the other commandments. Each commandment has both a hidden and a revealed element. The revealed aspect of Shabbat is the observance of all the positive and negative laws—refraining from work, the thirty nine forbidden categories etc… The hidden aspect of Shabbat is indicated by the verse, between me and the Children of Israel, it is a sign forever (Exodus 31). Shabbat is the day of holding close between the Blessed Holy One and Israel. Similarly Scripture says (Isaiah 58): then you will have delight in Hashem. In the same way that a person is made of a visible body and an invisible life-force that animates it—the same is true of Shabbat. Our master, the Holy Elder of Lekovitch— may his merit shield us—explained the saying of the Zohar (2:135b), “the secret of Shabbat is Shabbat:” The numerical value of the word “secret” is the same as for the word “light.” The light of Shabbat is its secret and whoever doesn’t feel the light of Shabbat is missing out on its main aspect. It is like a body without a soul. Shabbat is considered equivalent to all the commandments for this reason, for the purpose of all the commandments is holding close to Hashem. According to this we can understand the statement of the sages (Sanhedrin 58), “An idolater who keeps Shabbat is worthy of execution.” They also said (Sanhedrin 59), “An idolater who studies Torah is worthy of execution.” Because these two commandments are particularly about holding close to Hashem, the idolater, who has no connection to this, is worthy of execution. The sages (Midrash Parashat Beshalach) compared this to a king who was sitting with his lady; one who comes between them is worthy of execution.

[Torah’s Foundations: Section Five] Chapter Six

   The purification of one’s character is one of the things that bring a person to hold close to Hashem. The sages said, “Hold close to His attributes: just as He is called merciful, so too should you be merciful; just as He is called gracious, so too should you be gracious.” This is also evident from the verse (Deuteronomy 11:22), to love Hashem your God, to go in all His paths and hold close to Him. In the same way that love brings one to hold close to Hashem, so too does walking in His paths—purifying one’s character. We mentioned above that “a cursed one cannot hold close to a blessed one.” The same applies to a physical being; he is not capable of holding close to Hashem—the source of spirit, without first utterly refining his corporeal nature until it becomes spiritual. The process of purification is carried out through toil in the Holy Torah, through Shabbat, and through refining one’s character.

   The reason these matters bring one to hold close to Hashem and refine one’s corporeal nature is because they require total devotion. Concerning Torah we find that the sages said (Berachot 63b): “Words of Torah only endure in a person  who kills himself over it.” They also said (Eruvin 54): “Words of Torah only remain with one who becomes like a desert.” We find the same idea regarding Shabbat; in order to experience the holiness of Shabbat one needs total devotion in shaking off all one’s worldly matters. The author of Beit Avraham (Parashat Bamidbar) quotes the Baal Shem Tov—may his merit shield us—who commented on the saying of the sages (Ketubot 103), “It is a good sign for someone if they die on Shabbat.”  Is it then possible for a person to determine the day of his death? What the passage alludes to though, is that before a Jew can enter Shabbat, he needs to undergo complete self-annihilation—all his physical being, pleasures and delights for the honor of the Blessed One. It is as if he dies and perishes from the world. This is the “good sign” with which a person can enter the holiness of Shabbat. The same is true concerning the refinement of one’s character; whether we are referring to a person’s behavior traits with Hashem, with others, or with himself, transformation requires nothing less than complete devotion. It is for this reason that these three are capable of refining one’s nature in order that one becomes fit to hold close to Hashem.

 

[Torah’s Foundations: Section Five] Chapter Seven

   We have explained that the commandment of holding close to Hashem is the goal of all the Torah and commandments. It is an all-embracing commandment that encompasses every spiritual and physical effort of a Jew. No-one can claim, therefore, that the commandment of holding close is only for those of high spiritual standing. The commandment is the main thrust of the entire Torah and constitutes the spiritual life-mission of a Jew. One is obligated to constantly make efforts that lead to it. As we mentioned in the words of Nachmanides quoted above, one who studies Agadda in order to recognize his Maker fulfills this commandment, and all the books of Mussar are included in the category of Agadda. The fulfillment of the commandment is not dependent on one’s emotional experience but on the efforts a person makes to find ways to hold close to Hashem. One’s spiritual life hinges upon this attitude: he studies Torah  so that, through his study, he comes closer to Blessed Hashem; he observes the commandments for they are all counsel that bring a person closer to Hashem; Shabbat and festivals are all special times for a person to hold close to the Blessed Creator; he purifies his character—“just as He is merciful, so too should you be merciful;” he distances himself from jealousy, lust and the pursuit of honor, for these all distance one from the Blessed Creator; he knows that all self-centeredness causes him to be further from his life’s goal; he overcomes his desires not out of fear of punishment but out of fear of becoming distant from the Blessed Creator; he sanctifies himself, even in what is permitted, because every physical pleasure may distance him from the Blessed Creator—as the author of Pri Ha-aretz wrote: every physical pleasure is a whisperer that separates friends. Through this attitude a person comes to experience the closeness of Blessed Divinity in all of life’s circumstances and situations—When I sit in darkness, Hashem is my light, Even when I walk through the valley of death’s shadow I fear no harm for You are with me.

   Not all times are identical—there are times when one does not experience the closeness of Blessed Hashem—And the creatures run and return—even in such times one should at least yearn to feel His Blessed Presence. The Psalmist wrote (Psalm 63), A Psalm of David when he was in the Judean desert. God! You are my God, I seek You. My soul yearns for You. My flesh pines for You in a parched land of desolation and no water. When he was far away, in the Judean desert, with no moisture of holiness—a parched land of desolation and no water—at least he thirsted to feel the closeness of Blessed Divinity.

Torah’s Foundations: Section Six

Sanctification of Hashem

“Those killed because of You, considered like sheep brought to slaughter”

Chapter One

   The commandment of sanctification of Hashem is indicated by the verse, I will be sanctified in the midst of the Children of Israel. It is a most lofty commandment and Rambam writes that all Jews are commanded in it. We have a general rule that saving a life takes precedence over all prohibitions, as the sages (Yoma 85b) expounded on the verse (Leviticus 18), he shall live in them “and not die in them.” Nevertheless, there are exceptional commandments that, in addition to the fulfillment of the commandments themselves, the Holy Torah determined to also constitute sanctification of Hashem through their fulfillment, and desecration of Hashem through their non-fulfillment. It is concerning these commandments that the Holy Torah commands, I will be sanctified in the midst of the Children of Israel. This commandment is a general commandment in addition to all the commandments that the chosen people are obligated to fulfill. Regarding certain commandments, and in certain instances one must give up one’s life rather than transgress.

   The unique merit of the Jewish people is that their entire purpose in this world is to sanctify His blessed name—to hand over their bodies and their souls for the sanctification of Hashem. The purpose of all the commandments is to bring merit to Israel as Rabbi Chanania ben Akashia says (Pesachim 50a): “This commandment is great, for through it the Israelites who sanctify His blessed name will merit supernal eternal life to the extent that no creature in the world will be able to stand in their domain.” They attain the highest spiritual level, transforming their physical bodies into a holy of holy offerings for Hashem. No angel or celestial being can attain this. Concerning this Scripture proclaims (Psalms 50): Gather to me my pious ones, those who make my covenant through slaughter. Such people merit to form a covenantal bond with the Blessed Holy One through their being slaughtered for His sake.

   The first to do this was Abraham Our Father—peace be upon him—who threw himself into the fiery furnace  in Ur of the Chaldeans  in order to sanctify His blessed name. “The acts of the ancestors are a sign for the descendents”—for the long line of his descendents who  joyfully ascended the pyre calling, Hear O Israel, Hashem is our God, Hashem is one and gave their lives for the sanctification of His blessed name. Many of the early pious ones had no greater desire all their days  than to give their lives for the sanctification of His blessed name. The angelic voice told our master Rabbi Yosef Karo—may his merit shield us—that he would merit this, and that it would bring him the greatest merit. (Arizal revealed why it did not actually take place. The angel heard the proclamation “behind the curtain” and was mistaken regarding which Yosef it concerned). Many great and holy people worked all their lives toward this end.

   Because of the immense value of the commandment of actually sanctifying the name of Hashem, it is a commandment for every Jew to accept upon himself that given the opportunity to fulfill the commandment, he will fulfill it with love and with joy. Everyone should accept it according to their particular spiritual level and their feeling. The people of Israel accept it upon themselves twice every day with the recitation of Sh’ma, and on certain special holy occasions such as the closing section of Yom Kippur prayers. Herein is the uniqueness  and the supernal praise of Israel, “slaughtered for You.”

 

[Torah’s Foundations: Section Six] Chapter Two

   Rambam writes in chapter five of Law’s of Torah’s foundations:

The whole house of Israel is obligated to sanctify the name of Hashem’s great name, as it is written (Leviticus 22), I will be sanctified in the midst of the Children of Israel. They are obligated not to desecrate… How so? Should an idolater stand and force an Israelite to transgress…idol-worship, sexual transgressions or murder—concerning these three transgressions one should give up his life rather than transgress… This rule only applies when it is not a time of religious persecution of Jews… In a time of persecution, however…he should give up his life rather than transgressing even one of the other commandments…Concerning any commandment for which he is required to give up his life rather than transgress—if he gave up his life rather than transgressed, he sanctified Hashem. If it took place in the presence of ten Israelites he sanctified Hashem in public… These are the ones executed by the authorities—no level is higher than theirs. Scripture says about them (Psalms 44), We have been killed for Your sake all the day, considered like lambs to the slaughter. Concerning this it is written, Gather to me my pious ones, those who make my covenant through slaughter…

In Torat Cohanim we find the following comment on the verse, I will be sanctified in the midst of the Children of Israel…Who takes you out of the land of Egypt : “on condition that you devote yourselves to sanctify My name.” From these words of the sages it is evident that, over and above the other commandments, I took you out of the land of Egypt particularly for the purpose of sanctifying My name. The reason for this is that the chosen-ness of the Nation of Israel exemplified by the exodus—“You chose us from among all the peoples”—depends upon the complete devotion of the people to sanctify My name. This is indicated by the verse which Rambam quotes—Gather to me my pious ones, those who make my covenant through slaughter. The making of a covenant is through slaughter—that is they are prepared to offer their lives in order to sanctify His Blessed name.

   Similar to the comment of Torat Cohanim, we can explain the first words of Hashem to His people—I am Hashem your God who took you out of the land of Egypt. Why does the verse not say, “who created the world?” The intent, however, is that “I took you out of Egypt under this condition—that you believe in Me completely and completely devote yourselves for this belief. The author of Kedushat Levi conveys this idea through his commentary on the verse (Exodus 20), God comes to test you. He explains the verse as, “God comes for the sake of your being tested.” i.e. He comes so that you will be able to withstand future tests. The two utterances that the people experienced directly permeated the hearts of all Israel to the extent that even the least of them are prepared to give up their lives for the sake of sanctify the name of Hashem.

  

  

[Torah’s Foundations: Section Six] Chapter Three

   Rambam includes the commandment of sanctifying the name of Hashem with the commandments of faith in Hashem, love of Hashem, and fear of Hashem. These commandments are a Jew’s constant obligation and constitute the very foundation of Torah and Judaism. In the same way that faith, love, and fear are commandments that pertain to attitude, world-view, and the inner world of one’s heart, so too the commandment of sanctifying the name of Hashem contains an internal as well as  external aspect. The performance of the commandment in action pertains to the three transgressions—idolatry, sexual sins, and murder—concerning which we are commanded to die rather than transgress; similarly it pertains to any commandment in a time of religious persecution. The internal aspect of the commandment is a Jew’s accepting upon himself with clear and lucid faith, that if he has the opportunity to carry out this commandment in action, he will do it lovingly and willingly, sanctifying Blessed Hashem in action. The author of Sefer Hassidim writes (222) that there are  righteous ones who merit the full reward of sanctifying Hashem’s name even though they died a natural death, for they were constantly prepared to give up their lives should they be faced with the test. Rabbi Shabtai the slain said, “All those who resolved in their hearts to give up their lives for the sanctification of Hashem—their portion is with us in the Garden of Eden.” In the “little letter” of the holy Rabbi Elimelech of Lizensk—may his merit shield us—he writes:

Whenever he has a moment of sitting idle let him think of this positive commandment of I will be sanctified in the midst of the Children of Israel. He should use his imagination and visualize a huge roaring fire burning before him…For the sake of sanctifying the name of Hashem he breaks his nature and hurls himself into the fire.  Hashem considers such a beneficial thought as a deed…Nevertheless he should be careful that this thought is truly fixed in his heart…

In the book Be’er Moshe, the author derives from the language of the verse, I will be sanctified in the midst of the Children of Israel, that even though the commandment is not carried out in action, when it is  in the midst of the Children of Israel, in their hearts and inner lives so that no-one knows of it but the Blessed Holy One Himself—this is also considered as sanctifying the name of Hashem in action.

   In light of the above we can answer the question posed by the author of Divrei Shmuel—may his merit shield us. It is written in the passage of the song at the sea (Exodus 15:2), This is my God and I will glorify Him. How can one call Him my God? How is He mine? What have I given him? Have I changed any of my nature for His blessed glory? See his holy words there. Yet, the sages say (Sotah 37) that when the Israelites stood at the sea the tribes competed with one another. One said, “I will enter the sea first.” Another said, “I will enter the sea first.” The tribe of Benjamin leaped …then Nachshon ben Aminadav leaped and landed in the water first…Since they all had the devotion and willingness to leap into the sea, even those who did not actually leap can still say This is my God; He is mine, for I gave up my whole being for His blessed name.

   Rashba writes a similar idea in his responsa (5:55). We have been slain for You all the day—Is it really possible to be slain every day? The intent of the verse, however, is that when we read the Sh’ma and proclaim with all your soul and agree to it, it is as if, at that moment, we are giving up our lives for the sanctification of Hashem. For this reason we read Sh’ma in the morning and the evening; a Jew starts his day and finishes his day by taking upon himself the commandment of sanctifying the name of Hashem.

[Torah’s Foundations: Section Six] Chapter Four

   It is evident, from Rambam’s general approach, that the commandment of sanctifying the name of Hashem encompasses all facets of Jewishness and all aspects of Torah and commandments. Rambam includes the law of giving up one’s life rather than transgressing any of the three severe transgressions, in his section on laws of sanctifying the name of Hashem. This indicates that it is not the transgressions themselves that provide the basis for giving up one’s life, but the commandment of sanctifying the name of Hashem. Furthermore, this is clear from Rambam’s words (5:6): “In the same way that they said concerning duress, so too they said concerning illness. How so? One who became ill…even if they are critically ill they may not transgress these to for the purpose of healing.” We see from here that the commandment of sanctifying the name of Hashem is not limited to one’s public behavior, for healing is usually something that is done in private. The reason for this ruling is that the commandment of you shall live through them does not apply because of the severity of these transgressions, and it is evident from here that the sanctification of Hashem is an encompassing commandment—to give one’s life to Hashem when this is His will.

   Rambam further explains that the commandment of sanctifying the name of Hashem applies to all the positive and negative commandments. He writes (5:5):

 Whoever is not under duress and intentionally violates any of the commandments of the Torah in a provocative fashion, desecrates the name of Hashem… Likewise anyone who desists from sin or fulfills a commandment  with no ulterior motive…simply because of the Blessed Creator, like Joseph the tzaddik restraining himself from the advances of his master’s wife—such a person sanctifies the name of Hashem.

Rambam further writes (5:11):

Other matters are also included in the prohibition of desecrating Hashem’s name. If a person famed for his Torah knowledge and righteous conduct behaves in such a way that the masses speak disparagingly of him—even though he is not transgressing any prohibitions—such a person desecrates Hashem’s name… or if his conversation with people is not gentle, he doesn’t  receive them with a cheerful expression but is angry and argumentative…When a Torah scholar is careful with himself, relates to the masses, speaks gently with them and receives them cheerfully…and acts beyond the call of duty in all his conduct…to the extent where he becomes beloved and praised and people strive to emulate him—such a person sanctifies Hashem’s name.

Rambam also writes (5:9):

If a man became infatuated with a certain woman and the doctors informed him that the only cure is for him to have relations with her, he should die rather than have relations with her—even if she is single. We do not even let him speak with her behind a fence in this situation; rather he should die…

   We see from all the above that the matters of sanctifying and desecrating Hashem’s name are ones that encompass all of the commandments and prohibitions. They apply not only to the external enemy, who brings about oppressive decrees and persecution, but also to the internal enemy—when one is challenged by one’s force of adversity. One who desists from sin like Joseph the tzaddik sanctifies Hashem’s name. It is explained in the book Or Lashamayim (Parashat Chukat) in the name of the holy Rabbi of Lublin—may his merit shield us—that the verse mentioned in connection with the binding of Isaac—behold a ram was caught in a thicket by its horns—refers to an additional binding. When a person is caught in the thicket of adversarial desires and he uproots them from his being—this is also a kind of binding. By its horns (b’karnav) alludes to his face shone (karan)—that through this one becomes illumined by light the intensity of which approaches the very Throne of Glory. The commandment of I will be sanctified in the midst of the Children of Israel encompasses the entirety of a person’s life—every situation and occurrence, every action and behavior. The whole purpose and function of a Jew is that, through his actions, the name of Heaven be sanctified.

[Torah’s Foundations: Section Six] Chapter Five

   This verse—for your sake we have been slaughtered all the day—also alludes to every matter pertaining to the service of Hashem. Even for one who wants to serve his Maker through Torah and commandments, it is human nature for a person to choose that which is easy for him according to his temperament and qualities. He is not willing to devote himself, however, in those matters that he finds difficult. This is especially true in sexual matters (symbolized by the attribute of “Yesod”), for this is one area that requires complete devotion in order to attain victory. Our master, the holy Elder of Slonim commented on the phrase of the Zohar (Tikunnei Zohar, Introduction), “Yesod is the end of the body”—it is impossible to rectify one’s nature in this area without “putting an end” to one’s body. One who has yet to subdue his nature has not even begun the process of serving Hashem. The true measure of one’s service of Hashem is the extent to which he subdues his stubbornness and his desires and the amount of effort he invests to counteract his natural tendencies. Devotion (mesirut nefesh—literally “devotion of the soul”) includes not only devotion of one’s body, but devotion of one’s will, for the word “nefesh” means “will,” as it is written, If you will (“nafshechem”); devotion is when a person gives up his will for the sake of His blessed glory.  Similarly, the sages commented on the verse (Job 26), He hangs the earth on non-existence (b’lima)—“The earth only exists for the sake of one who restrains (bolem) himself during an argument” (Chullin 89a). This is quite astounding—the whole world exists for the sake of the person who controls himself during an argument! The sages determined, however, that the challenge of restraining oneself whilst in a heated argument is a most difficult trial. It is similar to the above-mentioned quote from Rambam regarding Joseph the tzaddik; restraining from one’s desires constitutes an act of sanctifying Hashem’s name.

    The commandment of you shall be holy is to refrain from what is against Hashem’s will, even concerning matters that are permitted—“sanctify yourself in areas that are permitted to you.” The commandment of sanctifying Hashem’s name applies even more to matters of sanctifying oneself with regard to the permitted, than it does to refraining from what is forbidden. The holy Rabbi Mendel of Vitebsk—may his merit shield us—wrote in Pri Ha-aretz that every physical pleasure that a person indulges in creates a whisperer that separates friends. Rabbeinu Nissim writes (D’rashot HaRan, Drash 6) concerning Abraham’s test—please take your son, your only son…—that Abraham was not, in fact, commanded by God  to take him, but requested. Had it been a command, the test would not have been as great; the fact that it was a request—something that would simply be pleasing to God should he fulfill it, but would not be considered a transgression should he refuse—this was truly the most difficult aspect of the test, and the Divine pleasure was brought about by Abraham’s great love. We incur no punishment should we fail to sanctify ourselves in our permitted activities. Nevertheless when we do sanctify ourselves in them, it brings about divine pleasure and constitutes the greatest sanctification of Hashem’s name.

   In light of what we have explained concerning the commandment of sanctifying Hashem’s name—a commandment that encompasses the whole life of a person—we can say that the core and root of the commandment is a person’s self-sacrifice for Hashem, giving his entire being for His blessed honor, and nullifying his own qualities and temperament before His will. In such a state one will not feel that he is giving up anything of his own for the Blessed Holy One, for he, and everything that is his, is nullified before Him. Our master, the holy Elder of Slonim once commented on the verse (Song of Songs 8, quoted above, Pathways of Awareness, Chapter Four), If a man gives all the wealth of his estate in exchange for love, they will reply with scorn. Why should he be scorned if he gives up his entire estate for the love of God? The explanation is that this man still feels that it is his estate that he is giving up. One, who feels that he “has” something of his own that he is giving the Blessed Holy One, is treated with scorn.  Accordingly, even if one gives up his life for Hashem, if he feels that he is giving something, he does not fulfill the obligation. There was a period of accusations against the Jews in the time of our master, the holy Rabbi Shlomo of Karlin—may his merit shield us. A certain Jew had offered himself for execution; the authorities hanged him and the matter received a great deal of publicity. When our master saw him hanged he commented that the man reeked of arrogance and that he could not stand the stench. This incident should give us pause for it is awesome. The commandment of sanctifying Hashem’s name requires a total nullification of self-centeredness; only then does one’s devotion bring about Divine pleasure.

[Torah’s Foundations: Section Six] Chapter Six

   In light of the above, we see that the commandment I will be sanctified in the midst of the Children of Israel encompasses all of the positive commandmentsh of the Torah, and the whole of a Jew’s behavior—that his every action and decision should be directed toward sanctifying Heaven’s name. Likewise, the commandment of you shall not desecrate My holy name includes all of the Torah’s negative commandments. To use the example of Joseph the tzaddik: his restraint constituted an act of sanctifying Hashem’s name, but had he transgressed, he would have desecrated Hashem’s name. When one fulfills a commandment of the Torah, one also fulfills the commandment of sanctifying Hashem’s name; when one transgresses, one also transgresses the prohibition of you shall not desecrate My holy name.

   This idea is evident from a close reading of Rambam’s opening words in the laws of sanctifying Hashem’s name (Yesodei HaTorah 5): “The entire House of Israel is commanded regarding this…” Instead of continuing immediately with the laws of the three critical transgressions concerning which one is required to give up one’s life, Rambam continues with the following words:

How so? If an idolater arises and threatens an Israelite with death unless he transgress one of the commandments of the Torah—he should transgress rather than die as it is written… you shall live through them, and not “die through them.”

Only in the next paragraph does Rambam write: “What is this referring to? All the commandments with the exception of idolatry, sexual transgressions, and murder…Concerning these three, one should be killed rather than transgress…” Why did Rambam first cite the law of those commandments that he should transgress rather than be killed? Rambam is teaching us that the law of transgressing rather than being killed is also part of the commandment of sanctifying Hashem’s name. He should transgress rather than be killed—as it is written you shall live through them, and if he chooses to be killed in such an instance, rather than transgress, his soul is accountable. The commandment of sanctifying Hashem’s name is founded on acting in accordance with Hashem’s will. When Hashem’s will is that a person live through them and not die through them—that is a true sanctification of Hashem’s name. Only afterwards does Rambam explain the details of when one is required to give up one’s life. The general principle from all this is I will be sanctified in the midst of the Children of Israel. The goal and purpose of a Jew is that the Blessed Creator becomes sanctified through all his deeds and conduct, and that His blessed glory fills all the earth.

 

 

Pathways of Character Purification

 

Introduction

   The purification of one’s character is at the very core and root of Jewishness; it is a foundational aspect in the service of Hashem. The sages placed great emphasis on matters of character, and viewed a person’s character as the sum of his being. They said (Avot 5): “Whoever has these three traits is a disciple of Abraham our father—a generous attitude, humility, and modesty, and whoever has the three opposite traits is a disciple of the evil Bilaam—greed, arrogance, and haughtiness.” The sages even said (Avot 3), “When a person’s character is pleasing to people, it is also pleasing to the Omnipresent One.”

   The authors of  ethical works (mussar) constantly mention that matters pertaining to one’s character are not commandments—they are the person himself! They are the very foundation on which one’s Torah and commandments observance rests, and through which he attains his purpose in life. The holy Rabbi Chaim Vital—may his merit shield us—wrote in Shaarei K’dusha (1:2):

Matters pertaining to character are not included among the six-hundred and thirteen commandments, for these matters constitute the major preparation for one’s observance of the commandments. For this reason the matter of negative traits is far more difficult than transgression. One needs to be more careful regarding negative traits than one does regarding one’s commandment observance.

One’s traits are the “chariot” on which one’s Torah rides; Torah is only given to one whose traits are purified. It is for this reason that matters concerning character traits are not written in the Torah. Rabbeinu Yonah comments on the Mishna in a similar vein (Avot 3): “‘If there is no decency, there is no Torah’—This means that it is necessary for a person to rectify his traits before Torah will rest on him. Torah will never rest upon a person of bad character. Rambam also determines that matters of character are of primary importance for he writes in his introduction (to Mishneh Torah) that the first book, which contains matters pertaining to character, includes  those subjects of primary religious importance—subjects that one needs to know before everything else.

   Character traits are the wings of one’s service. In the same way that a bird cannot fly without wings, so too a person who toils in Torah and commandments will be unable to progress until he purifies his character traits, for character traits are a person’s spiritual wings. The more a person refines his character the more his whole being becomes elevated, and, consequently, his Torah and service ascend to greater heights.  For this reason one experiences greater adversity in matters of character refinement than in other areas—one’s negative tendencies seek to clip the wings of one’s spirit. The masters of Mussar have told us that it is easier for a person to become expert in the entire Talmud than it is for him to uproot one negative trait from his being. 

   While the masters of Mussar greatly emphasize the importance of character refinement and consider one’s character to be the sum of his person, the Hassidic school places even greater emphasis on it. This is because of the importance of character traits in a person’s holding close to Hashem—and holding close to Hashem is the purpose of Torah and commandments. The sages say, hold close to Him—“this means hold close to His qualities.” As long as one has not purified his traits—“a cursed one cannot hold close to one who is blessed.”  As long as negative traits remain within him, he has not uprooted his root of wormwood and gall. The author of Shaarei K’dusha wrote similarly—that a person’s negative qualities are like the fermented dough that causes the entire dough to swell.

   According to the path of Hassidut, it is not sufficient to behave well; one must uproot negativity from oneself completely. One must actually become transformed for the good until one’s positive qualities are utterly ingrained. The sages said (Sifrei), “Just as He is gracious, so should you be gracious.” The author of Pri Ha-aretz explains at length that as long as the root of one’s negative behavior remains within him, he is still attached to it. The roots of all a person’s evil are his negative traits. For this reason, the work pertaining to correcting one’s traits is the most difficult of holy work; one cannot purify himself without absolute devotion.

   In the book Reishit Chochmah (Shaar Ha-anavah, Chapter 1), the author quotes a question asked by the rabbis concerning the statement of the sages (Rosh Hashana 17b), “when Israel carry out the thirteen attributes they are answered immediately”—we mention these attributes on many occasions, yet we are not answered! The rabbis explain, however, that to “carry out” the thirteen attributes means more than to wrap oneself in a tallit. It means that one carries out the order of attributes that the Blessed Holy One instructed Moses—He is compassionate and merciful; so too should you be compassionate and merciful. The same applies for the other attributes. Through purifying one’s character, one becomes fit to receive an influx of kindness and compassion from Above.

   A person who has refined and purified his character will be pleased. Refinement of character is the source of pleasure and contentment in life. Conversely, negative traits bring a person misery. One with negative traits consumes both others and himself, cannot stand others, nor is he tolerated by others. His emotional disturbance causes his life to be robbed of meaning. A person who has managed to purify his character is contented and pleased, happy with others, and others enjoy his company. He is a source of blessing for himself and for all who are in his company. Good-hearted people are in a constant state of feasting. Abraham our father, the pillar of kindness, was blessed with this: you shall be a blessing—his very being is blessing. The sages said (Bereishit Rabba 39), “whoever saw him or dealt with him experienced blessing.” A person of goodness radiates that goodness upon all.

   Rambam writes in his commentary on the Mishna (Avot 4:4):

One of the pious ones was asked which day the happiest day of his life was. He answered: “I was on board a ship on a certain day and I occupied the worst quarters. One of the passengers regarded me with such contempt and disrespect that he relieved himself upon me. By God—this did not cause me any distress, nor did I feel even a tinge of anger! When I arrived I was so happy to realize that derision no longer causes my feelings to be hurt.

Another person would have considered such a day as the worst day of his life. This pious man, however, regarded the day on which he experienced complete equanimity as his greatest good fortune.

   Holiness plays a big part in the refinement of one’s qualities. At the root level, one’s positive and adversarial traits hinge upon matters of holiness. Only one who sanctifies himself can ever attain a wholly good character. The author of Or HaChaim points out concerning the verse (Genesis 45), I am Joseph your brother whom you sold to Egypt, that Joseph’s love for his brothers did not diminish even while they were selling him. Our master, the author of Beit Avraham—may his merit shield us—explained that only a holy person like Joseph the tzaddik, foundation of the world could reach such a lofty level.

   The author of the early Shomer Emunim writes that there are two critical verses that one who serves Hashem should always focus on. 1. The verse (Deuteronomy 6) You shall do what is upright and good in the eyes of Hashem. Nachmanides explains that having directed us concerning obligations and prohibitions, the Torah then instructs us to be attentive to what is upright and good even in matters that are optional so that we become wholeheartedly upright. 2. The verse (Leviticus 19) You shall be holy. Nachmanides explains that this verse is an exhortation to sanctify ourselves in permitted matters—that we not become “a vile person with the Torah’s permission.” We will explain his words later in a separate essay.

  These two verses, which speak of character refinement and holiness, constitute the major goal and purpose of a person. Through these a person becomes elevated—he ascends the mountain of Hashem and stands in His holy place.

 

 

 

Character Purification: Section One

Character Purification in General

Chapter One

   The sages explained the verse (Deuteronomy 11), to love Hashem, your God, and to walk in his paths—“These are the pathways of the Blessed Holy One as it is written compassionate and merciful God…” Purification of one’s character constitutes walking in the paths of Hashem. From the phrase, “just as he is called ‘merciful,’ so too should you be merciful and compassionate,” we can infer that it is not sufficient to simply behave in a merciful and compassionate manner, but that one actually needs to be merciful. This is the path of Hashem. Rambam includes the general subject of character refinement (Commandment 8) in the commandment of you shall walk in His paths. Accordingly Rambam explains (Hilchot De-ot 1:7) that Scripture’s words concerning Abraham (Genesis 18)—in order that he command his children…that they keep to the path of Hashem—refers to character refinement. From here we see that character refinement is not simply another commandment but is a lofty and unique matter referred to as the path of Hashem.

   In the same way as character refinement is considered paramount regarding positive commandments, so too is it of utmost importance regarding prohibitions. The sages emphasized the disastrous consequences of negative character traits: “Jealousy, lust, and the seeking of honor remove a person from the world” (Avot 4). They further said (Sotah 4b), “One who behaves arrogantly is like an idolater,” and in the Zohar it is written (3:179), “Whoever gets angry is like an idolater.” These are not prohibitions specified in the Torah, yet the sages emphasized their significance even more than those prohibitions that are specified. We also find that the sages used character traits to illustrate the gap between the opposing poles of holiness and impurity. They said (Avot 5): “Whoever possesses these three qualities is considered a disciple of Abraham our father…” It is one’s personal traits that determine whether he is a disciple of Abraham or of the evil Bilam. Similarly it is one’s personal traits that determine whether “the Omnipresent is pleased with him” or not. We find, furthermore, that the sages say (Avot 2): “Go and seek the good path—one that a person should hold close to. Rabbi Eliezer says, ‘a good eye…” Rabbi Elazar ben Arach says, ‘a good heart.’ He answered, ‘I prefer the words of Rabbi Elazar ben Arach to yours, for your words are included in his.” We see from here that ‘a good heart,’ the source of good personal qualities is inclusive of all the other positive qualities mentioned in the Mishna. This is the path on which one should hold close.

   From these statements of our sages, and from numerous similar statements, we understand the importance of character refinement; it is a foundation in one’s service of Hashem for the entirety of one’s spiritual life depends on his development of genuine positive qualities. The holy Rabbi Chaim Vital explains this at length in his book Shaarei K’dusha, as we quoted earlier. The reason that the Torah does not include matters of character refinement in the six hundred and thirteen commandments is because these matters are prior to Torah—they constitute “the chariot” of Torah, for a person can only truly comprehend the holy Torah when his character is refined. Rambam writes concerning character traits (Hilchot Teshuva 7:3):

You should not say that teshuva only applies to actions—adultery, theft and the like—for just as one needs to repent for these, one also needs to examine the negative tendencies of one’s character. One needs to turn from anger, from the harboring of animosity, from jealousy…from the pursuit of honor… It is more difficult to turn from these transgressions than it is to change one’s deeds; when a person is immersed in them, it is difficult for him to extricate himself. Concerning this Scripture says (Isaiah 55), the wicked man should leave his path; the corrupt man should leave his thoughts.

Rambam explains the verse in Isaiah—the wicked man should leave…—as referring to character traits rather than transgressions in deed.

   In the “Little Letter” (Tzetel Katan) of the author of Noam Elimelech—may his merit shield us—he determines that, “a person was only created in order to break his nature.” One’s purpose is to rectify one’s character. He explains that one who is born with a tendency to be stubborn should break his nature by devoting forty consecutive days to acting the opposite way to his every immediate wish. Similarly, one who is naturally lazy should devote forty days to performing every activity with zeal. From here we see that the matter of character refinement is not limited to forbidden traits such as arrogance, jealousy, and anger; it extends even to one’s more subtle negative tendencies such as stubbornness and laziness. A person was created in order to “break his nature.” Every negative tendency is essentially adversarial, a person’s task is to break all adversarial tendencies, and this task is indicated by the verse (Deuteronomy 10), You shall circumcise the foreskin of your heart and be stiff-necked no longer.

[Character Purification: Section One] Chapter Two

    It is known that the six hundred and thirteen commandments are “counsels” for attaining the ultimate goal of —you shall hold close, for the aim and purpose of the Torah and all the commandments is that a person hold close to Hashem. One holds close to Hashem through the observance of the commandments, yet the root of holding close is dependent on one’s character as the sages said, “hold close to His ways” (see Rashi on Deuteronomy 13).

   In order to explain why it is that refinement of character is necessary before one can hold close, we can elucidate the matter through a parable: There is a large tree full of branches and fruit, yet the source of its vitality is in the roots—something invisible to the eye. The same is true for a person—character traits are a person’s spiritual roots; they even constitute the roots of a person’s Torah understanding and commandment observance because they are his nature and his tendencies. In the above parable, should there be some illness in the leaves or branches, it is not nearly as critical as an illness in the roots. One can remove those parts of a tree that are stricken with disease; if the roots are stricken, however, one has no choice but to uproot the tree completely. The same is true with a person: the sages determined that one’s negative character traits are the cause of all his adversity; they are the rot at the source of a person’s vitality and nature.

   Character traits can be compared to the foundations of a multi-storey building. The potential size of the building depends on the depth and strength of the foundations. The laying of foundations is an extremely expensive project, one that a person is tempted to skimp on, for, after all, people don’t see the foundations; they are simply hidden underground. One who skimps on the foundations risks his entire structure toppling, but a person of foresight knows that his whole building depends on the depth and strength of his foundations.

   It is for this reason that the sages stressed the importance of character refinement and the adverse effects of negative traits, for negative traits are a defect in one’s Jewishness. They even said, “Whoever gets angry is like someone who worships idols.” They said the same about an arrogant person also. Similarly they determined that the requirements to be considered a “disciple of Abraham our father” are not dependent on matters pertaining to one’s service of God as such, but on one’s possessing three particular character traits, corresponding to the three internal dimensions of a person—a generous attitude, humility and modesty. Conversely, when one possesses the opposite of these three attributes, he is considered a disciple of wicked Bilam, for he is considered fundamentally defective.

   It is possible for a person to have a defect of character that is not at the root level but in the branches, as it were. An example of this is a person who is not, by nature, prone to anger yet falls into anger on an occasion. The same is true with all character traits. The major defects of character, however, are when they are essential, hidden in a person’s inner recesses such as one who harbors resentment or arrogance though there is no outward sign of it. Such a person has rot in his core and is consumed and controlled by adverse traits. For this reason Rambam quoted the verse, the wicked man should leave his path when referring to matters of character, for the verse says his path and not “his deeds.” This is because adverse traits are a person’s root and his deeds are like the branches.

[Character Purification: Section One] Chapter Three

   Character attributes fall into three categories: intellectual attributes (which correspond to the first three of the ten Sefirot), emotional attributes (which correspond to the middle three Sefirot), and attributes that pertain to one’s limbs (which correspond to the lower four Sefirot). The arrangement of the attributes is similar to that of a human body in which the organs are connected to one-another and each is affected by the other. Rabbi Avraham son of Rambam writes of this in his book “Sefer Hamaspik L’Ovdei Hashem” (in the chapter, “Concerning the commonality of the attributes”): “You should know that excellent attributes are bound together and interdependent—each improving the other. This is because they all are directed toward the same end.” In the book Chovot Helevavot the author writes: “Attributes are like a string of pearls; when one becomes detached, they all become detached and scattered.” Due to the interdependence of the attributes, a person’s defect in any particular attribute affects his entire system.

   There is a difference, however, between emotional attributes and intellectual ones. Concerning the intellect, it is possible for one to be defective in one’s outlook regarding a certain issue while maintaining a correct outlook concerning other issues. This is not the case regarding one’s emotional attributes. If one is afflicted with jealousy, animosity, arrogance, the desire for honor, anger or irritability, he has spiritual rot within him. As long as he doesn’t remove it, it will continue to putrefy and spread. Though he is only afflicted in one area, the decay will spread and affect others. This is true even of a person who is a learned Torah scholar and performs many good deeds—the fact that he is afflicted with a particular negative trait means that rot consumes him from within. In order for a person to be whole, he needs to be whole in all his character attributes—whole in his relationship with the Creator, whole in his relationship with other people, and whole in the way he relates to himself.

   Personal transformation of one’s character is among the most difficult of tasks. In the physical world, one usually becomes wealthy only after much investment and toil. How much more this is so in matters of the spirit! The sages said (Berachot 63b): “Words of Torah only endure in a person who kills himself over it.” This is actually the case regarding all service of the Holy One, but the most difficult task of all is the acquisition of positive character traits. This is because, unlike outlooks or opinions, character traits are deeply imprinted on a person’s being; transforming one’s character requires nothing short of transforming one’s essence and nature.

   According to this we can explain the verse (Leviticus 1), A person who offers from you, a sacrifice to Hashem—from the animals, from the cattle, from the flocks—you should offer your sacrifices. The holy books interpret: A person who offers from you—one who offers from himself—that is a sacrifice to Hashem. What one offers from the animals, from the cattle etc…that is only your sacrifices. In the book Beit Avraham, the author comments that the word from you (mikem)  forms the acronym m-k-m and alludes to the idea of “one attribute opposite the other” (mida keneged mida). We can suggest that he was referring to  the issue of character attributes—that when a person finds himself afflicted with a certain negative attribute, he needs to practice the other extreme. Rambam writes of this (Hilchot De-ot 2): “One who is prone to anger should train himself to the point of feeling no provocation even when he is beaten or cursed. One whose tendency is to seek glory should train himself by sitting in low seats and wearing tattered clothing…” This is the idea indicated by the expression, A person who offers from you a sacrifice to Hashem. The effort is truly from you—from your essence and nature—this is what you need to offer to Hashem. When a person makes an offering to the Blessed Holy One from the attribute that is most difficult for him—that is called a sacrifice to Hashem. It is the Blessed One’s will that a Jew offer up that which is embedded in his nature. If one’s offering is from the animals, the cattle and the flocks it is from his possessions; it is an offering of your sacrifices but it is not a sacrifice to Hashem.

[Character Purification: Section One] Chapter Four  

   A person’s attributes of character are his foundation and root. Rabbi Chaim Vital—may his merit shield us—writes that their development is a necessary preparation for receiving Torah. Accordingly, we can understand the significance of the sages’ statement quoted by Rashi at the beginning of his commentary on the book of Genesis:

Rabbi Yitzchak said, ‘The Torah could have started with Israel’s first commandment This month shall be for you… Why did it start with In the beginning…? The reason is He told His people of the strength of His works in order to give them an inheritance of nations. Should the nations claim, ‘You are thieves for you conquered the seven nations and took their land,’ Israel can reply, ‘All the world belongs to the Blessed Holy One…’

The intent of this passage is as follows: From the beginning of Genesis until the commandment of This month shall be for you, the Torah deals with solely with matters of character rectification. We first find, in the Torah, how jealousy, lust, and the pursuit of honor remove a person from the world. The defect of Cain, who killed his brother, was due to jealousy; the defect of the generation of the flood was due to lust, for all flesh became corrupt in its way on the earth; the defect of the generation that became separated was the pursuit of honor, for they said, Let’s build a city and a tower that reaches heaven. Let’s make a name for ourselves. These are the three sources of impurity that remove a person from the world; they were the first sources of the corruption of human society.

   This is followed by “the world of rectification,” which is the rectification of character—the narratives dealing with the birth and the lives of our holy ancestors. The holy Torah tells us of how Abraham our father rectified the attribute of kindness (Chesed), Isaac rectified the attribute of discipline (Gevurah), Jacob rectified the attribute of harmony (Tiferet), and Joseph rectified the attribute of foundation (Yesod). Following this, Moses and Aaron rectified the attributes of ambition (Netzach) and humility (Hod), and David rectified the attribute of sovereignty (Malchut). For this reason we find that our sages (Avodah Zarah 25a) explained the term “Book of the Upright”—a term that is found in the book of Joshua (10), and Second Samuel (1)—as referring to the Book of Genesis, the book of Abraham, Isaac, and Jacob who were called “upright,” as Scripture states (Numbers 23), “let me die the death of the upright.” We should note that the description of the forefathers is “upright,” rather than “pious” or “saintly.” What Bilam expressed was a desire to die the death of the “upright” in particular. The term “Book of the Upright” is explained by the fact that Genesis, the first book of the holy Torah, does not deal with the learning or the service of our holy fathers—something we find in the writings of the sages, such as (Yoma 28b): “Our forefathers were always involved in Torah study,” or the fact that the three forefathers enacted the three daily prayers. The first book of the holy Torah deals solely with matters of character attributes such as the kindness of the holy forefathers. This is the meaning of “upright,” and the reason for the Torah’s emphasis is the fact that character attributes are the very root and foundation for all matters of Torah and service. It is for this reason that the Torah begins with the “Book of the Upright”—the book of character attributes. Similarly, in his letter to Rabbi Chisdai Halevi Rambam writes that though the Torah was not yet given, the forefathers, Noah, and Adam all reached their elevated spiritual level through the rectification of their character and their faith in the Creator.

   Accordingly, we can explain the statement of the sages quoted earlier—“Why did Torah start with In the beginning?” Our master, the holy elder of Slonim, explains in the book Chesed LeAvraham (1:4) that Israel only inherited the seven nations. There are, in fact, ten nations, corresponding to the ten attributes. The seven emotional attributes were rectified through the forefathers, Moses, Aaron, Joseph and David; for this reason the people inherited the seven nations. The three intellectual attributes, however, which correspond to the Kenite, the K’nizite, and the Kadmonite, are yet to be rectified, and will be rectified through the Messiah, as it is written (Isaiah 11), The spirit of Hashem will rest upon him—a spirit of wisdom (Chochmah) and understanding (Bina)…a spirit of awareness and awe of Hashem. This will bring about the additional inheritance of these three nations. The inheritance of the land depends upon rectification of character. This was the sages’ intent when they explained that the reason for the Torah beginning with the story of creation is because He told His people of the strength of His works in order to give them an inheritance of nations. The entire first part of the Torah—until the verse, This month shall be for you—is concerned with character rectification, for it is only through character rectification that the people inherit the land. The Blessed Holy One created the world and He determined to give the holy land to those who rectify their character traits. The Torah deals with matters of character rectification before the narrative of the receiving of the Torah because character rectification is prior to receiving Torah. A refined character is the “chariot” and provides the wherewithal for both Torah to be received and for the land to be inherited.

[Character Purification: Section One] Chapter Five

   In light of the fact that character refinement is the prerequisite for the receiving of Torah, we can explain the Divine message to the people in preparation for the elevated event at Sinai. It is written (Exodus 19): You saw what I did to Egypt, how I took you on eagles’ wings and brought you to me. Now if you really listen to my voice and if you keep my covenant you will be my treasure of all the nations for the whole world is mine. You will be a kingdom of priests and a holy nation… What is the significance of this passage, the preface to the giving of the Torah? We can suggest that the passage is referring to purification of character, for, as we have stated previously, this is the “chariot” and creates the environment in which one becomes able to receive the holy Torah.

   We can explain the verses through an idea expressed by the holy Elder of Slonim—may his merit shield us. Scripture says (Proverbs 3), Do not despise the rebuke of Hashem, my son. The rebuke that the Blessed Holy One says to a Jew is, “You are my son! You are the King’s son. Your behavior needs to be appropriate for one of such high standing. Do not despise—Do not despise yourself through conduct that is unseemly for the King’s son.”  This is the meaning of Hashem’s words to the nation of Israel: You saw…how I took you on eagles’ wings…Where do we see that the Blessed Holy One took the people on eagles’ wings? (See the commentary of Rashi). The verse refers to the Blessed Holy One’s announcement through Moses (Exodus 4)—This is what Hashem says: “My firstborn son is Israel.”  Blessed Hashem’s unprecedented announcement of love came at a time when the people were mired in the depths of defilement. Is there any greater elevation on eagles’ wings than this? It was through this announcement that the Blessed Holy One established the elevated status of the Children of Israel; He called them My firstborn son, and with this He brought them to Him. After these preliminary words, which determine the people’s elevated status, the Blessed Holy One then tells them: “Know your task and your function.” This is the meaning of the verse, Now if you really listen to my voice…you will be my treasure…You will be a kingdom of priests and a holy nation—“transform yourselves and your behavior that this status be appropriate for you.” Scripture is not referring to commandments in this passage, for it is before the Torah was received. It is referring, rather, to matters of behavior and refinement of character—a kingdom of priests and a holy nation, conduct that is suitable for the King’s son—for, as we have said previously, character purification is the prerequisite for receiving the Torah.

Character Purification: Section Two

Concerning the Importance of Character Traits

Chapter One

   Problems connected with character purification constitute the heart of one’s spiritual life. One’s capacity for spiritual illumination depends on the extent to which he has purified his character. A person was created for the purpose of rectifying his character, as we mentioned above in the name of the author of Noam Elimelech—a person was created with the goal that he break his natural tendencies and refine his character. The path to complete refinement of character is a long and arduous one indeed; it requires complete dedication, an ever acute perception, diligence and perseverance. 

   One who approaches this holy task needs to first realize two critical facts:

It is impossible for one to work appropriately on the acquisition of positive traits unless he first appreciates and understands their value. A person is only willing to sacrifice for a goal that he perceives as being valuable. The effort a person is willing to exert in order to find something cheap and ordinary is very different to the effort he will exert to find gold and jewels. People even devote their lives to find things they consider very valuable.

 

Though the Torah does not instruct us specifically concerning the value of matters pertaining to character, the sages determined that, in fact, these matters are above all—as we quoted earlier. It may be compared to a king who issued decrees on various matters and not on others. Those close to the king, however, know that the king despises certain conduct more than anything he ever pronounced decrees on. The prophet alludes to this idea (Micah 6):   He has told you what is good, what Hashem your God seeks from you— acting justly, loving kindness… Negative traits are, in a sense, worse than transgressions. Transgressions are an occurrence; traits are deeply imprinted within a person’s being; they are part of his essential nature.

One needs to feel the joy of acquiring positive traits and realize how miserable he is as long as he is mired in negativity. A person of positive traits is happy—at peace with others, at peace with God, at peace with himself. The opposite is true of one whose traits are negative—he is irritable, not at peace with others, God, or himself. It is contention within your gates—within your own personal gates there is contention: He fumes with anger at himself; he is depressed and lethargic; he is full of jealousy and animosity toward others; he doesn’t like to be around people and they don’t like to be around him; he is full of bitterness at the Almighty concerning his lot. Once a person comes to the clear realization that his happiness actually depends on the rectification of his character, he will spare no effort in pursuit of his own happiness. The whole of a person’s life and times hinges on his character.

 

A general principle regarding all spiritual matters pertaining to the service of Hashem: Unlike physical matters in which people tend to view success as seeing the fruits of their labors, regarding the service of Hashem the main thing is effort. The pleasure that the Holy One has from our service is according to the effort and exertion we put into it. The matter is similar to a soldier who receives honors for loyalty, courage, and effort though he may have been wounded or even have fallen in battle. One who fights the wars of Hashem with all his might has fulfilled the will of his Creator—though he is wounded. “We toil and receive reward”—Reward is not commensurate with achievement but with effort. A Jew’s task is to toil to perfect his character. His adversarial side asserts itself in order to weaken him. He has already tried so hard without results; why should this time be any different? These kinds of thoughts all stem from the adversary. A person’s task is not to achieve visible success but to exert ceaseless effort, and Benevolent Hashem will do what is right in His eyes. This is a general principle in all matters pertaining to Torah and commandments. When a person knows that his holy mission is exertion in the service of Hashem, he may fail a hundred times but will still continue his holy task. He will not become despondent even though he is without success. He will remain firmly at his post with loyalty and hope in Blessed Hashem.

[Character Purification: Section Two] Chapter Two

   The main work of character purification is indicated by the statement of the sages  (Avodah Zarah 45b), "One who wants to uproot idolatry should dig it out by its roots."  The roots of one's adverse tendencies are hidden, but one's character can only be truly purified at the root level.   The author of Pri Ha-aretz  (Parashat Ki Tissa) writes that even concerning a person who has never transgressed, "this is no proof, for perhaps he has never been tested, or perhaps there is some other natural prevention; perhaps he is simply ashamed by nature. So what if he has never transgressed a written prohibition--the root of the transgression has not been erased from his heart; he is, therefore, attached to it! This is the meaning of what the sages said (Yoma 29a), 'thoughts of transgression are more difficult than deeds.' Thoughts are the vitality of the transgression; one whose thoughts dwell in such matters is a root of wormwood and gall. So what if he never transgressed! He himself is still the root of transgression!"  He further writes (Parashat Ki Tavo), explaining the statement of the sages (Yoma 23a), "One who goes beyond his traits--his transgressions are overlooked:" "To go beyond one's traits means that the trait itself has not been uprooted; it is simply not expressed in any action. For this reason--measure for measure--his deeds of transgression are overlooked. The transgression itself, however, has not been erased. Repentance is not considered complete until he directs his traits to Hashem alone. No root of wormwood and gall must remain, for the root is everything; all the branches stem from it.

   This idea is illustrated in the story of how the author of Toldot of blessed memory came to be a disciple of the Baal Shem Tov—may  his merit shield us.   He was shown a huge, impressive  orchard that had grown in the adversarial realm as a result of some transgression. After much weeping and repentance, the fruit fell down, followed by the branches and eventually the trees; the roots, however, remained. Only when he came close to the Baal Shem Tov was he able to fully rectify the situation. This is a profound analogy to a person's life. One can work on character improvement one's entire life, yet the work is only with the fruit and the branches. As long as the roots remain a person will not be pure for the roots will sprout new growth. In the book Shaarei Kedusha (1:302) the author writes, "A person becomes developed to the point where his negative traits have departed, where he has no desire whatsoever for them; his acquired positive traits become his nature and he has no need for internal struggle...He then becomes a holy throne and is a complete person of piety." This idea is also apparent through a careful reading of Rambam's words quoted above (De-ot 2): "One who is prone to anger--we tell him to conduct himself in such a way that even if he is beaten and cursed he will feel no offense whatsoever." it is not enough for him to refrain from expressing anger; he should feel no offense whatsoever. This is similar to the above-quoted incident that Rambam recounts in his commentary on the Mishna concerning the pious man whose happiest day was the day in which he was utterly degraded yet took no offense. he rejoiced in the realization that he had reached the high level of tone who is not at all offended by insult.

[Character Purification: Section Two] Chapter Three

   There are three sources of a person's character traits: 1. one's personality, which is, in the main, something that a person inherits, 2. acquired habits—as  the author of Sefer Hachinuch writes, "habit becomes nature," and 3. the influence of one's surroundings. A person is influenced by his friends and companions, as Rambam writes (De-ot 6:1), One who wishes to purify his character needs to discern  the source of his traits. This knowledge will help him devise a strategy for self-transformation. It is far easier to overcome tendencies that were acquired through the influence of friends and society, than it is to change tendencies one was born with. The latter are the product of a multi-generational process, are deeply ingrained, and it requires extreme effort and absolute devotion to uproot them. Nevertheless, despite their depth, and even if one has already grown old in his habits, he shouldn't say, "How will I possibly manage to uproot this?" We have already explained that, "You are not expected to complete the task;" a person's task is exertion and effort with all his faculties regardless of victories or achievements. Victories and achievements are a gift from God.

   Character traits include a person's tendencies in matters between himself and others, between himself and God, and between himself and himself.  At first blush these three categories would appear to be disconnected but after some examination we see that, at the root level, they are actually one. The author of Chovot Halevavot compared traits to a string of pearls; when one is removed they all fall off. When one fails in some area of character, he is likely to stumble in all areas, and eventually find himself stripped of all his positive qualities. For this reason he needs to devote a lot of thought and effort—a  constant  unrelenting  examination in the inner recesses of his being that leaves no trait unexamined—in  order to reach the complete refinement of his character. It may be compared to a city under attack; the enemy will breach the walls at their weakest point regardless of how well-fortified the rest of the walls are. It is also like a sophisticated machine that ceases to work because of one missing screw. Rambam wrote that sickness of character is similar to sickness of the body.  There are bodily illnesses that can only be correctly diagnosed by experts; the same is true with illnesses of one’s character—some illnesses stem from a source that is hidden, or a source that nobody even considered. As long as a single negative trait remains within a person--even one that he has not noticed—his  being contains a spiritual tumor.

[Character Purification: Section Two] Chapter Four

   The beginning of self transformation is simply through enormous effort. Rambam writes of this: "How are they healed? One who is prone to anger should accustom himself to remain completely unperturbed even though he is being beaten and cursed. He should continue in this way until his tendency to anger is uprooted. If he is arrogant he should degrade himself, wear tattered clothes, sit lower than other people, and so forth until his arrogance becomes uprooted." One's healing is not only through intellectual diagnosis but through sustained, intense effort, on a daily basis, to change his character. The author of Noam Elimelech writes of this that he should spend forty consecutive days conducting himself in opposition to his nature. It is a constant, exhausting struggle to uproot trait after trait. At the same time one needs to cultivate deep awareness of the degradation of negative traits and the goodness of positive ones. One should always be learning works of Mussar that awaken him to this. Character traits require one's constant awareness and attention; if he becomes inattentive the negative traits will arise within him.

   An additional approach is through the statement of the tzaddikim on the verse (Psalms 34), turn from evil and do good. The sages commented on this verse (Vayikra Rabba  21), "If you performed bundles of transgressions, make up for them with bundles of commandments." One should strive to perform many commandments in the very area that pertains to his negative trait. One who discerns that he is highly egotistical should increase his acts of kindness to others. This will transform him for, "deed overpowers thought" (Kiddushin 59b) and "a person's being is affected by his actions" (Sefer Hachinuch). Over time he will be transformed through this behavior and his traits will change for the better.

   In light of the above we can offer another explanation for why the Torah does not include specific instruction concerning negative traits. The instruction is included in that of positive traits which stems from the commandment of You shall walk in His paths. Rambam includes this as a commandment (commandment 8)--"it is a positive commandment to hold close to his ways"--and through doing positive acts, "a little light dispels a lot of darkness." How appropriate are the words of the author of Sefer Hachinuch, who writes in his commentary on the commandment of lending to the poor: "God wanted His creatures to be accustomed to kindness and compassion. If not, He would have made sure that the poor have no lack. The Blessed One, in His kindness, wished for us to be the emissaries of His goodness for our own benefit.

   The two methods mentioned above are mutually complimentary. They are both necessary in order for a person to reach a complete state of character purification.

 

 

 

 

 

[Character Purification: Section Two] Chapter Five

 

   In addition to the above, there are higher methods of character purification for exceptional individuals. It is said in the name of the Baal Shem Tov that “no evil comes from Above.” This is because all things have their source in the Divine; when one examines the evil deeply one finds that there is only good in it. (This idea is found in “Guidance of the Baal Shem Tov” printed in the holy book Divrei Shmuel and also in the introduction to the book Divrat Shlomo). Accordingly, every character trait of a person is good at its root level; the reason for its negative expression is the fact that the trait has been clothed in physicality. The tzaddikim explained the verse concerning incest (Leviticus 20), it is a disgrace where the word for “disgrace” actually means “kindness” (chesed), that the root level of desires is the capacity for love that the Holy One gives a person for the purpose of loving Him. When a person does not refine this capacity it becomes corrupted and expresses itself in base desires. The same is true concerning all traits: jealousy, for instance, can be elevated for the zeal of the Holy One or to motivate one’s service to equal that of his peers; honor can be elevated as indicated by the verse, his heart became raised in the ways of Hashem. The same is true for the trait of longing; it can be transformed into a longing for the Living God. Every negative desire that a person experiences is, in fact, a gift from Heaven with the intent that a person elevates the desire to its root. Through this he himself becomes elevated and is saved from negativity.

 

   Another superior path is when a Jew utilizes the supernatural powers of his soul. This is what is necessary on occasions when his natural powers are of no effect. When a person is confronted with a test such as “his adverse inclination overwhelmed him to the point of utter possession” (see Nedarim 9b), his only recourse is a complete devotion that smashes brass doors and breaks iron pillars. We have explained the statement of our sages (Bereishit Rabba 7) on the verse, she grabbed him by his garment…he fled and went outside that he jumped in the merit of the forefathers. The intent is similar to what the sages say concerning Abraham (Bereishit Rabba 44)—He took him outside; Rabbi Yehudah said in the name of Rabbi Yochanan, “He elevated him above the dome of heaven as it is written, look into the heaven. The word “look” always indicates from above to below.” The meaning of this statement is that Abraham had no natural ability to father children. Nevertheless the Blessed Holy One elevated him above the dome of heaven, above all natural circumstances. The same applies to Joseph: he fled and went outside—his adverse inclination attacked him so powerfully that he was unable to overpower it using natural means. It was only through “jumping above the dome of heaven,” i.e. utilizing the supernatural abilities of the soul that he was able to overcome his desire. This is the power of every Jew. Even at a time when he is confronted by overwhelming desires, a time when the light of his Torah and service are unable to assist him, the Blessed Holy One has provided him with the remedy of supernal powers which he can access through his complete devotion. This is the meaning of “he jumped above the dome of heaven.”

 

 

[Character Purification: Section Two] Chapter Six

[the translation is condensed here]

 

   There is another general approach through which light will dwell within a person and through which one merits a pure heart—create for me, God. This approach is indicated by the process of creation. The earth was unformed and void; darkness was on the face of the deep. God said, “Let there be light” and there was light. Each person is a miniature world: each person contains a Godly soul and potent spiritual energies as well as forces of darkness and confusion. “A little light dispels much darkness:” the source of negative traits is the fact that a person is in a state of contracted mindset. This is indicated by the Psalm (104), You bring on the darkness, it becomes night; that is when the creatures of the forest emerge. In the absence of spiritual light a person becomes increasingly self-centered to the point where thoughts of others may arouse feelings of hatred or jealousy within him; he simply cannot move beyond himself when he is in such a contracted state of mind. When, however, he instills his being with spiritual light—You shine forth the sun, they disappear—all the dark places of his soul become illuminated.

 

   We have already explained this idea concerning the verse (Exodus 12), You have seen that I spoke to you from the heavens. What difference does it make if the Blessed Holy One spoke from the heavens or from the earth? The meaning of the verse is that I spoke to you “communicating a state of elevated consciousness.” When one looks at the world with this consciousness one sees the insignificance of so much that people put their efforts into.  When one carefully considers the natural world and its wonders—(Psalms 8) When I see your heavens, your handiwork, the moon and the stars You have made—one begins to emerge from a state of small-mindedness and his negative traits fall way. Mountains melt like wax before Hashem, the Lord of the earth (Psalm 97).  

 

 

 

[Character Purification: Section Two] Chapter Seven

 

  

Here is a general principle regarding character purification: Even if a person occasionally finds himself succumbing to his adverse inclination, his main goal in life should be the acquisition of positive traits and the experience of closeness to the Blessed One. The main measure of a person is his deepest desire; a person can spend his days thoroughly immersed in Torah study and prayer, but if his greatest desire is physical pleasure his service is fundamentally flawed. The sages have said (Avot deRabbi Natan section 28), “Rabbi Yehudah Hanassi says, ‘whoever accepts worldly pleasures upon himself is prevented from partaking of the pleasures of the World to Come; whoever does not accept worldly pleasures upon himself delights in the pleasures of the World to Come.” The explanation is that when a person’s main desire in life is to experience physical pleasures, he will not be granted to experience spiritual ones, for in order to experience spiritual pleasures this has to be one’s greatest desire.

    We see from here that a person’s main effort should be directed toward closeness to the Blessed One and purification of character. One should never be content with any other kind of life; this needs to constitute one’s main goal and he should consider days spent otherwise as days in which I have no desire. The fact that this is a person’s main goal is considered as though it is the core of his life. The sages have said (Bereishit Rabba P. Vayechi 98):

 

Rabbi Yehudah said: ‘All are included in those who hope for (?) affliction, those who hope for sanctifying the Name, those who hope for the merit of the ancestors, those who hope for desiring the World to Come, those who hope…for mercy, those who hope for divine compassion, those who hope for we hope in You, those who hope for forgiveness, those who hope…for Your salvation I hoped O Eternal One.

 

The crux of “hoping” is that a person does not accept his circumstances; he hopes for change, and, with that he hopes for the Holy One to have compassion upon him. These words in the above-quoted Midrash apply equally to spiritual and physical circumstances. When a Jew refuses to becomes acclimated to the adversity in his midst, and hopes for the Blessed Holy One to take him out of the darkness—everything is in hope—the Holy One enlightens the eyes of those who hope in Him.

 

 

 

 

 

 

Character Purification: Section Three

 

Primary Categories of Negative Traits

 

Chapter One [and Chapter Two condensed]

 

    The sages teach (Avot 4): “Jealousy, desire, and pride remove a person from the world.” These three traits are the roots of one’s negative behavior. In his commentary “Derech Chaim” Maharal explains that each of these traits are, in fact, necessary for the healthy functioning of a person in society; it is only when a person invests them with an inordinate amount of energy that “they remove him from the world.” Without desire a person would neither eat nor drink nor beget children; the trait of jealousy encourages one to be involved in positive, creative activity as the rabbis have said (Baba Batra 21a), “the jealousy of scholars increases wisdom.” A measure of pride is also essential for without it a person would walk around naked and perform abhorrent acts with no shame. These three traits are actually positive and essential for human survival. For this reason animals only possess the trait of desire, for this trait is the only one necessary for their survival. It is only when a person is excessive in these traits that they become destructive.

 

    These three traits correspond to three human faculties: Desire is a physical drive, jealousy stems from the emotions, and pride stems from the intellect. Corresponding to these three traits we are given “the three activities upon which the world stands—Torah, service, and deeds of kindness” (Avot 1:2). Torah is centered mainly in the intellect, service is centered in the heart—as the sages expounded (Taanit 2a) on the verse, to serve Him with all your heart—“What is the service of the heart? It is prayer,” and deeds of kindness are performed with one’s body. Through these three activities one instills holiness into all three dimensions of one’s being—physical, emotional, and intellectual.

 

   The author of Pri Ha-aretz (Parshat Chayei Sarah) writes:

 

A person’s adverse inclination challenges him every day. Though one overcomes his inclination one day and uses that particular trait to connect with the Divine, the following day’s challenge will certainly be different and more difficult… The only way for a person to be free of this is to devote this trait completely to the service of the Divine, and not use it for himself in any way whatsoever. When he does this he will find that he no longer experiences the adverse inclination in this area. This is known as “redemption” and “the building of the temple in one’s days.” … Faith is critically important for this—faith in what no eye can see, no ear can hear, and no mind can grasp—for Hashem alone is exalted. Upon strengthening one’s faith, his awe also becomes strengthened for they are, in fact, a single entity. This leads him to be connected to the Blessed One in all his traits…

 

What is noteworthy about the above explanation is that the way to break free from internal adversity is through faith and the resultant strengthening of one’s sense of awe. Faith is above all—If I were to ascend to heaven You would be there; it is below all—Were I to descend to nether-world—here You are! (Psalms 139). Pure, refined faith in all circumstances is a well-tested remedy for all one’s adverse traits.

 

   Faith is especially relevant to the three adverse traits that remove a person from the world. Jealousy results from a lack of faith and clarity concerning divine providence. When a person’s faith is clear, when he knows that the world is managed in such a way that every person receives his or her due—what is necessary for them at that particular moment—and that no-one can receive what is designated for someone else—he will never be jealous of someone else’s situation. The same is true concerning desires: When a person has clear faith that the Blessed Holy One is watching him constantly, that He rewards those who carry out His will and punishes those who transgress it—this awe or fear will cause him to refrain from following his animal urges. The same is true concerning honor: The more a person realizes the greatness of the Blessed Creator, the less important he becomes in his own eyes. How can he possibly be arrogant?

 

   Our sages alluded to this idea when they said (Yalkut Shimoni, Hoshea): “Our ancestors were redeemed in the merit of their faith, and it will be in the merit of our faith that we will be redeemed in the future.” The author of Be’er Avraham (Beginning of Parshat Va-era) writes that in Egypt the people were unable to rectify their character traits because they were sunk in impurity. Even the power of Torah, service, and good deeds would not be sufficient to extricate them—only faith in Hashem, faith that they were the chosen people—my firstborn son is Israel, Hashem’s portion is His people—for every Jew, regardless of circumstances, is a child of the King. Therefore even though I walk in the valley of the shadow of death I shall not fear because You are with me. This is the deep inner meaning of “redemption,” whether redemption of the people or redemption of the individual.

 

 

[Character Purification: Section Three] Chapter Three

 

   What is the root of wormwood and gall that produces a person’s negative traits? Our masters of Mussar have taught us that the root of all negative traits is egocentricity. When is person is concerned exclusively with his own good and only worries about himself, his selfishness is a barrier between himself and the Holy One. The holy Baal Shem Tov explained this idea through the verse (Deuteronomy 5), I stood between Hashem and you—a person’s ego, his “I,” is what stands and separates between him and the Holy One. When a person’s love is caught up in self-love, he has no room for the love of the Holy One or the love of Israel. When a person is extremely ego-centered his traits become utterly corrupted: he becomes jealous of others and perceives them as a threat to his “high standing;” he is spiteful toward others, arrogant, prone to fits of anger, and indulges freely in his own selfish desires. He also falls easily into despondency when things don’t go his way. 

 

   Egocentricity is always accompanied by the perception of having independent existence.  To the extent that a person perceives himself to exist independently, his thoughts will be focused on ways of benefiting and fortifying his “self.” Our sages said, “Whoever   gets angry is like someone who worships idols.” What connection can anger possibly have with the severe transgression of idolatry? The explanation is that anger is actually an outburst of egocentricity and selfishness—a person becomes angry when “things don’t go his way.” This expression of separate and independent existence is likened to idolatry for the essence of idolatry is the assertion that there is some separate existence that is not nullified before the Blessed Creator. There is nothing besides Him. You give life to them all. To the extent that something asserts independence and separation from the Blessed Creator, it is a kind of idolatry. 

 

   The main work of a Jew is to nullify himself before the Holy One. Abraham our father said (Genesis 18), I am dust and ashes. Moses our teacher said (Exodus 16), What are we? A person in such a state takes up no space: he has neither needs nor requests; he has neither jealousy nor hatred—for no-one gets in his way; he has neither anger, nor hatred, nor selfish desires. He has not taken his ability to love all for himself; it is free for the love of the Blessed Creator, love of Torah, and love of Israel.

 

 

 

 

 

 

[Character Purification: Section Three] Chapter Four

 

   In light of the above it is clear that one who desires to completely cure himself of negative traits cannot simply “prune” them; he needs to uproot them at their source. This is attained through   complete nullification before the Blessed One as the author of Kedushat Levi (Rosh Hashana, “Rabbi Akiva …”) writes:

 

Yom Kippur only atones  when a person reaches the category of “nothingness”—when he says, “I, everything that is mine, all my abilities—it all belongs to the Blessed Creator.”…This may be the intent behind the bowing of the  High Priest  on Yom Kippur.

 

This idea of self-nullification is one of the foundations of the Hassidic path. It is the beginning of one’s divine service; through the sublimation of one’s entirety to the Holy One his selfishness and negative traits all dissipate. This is included in the instruction, Know Him in all your ways. “Knowledge” refers to connection as Scripture states (Genesis 4), The man knew his wife. When a person directs all his ways to nullify the sense of separate self and hold close to Blessed Hashem, he becomes purified from negative traits. The power of this approach is in its ability to effect personal transformation not only in acquired habits but even in deep-seated tendencies that one has inherited. It is an elevated process of spiritual return through which a person becomes completely renewed.

 

 

[Character Purification: Section Three] Chapter Five

 

    The above casts light on a statement in the Midrash (Bereishit Rabba 56):

 

Rabbi Yehudah said, ‘Everything is in the merit of bowing. Abraham went out in peace from Mount Moriah in the merit of, we will bow and return to you. Israel were redeemed from Egypt only in the merit of their bowing, as it is written, the people believed…and they bowed. The Torah was given to the people only in the merit of their bowing as it is written you bowed from afar.  The exiles will be gathered only in the merit of their bowing as it is written: On that day the great shofar will sound…they will bow to Hashem on the holy mountain.

 

The importance of bowing here is that it is an expression of complete self-nullification before the Holy One. This is the goal of all divine service and through it one’s character becomes purified. As long as one tries to correct negative traits using intellect and emotions alone it will be of limited effectiveness for the roots of the adverse traits will remain; they will continue to fester and cause one to stumble. When one nullifies oneself fully before the Holy One, however, one’s negative traits become completely dissolved.

 

 

Character Purification: Section Four

 

Lest you have within you a root of wormwood and gall

 

Chapter One

 

   The author of Mesillat Yesharim opens his holy book with the following words:

 

The foundation of piety and the root of wholesome service is for a person to attain clarity and conviction regarding his purpose in the world…Our sages taught us that a person is created for the sole purpose of delighting in Hashem…

 

The author then explains that a person’s physical drives tend to prevent him from experiencing this supernal delight and that a person is placed in the midst of a great battle etc…Now the author’s words concerning one’s purpose in the world do not only refer to the general purpose of overcoming physical drives and becoming a fitting vessel to experience the divine radiance; they also refer to a particular root of wormwood and gall that is specific to each individual and through which each individual soul attains its rectification. For one individual it may be an issue pertaining to the intellect—incorrect attitudes and the like; for another the issue may be an emotional one; for yet others the issue may be a particular physical drive that it is their mission to sublimate. The foundation of piety and the root of wholesome service is for a person to attain clarity and conviction concerning his own unique mission in the world. Our holy teachers have taught us that it is possible for a person to spend his entire life devoted to Torah and prayer, yet, if he has not identified his particular area of rectification his soul is rebuked when it returns to the higher world; “What did you do all the days of your life? You didn’t even carry out the main purpose I sent you for!” (Torat Avot 198).

 

   For this reason the adverse inclination tries to draw a person away for attaining his main purpose. As long as he does not deal with his key mission, the inclination will allow him to be very involved with Torah, prayer and other holy activities. As long as his root of wormwood and gall remains, his spiritual world will not be built; he will not be able to delight in the Divine Presence for the root of wormwood and gall affects all his service. In the book, Torat Avot (208) this is compared to storing new grain in a granary that contains rotten grain. As long as the rot has not been fundamentally cleaned out, his losses become greater and greater.

 

   Our holy masters provided us with a way of discerning one’s personal area of rectification. It is the area in which he experiences the most difficulty (Torat Avot 188). This is the area in which one needs to toil with utter devotion and self-sacrifice. It is a matter of life and death and when a person is utterly devoted to the point of self-sacrifice, the adverse inclination has no power over him. One’s personal area of rectification is like a deep tunnel that leads to the king’s gate; though he has found the way to the palace grounds, he still needs to go through the tunnel. Though he may have already tried several times without success, the answer is that he needs to try with utter self-sacrifice (Torat Avot, Essays on Rosh Hashana).

 

[Character Purification: Section Four] Chapter Two

 

   The Torah alludes to this act of uprooting one’s root of wormwood and gall in the verse (Deuteronomy 10): You shall circumcise the foreskins of your hearts and stiffen your necks no longer. The foreskin of the heart is the source of an individual’s negative behavior and inclinations. To circumcise the foreskin of the heart is to rectify one’s own evil at its source. This is a kind of conversion: In the same way a gentile becomes Jewish through circumcision, so too does a Jew undergo conversion and becomes a more complete Jew, through circumcision of the heart.  It is related that the holy rabbi, author of Beit Yosef used to carry a sack of stones on his back in order to rid himself of stubbornness. This man was holy and pure as an angel of God! If he made such an effort to rid himself of the trait of stubbornness, what can we say about ourselves—we who are consumed by jealousy, enmity, base instincts and desire for glory—especially concerning our own particular area that requires rectification?

 

   The difference between one’s essential source of adverse behavior and other kinds of adverse behavior may compared to the difference between an illness and a defect. Once one is healed from his illness his health is fully restored. The only way one can be healed from a defect though is to undergo difficult and painful surgery. The same is true concerning a person’s spiritual dimensions: most transgressions are of a transitory nature, and when one repents he returns to his previous unblemished state; by contrast when the matter involves his own particular root of wormwood and gall, it is not a transitory illness but a flaw; it will remain with him unless he engages in complete devotion and self-sacrifice in order to remove it. This idea is alluded to in the verse (Leviticus 21): Every man descended from Aaron who has a blemish may not approach to offer the offerings of Hashem. A priest who is ill is permitted to perform the service; a blemished priest, however, is not.

 

  

   Uprooting a negative trait does not mean ensuring that one no longer engages in the negative behavior. One can experience a state where the negativity is not expressed simply because the opportunity has not arisen, or because one is ashamed, or even because he manages to subdue his instinct. In such situations, though the behavior is not expressed, its root is still very much present. The way for a person to completely uproot a negative trait is for him to harness precisely that trait for the service of the Almighty.  For instance: A person who is particularly prone to lust needs to learn to serve the Almighty with passionate love and infatuation. When he attains this he will have sublimated and transformed his personal root of wormwood and gall and this will be his true healing. Our holy master, Rabbi Menachem Mendel of Vitebsk writes in his book, Pri Ha-aretz:

 

If one wants to discern the extent to which Hashem is in his heart, he should compare the delight he experiences in Hashem with the delight he experiences in those earthly pleasures which he most enjoys. This is the meaning of You shall love Hashem your God with all your being…Through this a person elevates all his traits and incorporates them into the service of the Holy One and his transgressions are all erased at their roots…

 

   The author of Chovot Halevavot (Shaar Haprishut 5) also writes about uprooting negative traits as follows:

 

My brother! You need to train your nature to refrain from everything that the Blessed Holy One ordered you to refrain from. …until you regard those things that people find appealing as repulsive as the eating of rats, blood and pig—things that you naturally find disgusting.

 

As we mentioned previously, it is impossible to reach such a level unless one brings the roots of one’s negative trait within the borders of holiness.

 

 

[Character Purification: Section Four] Chapter Three

 

   One’s root of wormwood and gall is similar to the roots of a tree. Just as the roots of a tree are the source of its branches, leaves, and fruit, so too is the root of wormwood and gall the source of a person’s negative traits, tendencies and behaviors.  When a person resolves to completely uproot his negativity, his inclination will attempt to seduce him into focusing entirely on behaviors and tendencies rather than the root. This is like a person who picks leaves and fruit from a tree and prunes its branches while leaving the roots intact. As long as one does not deal with his own internal adversity at its root level, he avoids his life’s mission.

 

   This root has an external and an internal aspect. The external root aspect comprises such matters as our sages have noted: “the eye notices, the heart desires, and the limbs fulfill the action” (Rashi, Numbers 15); similarly “sinful thinking is more problematic than sinful actions” (Talmud Yoma 29a). These both refer to root-level causes of negativity that are readily discernable. The internal root aspect, however, is far more challenging to identify. It may well be that a person has absolutely no inkling of the festering root within him that gives rise to his negative tendencies and behaviors. This root may pertain to one’s intellect—it may be a certain outlook that is contrary to Torah, something that causes him to sense that a barrier separates him from his Heavenly Father; it may of an interpersonal nature—he is constantly critical of others and only focuses on their negative aspects; it may also be a person’s lack of self-esteem and self-acceptance—he is depressed, lazy, bitter, constantly angry at himself and his inner life is deprived of all content.

 

   The most difficult of all is if a person’s particular negative root is in the area of sexuality. The holy books explain that this area is known as “foundation” (“Yesod”) because it influences multiple areas of one’s life including both interpersonal and personal matters. When a person is flawed in this area he is not at peace with himself; he constantly becomes entangled in a web of destructive behavior, is dissatisfied with himself, with God, and perceives flaws in tzaddikim and in his friends. The holy author of Or HaChaim comments on the verse (Genesis 45),  I am Joseph your brother whom you sold to Egypt: Why does Scripture include the seemingly extra words your brother? The answer is that even in the moment that his brothers sold him, Joseph’s love for his brothers remained undiminished. Such inconceivable equanimity can only be attained by a tzaddik such as Joseph who has sublimated his sexual desire and rectified it at the root level. Such a person sees no faults in others, for the reason one sees faults in others is actually one’s own faults; it is like viewing a reflection in a specked mirror. To the extent that a person becomes pure and holy he sees no flaws in others, nor is he troubled by depression, laziness and the like.

 

[Character Purification: Section Four] Chapter Four

 

    The root of wormwood and gall is dependent on fertile soil for its growth. The state that most promotes it is the state of despondency. This is indicated by Scripture in its description of the war against Amalek—the paradigm of a person’s battle with the evil inclination. Our sages (Mechilta) comment on the verse Amalek came and waged war against Israel at Refidim: “Amalek came once their efforts in Torah faltered (‘rafu yedeihem min hatorah’).” Lethargy in Torah invites and promotes the evil inclination. We find, similarly, that in preparation for receiving the Torah (Exodus 19), they left Refidim and arrived at the Sinai desert. The tzaddikim comment that while despondency is not enumerated as one of the Torah’s transgressions, nevertheless it leads to every transgression! As long as a Jew does not allow himself to become sluggish or despondent in his effort to uproot the evil within him, nothing can overpower him; he is only vulnerable to Amalek when he falters in his effort. This is also alluded to in God’s words to the primordial evil serpent: you will eat dust all the days of your life. “Dust” symbolizes  lethargy, depression, and sluggishness. The serpent feeds off this “dust.” Our master, author of Yesod Ha-avodah notes that when the evil inclination seduces a person to adverse behavior, the goal is not actually the behavior but the feelings of hopelessness and lethargy that the behavior brings in its wake. When a person is in such a depressed state his evil inclination easily gains full control of him.

 

   By contrast, the soil conducive to the growth of holiness is joy, encouragement, and enthusiasm. The author of Tur and the author of Shulchan Aruch open their works with the statement of Yehudah ben Teima: “be bold as a leopard, light as an eagle, swift as a deer, and strong as a lion to do the will of your Heavenly Father.” The Baal Shem Tov emphasized that joy and enthusiasm are the gateways to every holy entity. Our master, author of Beit Avraham, commented on the verse (Genesis 39): she seized him by his garment saying, “lay with me!”—the word for “garment” (“begged”) also connotes “treason” (“bigud”). The evil inclination “seizes” a person by the “treason” that he has committed against God through his past actions and the despondency that they cause him to the point where he feels that his situation is beyond repair. He then becomes vulnerable to the seduction of lay with me for what does he have to lose? Joseph’s answer here is instructive: No-one is greater in this house than me! How can I do this terrible evil and sin before God? The only way for a person to cope with a test of this magnitude is to strengthen his faith and exhibit a kind of holy arrogance: “No-one is as God-fearing as me! Even if I stumbled occasionally, I never committed treason against Hashem so how can I do this terrible evil…?

 

   This is the reason for the law that the fearful and faint-hearted return from the battlefield (Deuteronomy 20). The sages explained that Scripture refers to those who are fearful of the sins they have committed. Now while it is true that a person should recognize his state, nevertheless he should never be fearful of his past behavior. He should not be afraid of the battle; he should trust in the Compassionate God for Whom he is as dear as an only child. If he is afraid though, he will not be successful. The same is true for a person’s battle with his evil inclination; despondency and lethargy prevent him from being a soldier. Do not be afraid…for Hashem your God is going with you to save you.

 

   This is also the meaning of the verse concerning the battle with Amalek: when Moses lifted his hand Israel prevailed but when his hand rested Amalek prevailed. When Moses lifted his hand the people were encouraged and because of this they prevailed but when the people were discouraged Amalek prevailed. The passage concludes, his hands were faith. This alludes to a faith in addition to one’s faith in God. It alludes to faith in the fact that God will surely save them despite their lowly situation. You are children of Hashem your God and I am with him in his distress. The holy rabbi of Avritch said that God dwells with the people even in the depths of their impurity and anyone who denies that is a heretic. Through the power of this faith Joshua weakened Amalek and his people with the sword. Faith and encouragement have the power to help a person uproot the Amalek that resides within him.

 

 

 

 

 

 

 

 

[Character Purification: Section Four] Chapter Five

 

   The war against one’s internal enemy is comparable to a regular war; one needs to know the various strategies of battle—Wage war with strategies (Proverbs 24). There are three kinds of war: 1. completely obliterating the enemy, as it is written (Psalms 18), I will pursue my enemies, overtake them and not return until they are obliterated. In this kind of battle a person rages against the enemy with all his might in order to completely uproot the evil within him; 2. a defensive war in which a person remains vigilant and prevents the enemy from gaining any ground; 3. weakening the enemy through depriving them of weapons and food etc… If one is able to wage a full war of obliteration on his evil—that is certainly preferable. If one lacks the strength for a full out war he can at least ensure that he is vigilant and prevents the enemy from infiltrating his territory. At the very least he should ensure that he doesn’t provide his enemy with weapons and supplies!

For this reason he should be wary of indulging in bodily pleasures even though they are permitted.

 

   Another essential requirement for the warrior is consistency. One needs to be constantly vigilant for the enemy is always ready and will seize every opportunity to attack. It is also essential that the warrior believe in victory and know that there is no turning back. The choice is simple—win or be destroyed. The war that a person wages against his own evil is likewise a matter of life or death, for if his negative traits prevail his life will be utterly miserable. One needs to be resolute and utterly determined—bold as a leopard and strong as a lion—to uproot the evil within him.

 

 

[Character Purification: Section Four] Chapter Six

 

   Prayer is especially relevant in this endeavor. Our master, the Elder of Lekovitch commented on the saying of the sages, “Our father Abraham was tested ten times and stood in all of them” (Avot 5)—“Standing” connotes prayer. (Berachot 6b). When Abraham faced a test he prayed that he should be able to withstand it. Sometimes prayer has the effect of postponing adversity, but in order for the adversity to never return, there needs to be complete self-sacrifice. Only such devotion is effective in completely removing every trace of negativity. This is indicated by the sages in their discussion of why, in contrast to Chanukah, no Hallel is recited on Purim—“for we are still slaves of Achashverosh” (Megilla 14a). This explanation seems difficult. Isn’t the miracle of being saved from Haman’s decree as significant as the Chanukah miracle of re-establishing sovereignty over Israel? What difference does it make that “we are still slaves of Achashverosh?” The answer is that the miracle of Purim came about through fasting and prayer whereas on Chanukah the miracle came about through self-sacrifice. Mattityahu and his sons were willing to die for the sanctification of the Name; they were fewer and weaker than their enemies yet they went out to fight. It is because of the degree of self-sacrifice associated with Chanukah that Hallel is recited on that day and not on Purim. Nothing stands in the way of self-sacrifice and it is the only way to fully uproot the evil within. We find similarly that when the Israelites stood at the edge of the Sea of Reeds the Holy One said to Moses (Exodus 14), Why are you calling out to me? Speak to the Children of Israel that they should travel! What were they to do in such an awful situation? The matter though is clear. In a situation where one needs to fully uproot evil, prayer is not enough; one needs complete self-sacrifice. The Holy One therefore told them to travel—jump into the sea with complete devotion—for only then would they be fully free of Egypt; You will never see Egypt again. The same is true for every individual in his battle to uproot his root of wormwood and gall. One needs to live in a manner of self-sacrifice. The holy Elder of Lekovitch explained the verse (Psalms 89), which person will live and not see death?—“How can a person experience sublime spiritual life without looking death in the face?” It is through the attitude of self-sacrifice that one finds one’s rectification.

 

 

Character Purification: Section Five

 

The Acquisition of Positive Traits

 

Chapter One

 

   There are two parts to character rectification: they are turning from evil—uprooting the source of negativity from one’s being, and doing good—the acquisition of positive traits. The fact that a person has succeeded in uprooting the evil from within him does not mean that he has acquired positive traits; the acquisition of positive traits is a task unto itself, though the uprooting of negative traits is an excellent preparation for it.

 

   Let us take the trait of humility as an example. The fact that a person has uprooted arrogance from his heart does not mean that he is humble. Humility is a supreme trait unto itself. The holy Rabbi Menachem Mendel of Vitebsk would say that the only way to attain any level of divine service is through humility (quoted in Torat Avot, Shemot). In the Torah we find that Moses was more humble than any person on the face of the earth (Numbers 12). The intent here cannot possibly be that Moses lacked arrogance, for arrogance is absolutely prohibited—the sages compare it to idolatry! The intent, rather, is that Moses possessed the supreme positive trait of humility in the greatest measure. Rabbi Yaakov Emden (Avot 4) explains that humility is only found in a person all of whose 248 limbs and 365 sinews have been watered from Torah; this is what leads him to this superlative trait, a trait which the sages considered greater than all others. Humility is actually a state of complete nullification before the Blessed One (as we will explain in Pathways of Hassidut, Section 3).

 

   The same is true for the trait of loving one’s fellow; the fact that one does not hate one’s fellow does not constitute the trait of love! The love of one’s fellow is described by Rambam (Deot 6:3) as “to love every single Jew as his own body.” The tzaddikim greatly emphasized the importance of developing this trait. Our master of Kobrin—may his merit shield us—used to say that he would let his head be used as a stand for sawing wood if a Jew would benefit from it! The only praise he permitted people to say after his passing was that he truly loved his fellow Jews. In Rabbi Chaim Vital’s book Shaarei Kedusha (2:4) he writes that Moses merited the great heights that he attained through the love  that he had for his fellow Jews and his empathy with them in their suffering.

 

   The same is true for other traits: The fact that one is not evil does not mean that he has acquired the trait of kindness; the fact that one is not sad does not mean that he has acquired joyfulness; the fact that one is not lazy does not mean that he has acquired enthusiasm. This is also indicated in the words of Rabbi Yochanan ben Zakkai to his students (Avot 2): “What is the good path that a person should cling to…? What is the evil path that a person should distance himself from?” The same idea is indicated (Avot 5) in the contrast the sages make between one who is a student of Abraham our father and one who is a student of Bilaam. The fact that a person lacks the evil traits possessed by the students of Bilaam does not mean that he is included in the students of Abraham. This distinction is clear.

 

[Character Purification: Section Five] Chapter Two

 

   The acquisition of positive traits is an endless process and people are endowed with different emotional and spiritual capacities for it. In Scripture we find (Psalms 15): O God—who can spend time in your tent? Who can dwell on Your holy mountain?  One who walks in sincerity, does what is right, and speaks the truth in his heart….One who does these will never falter. We see from here that one needs exquisitely refined traits of character in order to be fitting to enter the domain of the Holy One. One needs to purify one’s action, speech, and thought, and in the absence of such purification—though he is busy in Torah study and prayer—he will not be among those who dwell on your holy mountain.

 

   The incident related by our sages concerning Rabbi Yehudah Hanassi illustrates the extent to which character purification is necessary. It is related (Baba Metzia 85a) that our holy rabbi was afflicted by a most terrible illness for thirteen years. The illness afflicted him because of something he did: He was in the market place when a calf in line to be slaughtered came to him, nuzzled itself under his cloak and whimpered. The rabbi said to it, “Go, for that is what you were created for.” It was then decided in heaven that the rabbi should suffer for his lack of compassion. The illness also departed because of something he did: The rabbi’s household maid wanted to remove some kittens which had nested in the house. The rabbi said to her, “Leave them. It is written, His compassion is on all His creatures.” Now it is related of our holy rabbi that he was a man of such sanctity that he never indulged in even a minute amount of worldly pleasure. Due to his great refinement of character a matter that would not normally be considered significant was considered to be a flaw. The sages tell us that “The Holy One is exacting as a hair’s breadth with those who are in awe of Him.” From the above incident we see that this principle applies not only in regard to commandments and prohibitions but that it also applies to matters of character traits.

 

 

 

 

[Character Purification: Section Five] Chapter Three

 

    As difficult as it is to uproot one’s negative traits, it is infinitely more difficult to acquire positive ones.  Unlike the uprooting of the negative, the acquisition of the positive requires that a person be completely transformed into a being that is wholly benevolent. If we take the commandment of loving one’s fellow for example: Rambam articulates the commandment as “to love every single Israelite as one’s own body…he should praise him, show consideration of his property, treat him with respect…as he would do for himself.” How can one possibly love another with the same intensity that he loves himself? This is indeed the most difficult of all the Torah’s commandments. It requires a complete transformation on the part of a person—something that is only attained by virtue of the fact that a Jew carries a part of God Above within him; this is what enables him to become wholly benevolent.

 

   Accordingly we can explain the statement of Hillel to the gentile who came to convert (Shabbat 31a), “What is hateful to you, do not do to your fellow.” The commentaries ask why Hillel phrased the instruction in the negative instead of simply instructing him, love your fellow as yourself. We can suggest an answer in light of the above. The lofty level of loving one’s neighbor as oneself can only be attained by one who a Jew who contains a part of God Above. The gentile, in his then current state, was not able to attain such a high level of love. For this reason Hillel instructed him to refrain from doing harm to his fellow. Having attained this level, and subsequently having become a complete Jew who contains a part of God Above, he would be able to fully love his fellow as himself.

 

   The same is true for the trait of truthfulness. Truthfulness is much more than refraining from falsehood. The term used by the sages is “truth in its truthfulness” (emet la-amito). It implies that a person’s every word, gesture, and movement—even every thought and feeling—is utterly truthful. As long as a person even entertains a false thought he cannot be considered one who speaks truth in his heart. The same is true for the traits that are enumerated as being those of the disciples of Abraham—a generous attitude, humility, and modesty. Each of these traits—as well as any other positive trait—can only be attained when a person has undergone a complete transformation so that his being is entirely virtuous.

 

[Character Purification: Section Five] Chapter Four

 

   As mentioned previously, the author of Chovot Halevavot expressed a great principle regarding character traits: They are like a string of pearls, interdependent.   This certainly applies to the acquisition of positive traits. Maharal writes that the ultimate wholeness is that a person be whole with his Creator, whole with his fellows, and whole with himself. These reflect three categories of traits: traits pertaining to a person’s relationship with God, his relationship with his fellows, and the processes that take place within his being. One’s traits are divided into lower, second tier, and third tier: lower refers to the domain of bodily drives; second tier refers to desires of the heart and emotional issues; third tier refers to matters of intellect—outlooks and opinions. To be whole in one’s character requires wholeness in all these aspects. The interdependence of traits is indicated by the saying of our sages, “one who is pleasing to people is pleasing to the Omnipresent” (Avot 3). Positive traits are a single block of pure gold. Only when they are a single block are they pure gold.

 

   In a famous statement Rabbi Pinchas ben Yair said as follows (Avodah Zarah 20b):

 

Awareness leads a person to enthusiasm; enthusiasm leads to attentiveness; attentiveness leads to refinement; refinement leads to purity; purity leads to separation; separation leads to holiness; holiness leads to humility; humility leads to fear of sin; fear of sin leads to piety; piety leads to divine inspiration; divine inspiration leads to the resurrection of the dead…

 

We see from the above that in order to attain divine inspiration one needs to have first attained wholeness in all the preceding attributes. It is similar to building a house; when part of the building is missing or damaged it may become structurally unsound and fall in the event of a wind or tremor. The same is true for a person’s spiritual building; it needs to be structurally sound in order to withstand the challenges of life.

 

   We have said previously that the 613 commandments are 613 counsels to attain holding close to the Blessed One. How much more is this true of positive traits of character! When a person is compassionate and benevolent he truly holds close to the Holy One. He merits to spend time in the Holy One’s tent and to stand in His holy place.

 

 

Character Purification: Section Six

 

For I said the world is built of  kindness

 

Chapter One

 

   Of all the positive traits, the trait of kindness is the principle one. Kindness and love comprise the basis of the world—for I said the world is built on kindness (Psalms 89). All matters of love and kindness pertain to the building of the world; all matters of cruelty pertain to its destruction. The greatest pleasure that sentient beings experience comes about through love and kindness. Concerning the above verse, the brother of Maharal explains that the divine will determined that the world be built on kindness and that the manner of reproduction be associated with the trait of love. The Blessed One could have created the world so that beings reproduce through an awakening of fear or the like, but the Blessed One wanted the world to be built on kindness—for He desires kindness. Our sages explained the commandment of you shall walk in His ways as emulating his traits—“Just as He is merciful, so too should you be merciful. Just as He is gracious, so too should you be gracious.” When a person emulates these traits, which stem from the divine trait of kindness, he holds close to the Blessed One.

 

   One who has became refined and elevated to the point of exemplifying kindness is not only a person who performs various acts of kindness with his body and possessions: his whole being is transformed into an entity of kindness. The matter is similar to what Scripture says concerning Abraham (Genesis 12)—you will be a blessing—you will actually become an entity of blessing, as the sages commented (Bereishit Rabba 39), “anyone who had contacted with him or saw him was blessed.” A true person of kindness empathizes with others and gives of his whole heart: When his fellow is crushed in suffering and despair he embodies the verse I am with him in his distress and through this he gives him encouragement; he is also a true partner with his fellow in times of joy. A true person of kindness is wholly attentive to others and influences all who enter his domain. This is because he loves others as his own body. He is surrounded by an atmosphere of love and camaraderie, and it seems that his whole existence is for the sake of others. Such a person of kindness is a reflection of the divine attribute of kindness, an expansive love that radiates to near and far. Someone who lacks this characteristic is constricted: his love is confined to love of himself; he sees only himself and thinks only about himself. Such a person is hardly more than an animal.

 

[Character Purification: Section Six] Chapter Two

 

   When one conducts oneself with kindness, he merits that the Creator too relates to him in kindness and removes all harshness from his life. The Baal Shem Tov explains the verse (Psalms 121) Hashem is your shadow as meaning that like a shadow Hashem conducts Himself, as it were, in the same manner as the person conducts himself. (This is also written in earlier works such as Shaarei Avodah of Rabbeinu Yonah 42). The Almighty is kind to one who behaves kindly and conversely, when one behaves cruelly—however justifiable his behavior—it arouses the quality of harshness. In the words of the sages (Shabbat 151b), “Whoever has compassion on creatures—Heaven is compassionate with him. Whoever does not have compassion on creatures—Heaven is not compassionate with him.” The holy Rabbi Naftali Katz of blessed memory explained the double usage of the word “open” in the verse (Deuteronomy 15) you shall open, open up your hand as signifying that through one’s opening his hand and heart to his fellow, he will be showered with great blessings and  abundant compassion from Heaven. Maharal explains this at length (Netiv Gemilut Hasadim 3). Similarly, we find an incident related in the Midrash (Bereishit Rabba 33) that Rabbi Tanchuma once decreed a fast day during a period of drought yet it did not rain. He then ordered the people to perform acts of kindness with one another. We are told that it finally rained as a result of a certain man who acted kindly with his ex-wife.

 

   In the book Yesod Ha-avodah (micht’vei kodesh) the author writes that when one has an opportunity to act kindly he should consider it as if he came across a great treasure. Our master Rabbi Moshe of Kobrin used to say that a day in which a person did not perform some act of kindness with his fellow is not considered a day. The sages relate that one who toils exclusively in Torah, without also performing acts of kindness, is considered as if he has no God to protect him (Avodah Zarah 17b; see Rashi’s commentary there). Acts of kindness arouse divine favor.  In the Jerusalem Talmud (Taanit 4:4) it is written that one who behaves kindly dwells in the shade of the Blessed Holy One. This is even more so when the beneficiary of the kindness is someone of special importance. The sages compared this to performing kindness with the entire world (Vayikra Rabba 34). The same is true for one who performs acts of kindness for an entire community; this is a truly immense matter and it arouses abundant compassion and kindness from Above.

 

[Character Purification: Section Six] Chapter Three

 

  Our father Abraham began the rectification of the world through his kindness. This is the meaning of the verse  for I said the world is built on kindness for before Abraham the world was in a state of chaos and void. It is because the state of rectification began with Abraham that we also single him out in the blessing of the patriarchs in the Amida prayer—“shield of Abraham” (Magen Avraham). 

 

   Our sages said (Avot 5): “The disciples of Abraham our father have the qualities of a generous attitude, humility, and modesty.” It seems incredible that they did not mention Abraham’s outstanding trait—his deeds of kindness! The reason is that the sage is guiding us to be disciples of Abraham; he is teaching us how one reaches the state of embodying kindness in the manner of Abraham. It requires a generous attitude, humility, and modesty. These three traits indicate an absence of egotism for egotism prevents a person from loving another. Though one may perform many acts of kindness, if one operates out of self-love he is not a disciple of Abraham. The disciple of Abraham is one who is moving toward becoming essentially kind, not incidentally kind for ulterior motives. The essential kindness exemplified by Abraham is one in which ego is absent. In order for a person to attain this he needs to cultivate a generous attitude, humility, and modesty.

 

   Our sages pointed out a difference between the essential kindness of Abraham and a kindness that is not essential: “It is the way of the truly kind ones to chase after the destitute” (Shabbat 104a). The essentially kind person is prepared to give up physical comforts and even spiritual attainments in order to give to others. This is the quality of Abraham described in Parshat Veyera (Genesis 18) who, despite his physical condition of weakness following circumcision, longed to bestow his generosity upon guests. Though he was communing with the Divine Presence he interrupted in order to show hospitality—“Hospitality is even greater than welcoming the Divine Presence”—and it made no difference whether his guests were righteous folk or dust-worshipping Arabs for the essentially kind person does not require any particular quality on the part of the recipient in order to arouse his kindness. Abraham even prayed that the evil people of Sodom and Gomorra be spared destruction.

 

   There is an exceptional quality found in Abraham’s hospitality. Usually the recipient of kindness feels a measure of shame due to his needy state. When we examine Abraham’s language though we find that he regards himself as the recipient: If I have found favor with you please do not pass by your servant. Please take some water…It is not his guests but Abraham who is the recipient, for his guests provide him with the great delight of performing acts of kindness. The travelers are tired and thirsty from their desert journey yet Abraham begs them to show him kindness!

 

  It was this level of kindness that Eliezer looked for in Rebecca when he tested her worthiness to join the family of Abraham. When I say to a lass “Please tip your jug down for me to drink” and she replies “Drink, and I will also give your camels to drink”—that is the girl designated for Your servant Isaac. Even if she would have given him to drink, that alone is not sufficient evidence of her essential kindness for it may be that she merely felt sorry for him. The indication of her essential kindness was the fact that she also offered to give drink to the camels—something that Eliezer never asked for—for one who is essentially kind radiates kindness upon all.

 

[Character Purification: Section Six] Chapter Four

 

   Kindness is an all-encompassing quality; it applies to one’s possessions, body, home and soul. The classic commandment of charity (tzedaka) is when one gives one’s possessions to someone in need as it is written (Leviticus 25), When your brother becomes poor… you shall strengthen him. It also includes the commandment of lending to the needy as it is written (Exodus 22), If you lend money to the poor among you… The sages (Mechilta) explain that the word “if” (“im”) here designates an obligation. The depth of this obligation is apparent from the fact that the holy Torah describes one who refrains from lending as having wickedness of heart (bli’aal)—the same term that is used to describe an idolater (Deuteronomy 13). Regarding the commandment Scripture also states you should have no ill-will in your heart when you give to him. One needs to perform the commandment with all one’s heart.

 

   Kindness with one’s body includes various positive commandments such as visiting the sick, participating in funerals, helping people load and unload, returning lost objects and the like. Each of these activities contains an additional component—the enthusiasm with which one engages in them. One should treat these opportunities as if they provide him with enormous wealth. Through bodily acts of kindness a person performs Hashem’s will with his limbs and his body becomes purified.

 

  To create a home of kindness is special indeed. The sages said (Avot 1), “let your house be open wide and let it be a place for the poor.” This is a supernal level of kindness for through it one’s house becomes sanctified for Hashem as an object of commandment. This applies especially to the commandment of hospitality to guests, a commandment that the sages greatly emphasized for it applies both to the poor and to the rich. They said (Shabbat 127a), “Bringing guests into one’s home is greater than welcoming the Divine Presence.”

 

   How can it be that welcoming guests is greater than welcoming the Divine Presence? We can explain it as follows: When someone shows hospitality to the son of his beloved friend, his friend is more satisfied by the hospitality shown to his son than if he himself would have received it. Every Jew is a child of the King. Therefore when one shows hospitality to his fellow—even if he has never met him—the Blessed Holy One has tremendous satisfaction—an even greater satisfaction than had He been welcomed Himself.

 

    The author of Sefer Hachaim (3:3) writes:

 

A person should bring close his neighbors and acquaintances. Even though they be wealthy, he should invite them to his house to  honor them. This is the commandment of hospitality; the sages counted it as one of the commandments that one eats the fruits of in this world and the principle reward still remains in the world to come…There is nothing like food for bringing close those who have strayed and for strengthening the bonds of love between people. One should rejoice in this commandment, not concern himself over expenses incurred, and thank them for coming to his home. This is the manner of Abraham who ran towards his guests, bowed to them and implored them to receive his hospitality. Even if he is as great as Abraham he shouldn’t refrain from serving them personally.

 

As we mentioned above, when one brings guests into one’s home, besides the great commandment of hospitality one is also transforming one’s home into a sanctified domain—an article of commandment. When the hospitality is toward guests who are dedicated to serving Hashem the commandment becomes even greater for it creates a wonderful combination of kindness and the service of Hashem. How fortunate his lot!

 

 

[Character Purification: Section Six] Chapter Five

 

   The greatest kind of kindness is the kindness that one bestows with one’s soul and spirit. This is includes giving empathy, understanding and encouragement to one’s fellow in his time of distress. There is no distress greater than emotional distress; no experience is more difficult than being in a state of utter misery and having no-one to listen to him and share his sorrow. One who is truly kind of spirit will seek ways of empathizing with his fellow in times of distress, free him from his loneliness, encourage him and bolster his faith that the Holy One will help him. This is the greatest kindness of all—one that applies both to the poor and the rich. Rabbeinu Yonah writes of this in his work Iggeret Hateshuva (27, 28):

 

Many are familiar with the obligation of charity but they are not familiar with the great idea of kindness…for even a person who does not have the means to give money…should give charity with their words…and make their deeds greater than those who give charity with money…When a person gives good advice he reaps the reward for the result that the advice causes…and the satisfaction his fellow experiences in the knowledge that others want the best for him…

 

Or sages said in Midrash Shir Hashirim (5:2): “I am asleep but my heart is awake—I am asleep in exile with no ability, yet my heart is awake to render kindness.”  In addition to the commandment of kindness one who acts this way is also fulfilling the commandment of going in His ways. Even when a person does not know the extent to which he is truly being empathetic he still needs to strive to be merciful and compassionate. This is also included in the commandment of loving your neighbor as yourself.   One needs to feel the anguish of the other—this is the ultimate level of kindness.

 

 

 

Character purification: Section Seven

 

You shall choose life

      

Chapter One

 

   The key to a person’s happiness and fulfillment is through the refinement of his character. One who has not refined his character is plagued by his negative tendencies and his life is miserable. The holy Torah alludes to this (Deuteronomy 30): Look, I have set before you today life and goodness, death and evil…the blessing and the curse…Choose life so that you and your children live! This passage alludes to matters of character refinement for the Torah has already exhorted concerning the commandments in the previous verses. The holy Torah calls character refinement life and goodness and calls negative traits death and evil. Refinement of character is the greatest source of blessing; the Torah exhorts to choose life and through this exhortation the Torah informs us that we have the ability to refine our characters.

 

   When a person refines his character he feels the closeness of the Holy One. There is no greater satisfaction than being at peace with the Creator as it is written (Psalms 73), And as for me—the closeness of God is good. When one senses the closeness of God he is happy and contented. He is at peace with the Creator, with others, and with himself. He knows that whatever the Creator does for him is for his benefit. Our sages said concerning this (Avot 4), “Who is wealthy? One who is satisfied with his lot.” Even though his circumstances may be ones of poverty, if he has succeeded in truly refining his character he will be happy with his lot, at peace with himself and with others. He will give love and receive it freely, he will not get angry or be arrogant, nor will he attempt to bolster his own status by deriding others. His life is full of goodness and wholesome spiritual content.

 

   The opposite is true for one who does not attempt to refine his character. He is difficult to get along with, does not enjoy the company of others and is constantly angry at them. He feels lacking and miserable, and even his own family may find him intolerable. He may experience terrible pangs of conscience over his behavior and never be at rest. Concerning this the holy Torah tells us I have set before you life and goodness, death and evil…Choose life!

 

[Character Purification: Section Seven] Chapter Two  

 

   A person has two alternatives: one is the way of kindness and the other is the way of severity. A person who walks the path of kindness will constantly be striving to give to others and express love. Even if he has achieved much in other areas he still chooses to make his world one of love and generosity. He makes every effort to love every person; he strives to help his fellow in every possible manner—in thought, speech, and deed. He constantly arouses the love that is in his heart. His gaze is one of compassion and beneficence on all who come into his domain; his words are words of healing, and his thoughts concern how he can best help others. He is always gentle and easy to get along with; he is optimistic and emphasizes the positive; he knows for certain that the Holy One loves him and only does things for his benefit; he loves the Omnipresent God, he loves people; he neither gets angry at others nor with himself. His life is brimming with content for himself and all who come in contact with him; only goodness and kindness pursue him.

 

   One who is on the path of severity, by contrast, is tense and difficult to get along with. Though he may be a Torah scholar and a God-fearing person, his gaze is threatening and he creates an atmosphere of tension in his company. He is angry and bitter with himself and with others; he is consumed by negativity and tension; unwittingly he pushes away all who come to him. Such a person is in a state of contraction; his days are agony—days of no desire.

 

   The Torah commands us choose life! An individual’s world and the world at large is only built through kindness—for I said the world is built on kindness. Kindness is the key to a person’s happiness and the happiness of those around him.

 

[Character Purification: Section Seven] Chapter Three

 

   In light of the above we can understand the meaning of the Mishna (Avot 2): “…Go and find out the path which a person should cling to. Rabbi Eliezer says it is a beneficent outlook; Rabbi Yehoshua says it is a good friend…Rabbi Elazar ben Arach says it is a good heart. Rabban Yochanan ben Zakkai said to them, ‘I prefer the words of Rabbi Elazar ben Arach for they include your words.’…He said to them, ‘What is the evil way from which one should distance oneself?’ …Rabbi Elazar ben Arach said it is a bad heart.” The holy sage Rabban Yochanan ben Zakkai determines here that the main factor in matters of character is the heart. What does he mean by “a good heart?” He cannot mean compassion and empathy—that a person participates in the joy and suffering of his fellow for that is only a matter of interpersonal kindness; it is not an all-encompassing trait that includes the relationship between a person and God and his attitudes toward himself. The meaning of the phrase is explained  in the writings of one of the early Rabbis, Rabbi Yitzchak ben Shlomo of Toledo. The person who has “a bad heart” is “one who worries and complains over all kinds of losses.” This is indicated in the verse (Proverbs 25), one who sings songs of a sorrowful (lit. “bad”) heart. Such a person will develop many negative traits. A good-hearted person, by contrast, will be happy with the little that he has as if it were a feast. Concerning this the verse says (Proverbs 15), All the pauper’s days are dismal but the good of heart are always feasting.

 

   There are two basic forces in the world—the force of kindness, compassion, and love—and the force of severity and the arousal of judgment.  These forces also exist within a person and a person of “good heart” is one who exemplifies the force of kindness. He sees every event as an expression of kindness. He feels the all-bestowing goodness of God deeply and knows that every happening is from his compassionate Father in Heaven. This profound sense enables him to handle the vicissitudes of life with relative ease. He knows that He has made an end for darkness. The fact that one receives the Creator’s conduct with a good heart actually brings about an arousal of kindness from Above. This is the transformation of severity to compassion and it is the cause of spiritual and physical satisfaction. One who is of “bad heart,” by contrast, constantly regards every event as a terrible difficulty; he imagines that God is maltreating him; he is angry, bitter, and defiant; he is full of sorrow and anxiety and through all this he actually arouses stern judgment upon himself from Above. Our master, quoted in Torat Avot, writes in a letter that for one who lovingly receives God’s conduct—God  behaves “measure for measure” with love and kindness; the Blessed Holy One likewise receives him “as he is” and forgives him all his wrongdoing.

 

   The attribute of good-heartedness encompasses not only interpersonal matters but also matters between a person and God as well as between a person and himself. A person who is filled with sorrow and worry will see primarily the negative traits of himself and others. A person’s heart is reflected in another person like a person’s face reflected in the water (Proverbs 27)—people appear to be angry when the viewer is angry; the same is true for the way one views the Creator. The sages said (Kiddushin 41a): “An angry person has only his anger.” This is because his anger actually arouses anger from Above. Likewise the holy Rabbi Michel of Lekovitch instructed his daughter to be very wary of dejection for “one groan brings about another.” From all the above we can understand why Rabban Yochanan ben Zakkai chose “a good heart” as the most important quality; it encompasses all of a person’s life and relationships and is the key to all positive qualities.

 

[Character Purification: Section Seven] Chapter Four

 

   A person of positive character traits has a positive attitude toward life. He rejoices in creative activity and anything of a constructive or useful nature, even if it doesn’t concern him personally. He will also see the positive side of every matter rather than the negative. A person of negative traits, by contrast, is consumed by his own negativity. He sees the negative in every person, encounter, and matter; he is critical of everyone and everything; his very presence brings with it an atmosphere of oppression and discomfort.

 

   One who has refined his character expresses love and kindness constantly. The sages comment on the verse describing Abraham—you will be a blessing—“whoever touched him was blessed; whoever dealt with him was blessed; whoever saw him was blessed.” Such a person loves everyone and sees only the good in them. This is expressed in the saying of the sages, “Israel reckons according to the moon.” Even though the moon has a dark side, as soon as we see even a sliver of light we sanctify it and dance towards it. We consider even the tiniest sliver of light to be a luminary. A person with such an attitude will bring good will to both God and man—how fortunate he is!

 

[Character Purification: Section Seven] Chapter Five

 

   When we consider all the above it becomes clear that the root of the matter is very simple. The force of evil and adversity is that which contracts one’s heart and mind to be focused exclusively on one’s own small world. He is irritated by anything that threatens to disturb his own small-minded state. His healing is to be found by leaving this state of mind, by seeing the wide open spaces filled and sustained by the Holy One’s light. When he experiences being elevated from this contracted state, he will see the brightness of the world and all that disturbed him previously—the jealousy, lust, and craving for honor—they will become insignificant.

 

   This is the idea of exile and redemption. Exile is the state of confinement and spiritual and emotional contraction; redemption is the state of not being limited by borders. It is also the difference between the concepts of light and darkness: darkness is a small field of vision; light is an expansive one. These states of being are indicated in the terms “good heart” and “bad heart.” Having a “good heart” means having an expansive perception that sees the good in every person. Such an outlook endows one with the capacity to live and overcome even in the face of the most distressing events.

 

   Behold I place before you good and evil. These two extremes have nothing between them. When a person truly lives on the good path, negativity is dispelled from him completely. When he purifies his trait of love he comes to the fullest love of God. The development of one’s positive traits is the most fundamental aspect of the spiritual life and it is the key to both one’s spiritual and physical contentment.

 

 

 

 

Pathways of Character Purification—You shall be holy

 

Introduction

 

   Holiness is a matter of paramount importance. The holy Torah commands us concerning it in numerous places: You shall be holy…(Leviticus 19), You shall sanctify yourselves and be holy…You shall be sanctified unto me for I am holy (Leviticus 20). The mission of Israel as described in God’s words to the people before they received the Torah is: You shall be for me a kingdom of priests and a holy nation (Exodus 19). A holy nation means a nation whose very substance is holiness, not just one who performs the commandments. This idea is alluded to in the words of the sages in Torat Cohanim (beginning of Parshat Kedoshim):  “This section was said in assembly because most of the body of the Torah depends on it.” The commentators find these words difficult for most of the commandments are not to be found in this section. We can explain though that the intent of the sages is that most of the body of the Torah is in fact dependent on the commandment of You shall be holy, because a person’s observance of the commandments is in proportion to the holiness he has attained. This idea is also alluded to in Jacob’s dream (Genesis 28): And behold a ladder standing on the earth, its head reaching up to heaven, and behold angels of God ascending and descending it. In the Zohar it is written (1:149b) that ladder signifies the attribute of Yesod (sexual matters); Jacob was shown that this attribute stands on the earth—it pertains to earthly matters, nevertheless its head reaches up to heaven—when a person follows the divine will and raises this attribute to its source he reaches up to heaven. The angels of God mentioned in the verse are those who serve God; they ascend and descend on it; all of their spiritual ascensions and, God forbid, all of their falling depends on the level of purity and holiness that they have attained in this area. This is also alluded to in the verse Who will ascend to heaven for us? (Deuteronomy 30)—“mi yaale lanu hashamayma”—which forms the acronym m-i-l-h meaning “circumcision.” One can ascend to heaven through purifying this attribute and one can descend to the depths.

 

   Who can ascend the mountain of Hashem and who can stand in His holy place? (Psalm 24). Acquiring holiness is like climbing the highest mountain: there are blizzards and treacherous conditions that prevent all but the very strongest from reaching the summit. The heroes who reach the summit are those who are afraid of nothing; they are persistent, courageous, determined and refuse to give up no matter how many times they fall. Besides their physical strength they have enormous powers of spirit: they have unshakeable confidence that through their indomitable efforts they will make it to the summit; they are absolutely resolute and focused in their effort letting nothing stand in their way—the tzaddik falls seven times and still gets up. This is the nature of the battle to come to the sanctuary of Hashem. One needs to have the clear faith that Hashem will help him and is with him; he needs to resolve that he will fight to the last drop of his blood to attain this goal; he will never become despondent regardless of how many times he falls. This is the way to ascend the mountain of Hashem and stand in His holy place.

 

   There are a number of facets to this commandment: It contains the directive to guard against sexual transgressions (see Rashi’s commentary); it is also a directive to sanctify oneself in areas that are permitted (see the commentary of Ramban who explains the commandment of You shall be holy as “that one should not be a vile person with the Torah’s permission.”). The highest level of this commandment is when the entirety of one’s physical life becomes sanctified in the manner of sacrifices—a sweet savor for Hashem. We will discuss holiness regarding negative matters before positive ones in the same manner as the aspect of awe precedes that of love. This is explained in the introduction to the Zohar: “the first commandment is the awe of Hashem as it is written the beginning of wisdom is the fear of Hashem. The second commandment is love of Hashem.

 

   The sages said (Kidushin 30b): “If that vile one confronts you, take him in to the house of study!” This means that one needs to study the effects and the tactics of one’s adverse nature in order to formulate strategies to overcome it. May our words bring about goodwill and arouse the desire to stay close in holiness.

 

 

Holiness: Section One

 

Holiness in the People of Israel

 

Chapter One

 

   Rambam includes laws of forbidden relationships and laws of forbidden foods in his “Book of Holiness.” We need to understand why these two areas are singled out as representing “holiness.” Furthermore, these areas are both negative prohibitions—one must not transgress the prohibition of forbidden relationships or forbidden foods—but does this observance alone bring one to be called “holy?”

 

   We find the basis for singling out these two areas in the Torah. The Torah uses the word “defilement” (“tuma”)—the opposite of “holiness” (“kedusha”) to describe the transgression of these commandments. In the section on forbidden relationships (Leviticus 18) we find: Do not defile yourselves with all these, for the nations that I am expelling before you defiled themselves with them; the land became defiled, I visited the sin of the land upon it, and the land vomited out its inhabitants. The sages said (Vayikra Rabba 24): “One finds the term “holiness” wherever there is restraint concerning forbidden relationships.” We find the same thing regarding food prohibitions. In the section about forbidden foods (Leviticus 11) the Torah states: I am Hashem your God; sanctify yourselves and be holy for I am holy; don’t defile your souls!...It is also written (Leviticus 20): Distinguish between pure and impure animals…don’t despise your souls through animals and birds… which I designated as defiled. From here we see that sexual prohibitions and food prohibitions are both associated with defilement and one who is careful concerning them attains holiness. (See the commentaries of Ramban and Seforno concerning why idolatry is also called defilement in the Torah).

 

   We can explain why the lofty term “holiness” is associated with these two areas. Eating sustains the existence of a person; food fortifies one’s blood and the blood is the life-force. When a person eats holy food and, similarly, when he sanctifies himself even with regular food to eat for the sake of Heaven, this causes him to have refined, holy blood; his sustenance is from holiness and he is called a holy person. The same is true concerning prohibited sexual unions; one who sanctifies himself, refrains from exercising his adverse lust, and channels his desire into that which Hashem permits—such a person thereby purifies and refines his blood. His blood is not “boiling” for transgression and through this it becomes refined and purified. The author of Shlah writes (Shaar       ha-otiot section 100) that when he left to get married, his teacher Rabbi Shlomo said to him, “sanctify yourself with great attentiveness in these two areas—food and sexual activity.” These two areas constitute the main holiness of a Jew. This is indicated in the comment of our sages (Berachot 10b) concerning the Shunamite woman who said about Elisha, a holy man is staying with us (2 Kings 4): “How did she know? One opinion is that she never saw a fly on his table. Another opinion is that she never saw any sign of emission on his bed.” This would seem to require some explanation: What prompted the sages to suggest only these two characteristics? The answer though is that word “holy” specifically indicates food and sexual matters. Elisha had attained such a level of holiness regarding food that even a fly (a sign of impurity) was not seen on his table. His table and his bed were what indicated his elevated level of sanctity.

 

   How is it that merely by taking care of not defiling one’s blood, one becomes holy? We can explain this with the verse, You will sanctify yourselves and you will be holy, a verse that seems redundant. The meaning however is You will sanctify yourselves and then automatically, you will be holy. The root and source of Israel’s holiness is the Blessed Holy One for His people are a portion of Hashem. Since one’s holiness is already present, one does not need to earn it but only not to lose it. This is also the meaning of the sages statement (Nidda 13b) on the verse, Be holy for I, Hashem your God am holy: “Whoever causes himself to dwell on lewd thoughts is not admitted to dwell in the presence of the Holy One.” This is the commandment to be holy, for if you are not holy you cannot be in the presence of Hashem for I, Hashem your God am holy. This idea is also alluded to in the verse (Numbers 15), do not stray after your hearts and after your eyes—refrain from dwelling on inappropriate thoughts, and, automatically you will do all of my commandments;  you will fulfill the entire Torah and be holy to your God for His people are a portion of Hashem. Rabbi Baruch of Medzibodz—may his merit shield us—commented on the phrase in the blessing after a meal, “our Holy One, the Holy One of Jacob”—“the holiness of Jacob came from Your holiness for it is You who gave him that sanctity. If so, sanctify us with your holiness also!” This idea is also apparent in the verse  (Exodus 22), Be a holy people for Me and don’t eat meat from a torn carcass in the field. The mere fact that you refrain from this food causes you to be holy people. All one needs to do to be holy is to refrain from defiling oneself in these two areas.

 

[Holiness: Section One] Chapter Two

 

   The commandment of the Torah—be holy—indicates that it is not enough to behave in a holy manner; one needs to actually become holy in essence. This is a gift from God who commanded us and gave us the capacity to be a kingdom of priests and a holy nation; in the language of the book Mesilat Yesharim (chapter 26), holiness “begins with effort and ends with a gift.” A personally is swayed by strong desires from his youth—(Psalm 51)—Indeed I was born with iniquity; with sin my mother conceived me, and during the course of life one becomes defiled through sexual transgressions, transgressions that affect not only part of the body but extend from the recesses of the mind to the outermost limits of the body. The sages indicate this idea in their words (quoted by Rashi on Numbers 15), “the eye sees, the heart desires, and the tools of action complete the task.”

 

   The author of Or Hachaim writes (Leviticus 18) that a person has the natural ability to fulfill all of the commandments with the exception of exercising sexual restraint. For this reason the section of the Torah that details these commandments begins with the words I am Hashem your God. To the extent that one is in relationship with Hashem is even able to exercise restraint in this area.  

 

[Holiness: Section One] Chapter Three

 

   Also included in the commandment of you shall be holy is the idea that your entire being should be holy; your holiness should be all-encompassing, for if any defilement remains within you it will spread and infect the rest of you.

 

   This complete holiness includes the holiness of one’s body in action, the holiness of one’s heart—that he shouldn’t desire anything that contravenes the divine will. It also includes the holiness of one’s mind—his thoughts and outlook. Defilement is a kind of disintegration; it spreads and affects everything it touches. We have already mentioned this idea concerning character attributes (Pathways of character purification, section 4) where we compared the matter to a storehouse of fruit; even one rotten fruit can ruin the entire storehouse. There is a story told by the tzaddikim of a certain pious man who would fast all week and engage in deep study and prayer. The Adversary was unable to find any aspect of his life to latch on to until one Shabbat when the pious man returned home after his long fast. The Adversary caused the wife to overturn the pot containing the fish and the soup-pot rendering the food inedible. “What’s happened to you that you’re dropping everything today?” blurted the man angrily to his wife. This sudden angry remark gave the opportunity for the Adversary to cling to him; his Torah study and his prayer was affected by it despite all his previous spiritual attainments. This is the extent of the commandment of you shall be holy; You shall be holy with all your very being, completely, consistently, with no area for the adversarial force to cling.

 

[Holiness: Section One] Chapter Four

 

   In the Midrash Mechilta (parshat mishpatim) we find it written: “…and be for me holy people. Rabbi Yishmael says: ‘When you are holy you are mine.’” We can also explain the verse, you shall be for me a kingdom of priests and a holy nation in the same way—You will only be mine if you are a kingdom of priests and a holy nation. Similarly we can explain the intent of the verse (Deuteronomy 14), You are children of Hashem your God…for you are a holy people for Hashem your God; God chose you to be a treasured people. This is the only occasion (besides the message sent to Pharaoh—my firstborn son is Israel)—in which the Almighty tells Israel you are children of Hashem. Here the Torah indicates why you are children of Hashem. It is because you are a holy people for your God. You were chosen because of your holiness.

 

   We will explain this further. The Divine spoke to the people before the giving of the Torah charging them to be a holy nation. This means a nation who not only behaves in a holy manner but is holy through and through. Such an exalted level was impossible to attain before the giving of the Torah. Even the patriarchs were called “upright” (yesharim), as indicated in Bilam’s words (Numbers 23), Let me die the death of the upright according to the sages (Avodah Zara 25a). Before the giving of the Torah the most a person could attain is the status of being “upright”—that is one who has absolutely no crookedness in thought, outlook, word and deed. The status of “holy” however cannot be attained through one’s own efforts; it is a gift from Above, for a portion of Hashem is His people. For this reason the Torah states, you shall be holy, for I am holy…When one sanctifies oneself down below, the Blessed Holy One sanctifies him from Above. Bilam, not being of the portion of Hashem, did not ask to die the death of the “holy,” only the death of the “upright,” for that was the highest level he could aspire to.

 

   “When you are holy, you are mine.” The meaning of this statement is that all of the commandments are counsel for fulfilling the commandment of holding close to Him.  The commandment of holiness though has a special place here for through it one holds close to Hashem. Holiness leads to holding close, which in turn brings about a drawing down of greater holiness from Above. The two commandments—you shall be holy and you shall hold close to Him—are interdependent.

 

[Holiness: Section One] Chapter Five

 

   Holiness encompasses all three dimensions of space, time, and soul. What we have mentioned previously has focused on the dimension of soul. The spatial dimension of holiness is represented by the Temple—(Exodus 25) Make me a sanctuary and I will dwell within them. The Blessed Holy One designated a place on earth below in which to make His holy presence manifest. This place is the center that radiates the light of holiness to the entire world and to all those who wish to become sanctified. The temporal dimension of holiness is Shabbat as it is written (Exodus 31), Keep the Shabbat for it is holy for you. It is also written (Genesis 2), God blessed the seventh day and sanctified it and (Exodus 20), therefore Hashem blessed the day of Shabbat and sanctified it. The festivals are called holy occasions, meaning that they attain holiness only through human effort; Shabbat however is intrinsically holy. Shabbat radiates its holy light to all who desire to conduct themselves with holiness.

 

   It would seem difficult to understand how Shabbat can be termed “holy;” doesn’t holiness require some object that it describes? The explanation though, as explained in the book Reishit Chochmah (Shaar hakedusha chapter 2), is that the Holy One Himself is the ultimate source of holiness but that holiness flows down to the world, as it were, through the holiness of Shabbat—the temporal dimension, as well as through the other two dimensions of space and soul. This is the reason for the repetition of the word “holy” three times in the verse, holy holy holy…

 

[Holiness: Section One] Chapter Six

 

   In light of the above we can understand the words of Rambam (end of Hilchot issurei biah): “In the whole Torah nothing is as difficult for the general population as refraining from sexual transgressions. For this reason a person should force oneself and behave with extra holiness.” The reason why it is so difficult for people to uphold this commandment is because it is their main purpose in life! The Torah exhorts us continually to be a holy nation, a holy people—for this leads us to hold close to the Holy One. While it is true that every individual is charged with a unique mission, the fulfillment of that mission depends on the degree to which one has become sanctified. For this reason one encounters more adversity in this area than in any other. Even when one has attained much in terms of Torah and good deeds, one still may need to act forcefully in the arena of holiness. There is a great difference between one who is instilled with holiness and one who is not—like the difference between darkness and light, as is alluded to in the Havdala blessing, “Who distinguishes between holy and profane, between darkness and light etc…” A life of holiness is a life of another dimension altogether.

 

   The holy Ari wrote that the main cause of Israel’s exile is deficiencies in the area of holiness. Your descendents (lit. seed) shall be wanderers—the exile, “wandering” is caused by “your seed.” Likewise redemption depends on the correction of this deficiency. In the festival Musaf prayer we recite, “gather our scattered ones from among the nations…bring us to Zion Your city with joy.” The numerical value of the word “Zion” is the same as that of the word “Yosef” (Joseph, who represents the attribute of “Yesod”). We merit the return to Zion through our perfecting this attribute, raising the fallen “holy sparks.” In addition we can also say that the reason the redemption depends on perfecting this attribute is because “a person was only created to delight in Hashem and take pleasure in the radiance of the Holy Presence” (Mesillat Yesharim, quoting the sages). The attribute of “Yesod” is the attribute of tremendous desire, an attribute that needs to be directed toward the Blessed Holy One—then you will delight in Hashem. This is the secret of redemption, for, at that time this attribute fulfills its function. In light of this idea we can also understand why the holy books stress that in the time immediately preceding the messianic era, the major adversarial force will be in this area. The sages (Sukkah 52a) mention that this is a special challenge to Torah scholars for “the greater the person, the greater the adversarial force within.” It is all because the secret of redemption hinges upon the perfection of this attribute. In the same way that there is national redemption, there is also individual redemption as is indicated in the Friday night prayer “Ribon Ha-olamim”—“have compassion on me in my exile and redeem me; awaken my heart to your love.” When a person truly feels the love and tremendous desire for the Holy One—this is an end of exile. Through this one corrects the attribute at its root level.

 

 

 

Holiness: Section Two

 

The commandment of holiness regarding negative prohibitions

 

Chapter One

 

   Our holy books quote the Zohar commenting on the verse (Genesis 3), sin crouches at the opening—“this refers to the opening of the body.” The decisive battle in a war is one that centers on the opponent’s greatest stronghold. In the war against one’s adversarial force the decisive battle concerns the attribute of desire, “the opening of the body,” the attribute of Yesod, one’s sexual drive—the “opening” to all material and body-related matters. This is the stronghold where the decisive battle is fought between the divine soul from Above and the animal instinct from below. While the divine soul prevail; will one become holy and pure as an angelic being, or, God forbid, will one live as an animal driven by his basest instincts? 

 

   The dreams of Joseph allude to this idea (Genesis 37). We are gathering sheaves in the field; my sheaf stood erect while your sheaves surrounded it and bowed down to it. This first dream signifies that earthly matters (symbolized by sheaves)  depend on the attribute of  Joseph, that is the attribute of  “Yesod.” Likewise, in the second dream—the sun, moon and eleven stars are bowing down to me—we see that heavenly matters also depend on this attribute. The verse also states (Genesis 42), Joseph is the ruler and the provider. This means that all spiritual and physical influx depends on this attribute. Our master, the holy Elder of Lekovitch commented (Torat Avot p.203):

 

Hashem is great in Zion and He is exalted above all the nations (Psalms 99)—Blessed Divinity is great ‘in Zion;’ the word ‘in Zion’ has the same numerical value of ‘Joseph.’ This means that Blessed Divinity is found within one who guards the holy covenant regarding sexual matters. He is exalted above all the nations. This attribute is higher than all other attributes—for attributes are sometimes referred to as ‘nations.’

 

Everything depends on this attribute—the light of faith, the light of Torah, the light of the holy Shabbat—it all depends on the degree to which one has engaged in sanctification.

 

   This attribute is like the heart of a person. Even if a person is weak, if his heart is strong he can live a long life. If his heart is weak, his life is in constant danger regardless of his physical strength. Similarly a person may have much knowledge of Torah and perform many good deeds, but if he is defective in this area, he is critically ill in a spiritual sense. Our master, the author of Divrei Shmuel—may his merit shield us—commented on the verse (Leviticus 13), the leper who has the ailment…and he calls out “defiled defiled!” Defilement is like a magnet; one kind of defilement attracts another. Certainly the same is true to an even greater extent with matters of holiness; one kind of holiness attracts another. Our master, author of Beit Avraham, commented on the verse (Deuteronomy 1), they crushed you from Seir to destruction—“the adversarial force can destroy a person who falls prey to it even a hairsbreadth (“se-ar”).  On another occasion he commented on the verse (Deuteronomy 33), He shined forth from Seir—“When one sanctifies himself even a hairsbreadth, he begins to shine!” This attribute is called “Yesod” meaning “foundation” for it is the very foundation of one’s spiritual life. In the same way that a building’s foundation is critical for its support and the smallest defect can cause the entire structure to topple, so too the smallest defect in this area threatens to destroy all of one’s spiritual life. Our holy rabbis commented on the verse (Psalms 115), they have eyes yet do not see, ears and do not hear—“If one uses one’s eyes to fulfill one’s lust, one will not see His blessed glory. If one uses one’s ears for one’s own pleasure, one will not hear the word of Hashem.”

 

 

[Holiness: Section Two] Chapter Two 

 

   In light of the above we can understand why our sages stressed the importance of this attribute more than all the transgressions mentioned in the Torah. The sages say (Niddah 13b), “if a thorn is lodged in his underbelly, he should let his stomach be ruptured rather than go down to the pit of destruction.” This is the extent of the emphasis that the sages placed on keeping away from even the slightest impropriety regarding sexual transgressions. Even though we have a principle that the saving of life supersedes the Torah’s prohibitions, the sages said, “let his stomach be ruptured rather than go down to the pit of destruction.” They also said (Sanhedrin 75a): “One who became love-sick over a certain woman…let him die rather than even talk behind a fence with her” Rambam quotes this as Halacha (Yesodei HaTorah 5:9) and writes that this is even the case if the woman is single. The sages compare these matters to idolatry and murder and say that it incurs the death penalty from Heaven. They also stress the importance of avoiding gazing. The sages say (Baba Batra 57b) on the verse (Isaiah 33), he closes his eyes to avoid seeing evil—“Rabbi Chiya bar Abba said: This refers to one who does not gaze at women who are standing and doing their laundry.” Further in that discussion the rabbis ask: “What is this referring to? If there is an alternative route to travel, he is wicked for choosing that route!” Rashbam explains that even though he closes his eyes he is still wicked for putting himself into this situation for he should have stayed clear, as they say elsewhere (Chullin 44b), “Stay away from unsightliness.” The matter of forbidden gazing is so severe that even one who refrains from gazing is called wicked just by putting himself in a situation where he could gaze! The sages said (Yoma 74b) on the verse, to see with the eyes is better than going in person (Ecclesiastes 6), “sinful gazing is worse than the actual sin!” There are a number of reasons for this.  At any rate we see from here how much our sages were strict in this matter. They were also strict regarding thought. They said (Avodah Zara 20b) on the verse (Deuteronomy 23), guard against any evil matter—“one should not think during the day about a matter that will defile him during the night.” We do not find a prohibition against thought in other matters of the Torah. Some authorities (Rabbeinu Yonah in his letter of teshuva) consider such thoughts to constitute a negative Torah prohibition. The reason for this is that a Jew’s holiness is his spiritual soul; his holding close to God Above depends on it. Arizal writes that one’s soul departs when one becomes defiled. Only through immersion and purification does it return.

   The Hassidic teachers place even greater emphasis on these matters than do the sages. Hassidic teaching is based upon the idea that all six hundred and thirteen commandments are counsels to fulfill the commandment of you shall hold close to Him. Nothing causes one to be distant more than defects in this area; the impurity creates barriers of separation that prevent one from sensing the closeness of Blessed Divinity. It is for this reason that the adversarial force allows a person to be particular and strict in all other areas as long as he belittles matters pertaining to holiness—one’s spiritual foundation—for through this the adversarial force has one wholly in its grasp.

 

 

 

 

[Holiness: Section Two] Chapter Three

 

   One’s spiritual life hinges on this attribute; therefore it is critical for one to attain clarity regarding it. The matter of sexual transgressions seems to be full of contradictions and there is a particular need for clarity in this area so that one can be rid of all confusion. First one needs to be able to distinguish between that which is deliberate, that which is inadvertent, and that which is unintentional but for which one bears some guilt due to neglect. A transgression that is close to deliberate comes under the category of acts that one should give up one’s life rather than commit. In The holy Zohar (Vayechi 219) it is written that teshuva does not help for such offences. One also needs to recognize that which is completely inadvertent. Even that which is inadvertent affects the layers of one’s spiritual being; nevertheless one should not become despondent but find encouragement in Hashem, asking His compassion that he stumble no more. The main thing is that he should not fall prey to the adversarial force that would clip his spiritual wings and cause him to fall into despondency. One needs to pay particular attention to discern between that which is truly inadvertent and that for which he bears some responsibility for he should have kept away from every unsightly thing, from anything that could bring him to fail.

 

   A person also needs to gain clarity when accounting for his actions; there is an accounting before transgression and an accounting after it. When a person is overcome by the adversarial force he needs to fortify himself in the faith that the Blessed Creator knows every person’s deeds and thoughts, and that those who transgress His commandments are punished. He should arouse the fear and awe of the Almighty at such a time. Our master the author of Beit Avraham commented on the verse (Proverbs 31), God-fearing woman—that the only way to counter lust is through the fear of God. If one were to utilize one’s love of God in such a situation, there is a danger of his love “slipping” into adverse desires. The author of Divrei Shmuel writes about this (Parshat Vayechi): Jacob asks his son Joseph concerning Menashe and Ephraim who are these? (Genesis 48). The Hebrew phrase for who are these (mi eileh) has the same letters as the word “Elohim” which denotes as aspect of severity. Jacob was asking Joseph why these sons, Ephraim and Menashe, placed so much emphasis on the “severe”—the aspects of fear and awe rather than love. Joseph answered They are my sons that God gave  to me in this—meaning “in this place”—a place full of impurity. In such a situation the only way to subdue one’s lust is through the fear of God. Our master, the Holy Elder of Slonim said that one cannot uproot one’s adversity through the intellect alone; one needs to toil and arouse one’s fear of Hashem—“there is judgment and there is a Judge.”

   There is also an accounting to be made after one has failed. Even then one must not become despondent but be strong in asserting his faith in Hashem’s compassion—that “no-one remains cast away.” Our master the author of Divrei Shmuel once quoted the prayer, “The angelic multitudes above give you a crown O Infinite One our God, along with Your people Israel gathered below.” After quoting it he screamed, “Even those who are below below below—even they give You a crown along with the angelic multitudes!” The word for “crown” (keter) has the same letters as the word for “cut off” (karet). Even if—God-forbid—a person has fallen to the very depths of the pit, they are not permitted to become despondent! Blessed Hashem is the gatherer of His dispersed  people Israel and He has prepared a way of healing for them as will be explained (section six). How much more so should one who failed inadvertently not allow his spirits to fall. One should know that if he sanctifies himself to the extent he is able, the Blessed Holy One causes him to be sanctified in ways that he is unable to attain on his own.

 

[Holiness: Section Two] Chapter Four

 

   The main way to avoid failings in this area is through the awareness of one’s exalted holy status—a part of God above. Supernal holiness hovers over him as long as he doesn’t blemish his holy status. This is the meaning of the command, You shall be a kingdom of priests and a holy nation. Despite the adverse tendencies and bodily drives a Jew has the ability to be holy by virtue of his relationship with Hashem—I am Hashem your God. When one ponders this matter and becomes fully aware of his exalted status, he will realize what he has to lose by indulging in fulfilling his base desires. He will refuse to exchange his status of Israel, my firstborn son for a portion of lentil stew. Our master the holy Elder of Slonim used to explain the verse (Proverbs 3),  My son! Do not despise the rebuke of Hashem as meaning: The rebuke of Hashem is: “My son! You are the King’s son. It is not fitting for you to despise yourself through animalistic indulgences, for, if you do, you will not be able to enter the King’s domain.” This is the most penetrating rebuke and should shake up anyone with a Jewish heart. Woe to the child who is banished from his father’s table! One of the reasons a person falls into a life of lowly indulgence is that he does not appreciate his own value and holiness, what he is losing through the lifestyle he has chosen. The holy Rabbi Baruch of Mezhibozh was once traveling with his grandfather the Baal Shem Tov—may his merit shield us—to the house of a certain gentile official to cure the official of his ailments. After listening to the official tell of his suffering and his symptoms, the Baal Shem Tov informed him that his cure was to cease committing adultery. The official asked him, “Would you be able to cease doing this?” The Baal Shem Tov answered, “I have grown old.” The holy Rabbi Baruch later asked the Baal Shem Tov why he had not answered the man that he was Jewish and the Torah forbids adultery. The Baal Shem Tov answered that it is impossible to explain to such a man the meaning of being Jewish. The holy Rabbi Baruch then added, “even to a Jew it is impossible to explain what a Jew is!” Nothing prevents a person from indulging in lowly pleasures more than the realization of his exalted holy status as a Jew. Woe to the fool who loses what has been given to him!

 

 

 

[Holiness: Section Two] Chapter Five

 

   One needs to respond in kind in the fight against one’s adverse inclination. When the inclination uses natural means, a person can use natural means to counter it. Sometimes however, the inclination uses powers that are above and beyond nature or, as the sages put it (Nedarim 9b)—“my inclination overwhelmed me and tried to take me out of the world.” On such occasions a person needs to wage a war of total destruction using his own capacity to access the transcendent. In the Talmud (Nedarim 9b) we find the story of the man who, in response to his inclination, stood up and declared, “by the holy service of the Temple—I will cut this hair for the sake of Heaven!” We find a similar occurrence concerning Boaz who declared, by the life of Hashem—lie down until morning. The sages explain (Bamidbar Rabba 15) that he swore an oath to prevent him from following his inclination. The same is true of Palti son of Laish who “stuck a sword between him and her” (Sanhedrin 19b). There are situations in life when one needs to recognize the great test that one is being given from Above. To withstand the test brings great spiritual elevation; to fall brings the opposite God-forbid. Let him accurately assess the critical moments of decision making—will he rise to great heights or plummet to the depths? Consider the trial of Joseph with his master’s wife—what would have happened had he succumbed to her? He would have been lost both to this world and the next; he would have remained a slave in Egypt forever. Through his overcoming his inclination he went free from prison and became a ruler; he became a “chariot” for the attribute of Yesod. In the same manner, a person is faced with critical tests that determine the content of his physical and spiritual life. Concerning this the sages say (Bamidbar Rabba 55) on the verse, And God tested (nisa) Abraham. “This is the meaning of the verse (Psalm 60), You have given those who fear You a banner (nes) for rallying.” A test is an opportunity to attain true greatness through effort in the time of difficulty. The sages said (Avot 5), “Our father Abraham was given ten tests and he withstood them all. This teaches us his dearness before the Omnipresent.” In the book “Emuna Uvitachon” attributed to Ramban, it is written:

 

Do not think that Abraham’s greatness was due to his observance of the entire Torah… for there were many in Israel who observed the entire Torah, and yet there were many who passed away due to the counsel of the serpent. His special dearness though was due to the fact that he withstood the ten tests. This is the cause of his splendor and greatness and exceptional dearness to the Omnipresent.

 

The nature of a test is explained in the book Teshuot Chen (Parashat Vayechi) in the name of the Baal Shem Tov—may his merit shield us. At the moment a person is faced with a test he loses his higher awareness and becomes small-minded. This is the reason why the name “Elohim”—a name that denotes restriction—is used in the account of Abraham’s test, for at the time of his test he had lost all his great feelings of love for Hashem. What remained with him was only what he had attained through his effort. The Torah is teaching us here that a person only attains his purpose in the world through difficult tests like the ten tests of Abraham or that of Joseph. When a person is overwhelmed by his inclination, he needs to know what his task is at that very moment. He needs to defend his life, make an oath against his inclination, and demonstrate his great dearness before the Omnipresent.

 

 

 

 

 

 

Holiness: Section Three

 

For the inclination of a person’s heart is evil from his youth

 

Chapter One

 

   Hashem saw that the evil of humanity had become great and that the thoughts of their heart inclined to evil constantly. God regretted having made humans…Hashem said, “I will wipe out the humans I have created from the face of the earth… (Genesis 6). The holy Torah determines that the source of human evil which caused the flood was the thoughts of their heart that constantly inclined to evil. A similar idea is expressed after the flood. (Genesis 8) I will no longer curse the ground on account of humanity, for the inclination of a person’s heart is evil from his youth. The Torah determines here that the root of human evil is in inclinations of the heart, that is matters pertaining to the realm of thought. This idea would seem to be contradicted by a statement of the sages (Kiddushin 39b) that Jews are not judged according to their thoughts. The intent though is that the realm of thought and attributes of character that stem from the heart constitute the source of all one’s adverse actions. The sages said (quoted in Rashi’s commentary on Numbers 15): “the eye sees, the heart desires, and the vessels of action do the completion.” According to this the words the inclination of a person’s heart refer to a person’s natural tendencies toward evil—jealousy, lust, the pursuit of honor, anger, melancholy, laziness and the like. These tendencies become one’s second nature and bring about all kinds of adverse behavior though they are only in the realm of thought. Rambam writes concerning this idea (Hilchot Teshuva 7:3):

 

In the same way that a person needs to turn from his actions of transgression such as harlotry, burglary and theft, so too does he need to examine his evil tendencies of thought, turn from anger, hatred, jealousy, the pursuit of money and glory… These wrongs are more difficult than those of deed for they are difficult for one immersed in them to extricate himself. The verse indicates this: Let the wicked man forsake his way, and the man of evil his thoughts.

 

   We can explain the above-quoted verse—the inclination of a person’s heart— differently. The divine punishment actually came about on account of the thoughts. In the Zohar it is written that the word “evil” denotes sexual transgression (Zohar 1:219b) as it is written (Genesis 38), Judah’s firstborn, Er, was evil in Hashem’s sight so Hashem killed him. In these matters we find that thought is considered the same as deed. Rabbeinu Yonah (Shaarei Teshuva 3:40) and others rule that lustful thoughts even about an unmarried woman constitute an absolute Torah prohibition even if there is no intent to carry out any action. One who thinks such thoughts violates the Torah prohibition of you shall guard against any vile thing concerning which the sages explained as meaning “one should not dwell on lustful thoughts during the day and come to impurity at night.” We can explain that the reason this kind of thought is treated so severely is because it affects one’s mind to the point where deed is generated.  Sexual thoughts are unique in this respect and therefore they are considered the same as deed.

 

   The above-quoted verses refer to this kind of transgression. How was it that the generation of the flood reached such corruption—that all flesh corrupted their way in the land? First, the eye saw—the children of the powerful saw the daughters of men… Our master the author of Beit Avraham wrote that it was the corruption of their eyes that brought about the generation of the flood. For this reason it is written And Noah found favor in the eyes of Hashem—because he sanctified the use of his eyes, dedicated them for the sake of Hashem—for this he found favor. Following this it is written, the thoughts of their heart inclined to evil constantly for corrupt thoughts (“the heart”) follow a corrupt gaze (“the eyes”). Finally it is written, for all flesh corrupted their way on earth.  This refers to the limbs that complete the action. The rectification of this corruption is the ark of Noah that had three tiers—lower, second, and third tiers. One should first rectify one’s action in the area of Yesod. After this comes rectification of the desiring heart. Finally one should rectify the source of the corruption—one’s mind, for this is the source of the drop of sperm. The verse Adam knew his wife alludes to this.

 

   According to this we can understand why thoughts of heresy and sexual transgressions are prohibited by the Torah. Rambam explains at the beginning of his laws of idolatry that there is a negative prohibition to stray after the thoughts of one’s heart regarding this. We need to say that in matters of heresy and idolatry, the defect stems from the mind. When one’s mind is thus corrupted he has lost an essential aspect of Jewishness to the point where thought in these matters is accounted as deed. For this reason the Torah’s command you shall not stray after your heart or your eyes refers to these two transgressions. The sages explained (Sifrei, end of Parshat Shelach): “after your heart—this refers to heresy, and after your eyes—this refers to sexual transgressions.”  The main defect is in thought concerning both of these matters.

 

[Holiness: Section Three] Chapter Two

 

   We can understand the nature of the transgression of the generation of the flood in light of what we have explained above. Scripture mentions two transgressions—the land became corrupted before God and was filled with violence. Afterwards it is written, God saw that the land had become corrupted, that all flesh had corrupted its way on earth. Corruption of the flesh refers to sexual corruption. We see that this was the primary transgression and that their violence came as a result of it. The subsequent verse—God said to Noah, “the end of all flesh has come before Me for the earth has become full of violence…” should be understood as follows:  The root of their evil was their sexual corruption; the determining factor in the divine decision to destroy the world however, was the fact that the earth has become full of violence. Since the people’s sexual corruption was so prevalent that the earth was filled with violence, such a world has no claim for existence. The Almighty has no alternative, in such a situation, but to erase all that stands. There was hope for the world as long as their corruption had not erupted into interpersonal violence, but once it had, there was no longer any hope for the world’s continued existence. The adverse source that brought about all this was their sexual corruption. It is written in the Zohar (1:64) that the world was destroyed in the generation of the flood because of sexual corruption. From here we see that sexual corruption can bring about the very disintegration of the world.

 

   We can explain the destruction of Sodom and Gomorra in the same way. The sages explain that the major transgression of the inhabitants of those cities was cruelty and that this was the cause for their destruction. The root of their evil, however, was their sexual corruption. It is written (Genesis 19), the people of Sodom surrounded the house…they said, “take the people out to us so that we may know them…If their goal was cruelty why were they involved in sexual transgressions? The answer is that their sexual corruption was the source of their evil and that it was this that caused them to behave with such cruelty. Sexual corruption has the power to completely overpower a person, bring him into a world of destruction to the point where he becomes evil by nature and a lover of cruelty. Conversely one who rectifies this attribute becomes a compassionate, kind and positive person. This is alluded to in the verse concerning Joseph who represents this attribute—he is the ruler and provider for all the people of the land. The root of the evil of the people of Sodom and Gomorra was their sexual corruption as it is written; the people of Sodom were evil and most errant before Hashem.   Our sages say (Bamidbar Rabba 20): “There are springs whose waters nurture warriors…there are those who are overflowing with sexual corruption… The “Shittim” spring was one of sexual immorality and it watered the city of Sodom.” How is it that sexual corruption leads a person to cruelty and violence? Are not cruelty and violence violations of basic human conduct? The answer is that sexuality is rooted in the deepest recesses of the mind and sexual corruption therefore corrupts the mind. A sexually corrupted person has, in a sense, “lost his mind” and is operating from a false mindset to the point where cruelty and violence seem fine and good to him. This had become the culture in the cities of Sodom and Gomorra. A madman may understand everything the opposite of a sane person. The power of this kind of corruption drove the generation of the flood and the people of Sodom and Gomorra to such lowly and vile behavior.

 

[Holiness: Section Three] Chapter Three

 

   Lust is an expression of one’s capacity to yearn. When one’s capacity to yearn is directed by the adverse force within him, his yearnings will be self destructive and will lead to harmful entanglements in his relationships, his behavior, and his spiritual life. If, however, he manages to elevate his capacity to yearn so that his yearnings become holy—yearnings for Hashem and for holiness—his whole mindset and his nature become elevated and rectified through this.

 

    In light of this we can explain the verse (Deuteronomy 30), Behold I place before you today life and goodness, death and evil. We explained earlier that the term evil in Scripture refers specifically to sexual corruption. Likewise the term goodness or good refers to the elevation of this capacity. One whose yearnings are elevated and rectified is called a “tzaddik” as it is written (Isaiah 3), say of the tzaddik that he is good.  The verse, behold I place before you…is referring to the choice between directing one’s yearning toward holiness or toward destruction. You shall choose life in order that you and your descendents shall live—This means that through aligning this capacity in holiness one’s life becomes filled with content, vitality and satisfaction. When a person is immersed in his desires though, he will never even fulfill half of them; such a person is called “dead” even during his lifetime.

 

   This capacity actually encompasses all the other attributes. Scripture alludes to this in the verse that details the Sefirot (1 Chronicles 29): Yours, Hashem, are the greatness, might, splendor, victory and beauty…The words for all in the heaven and the earth refer to the attribute of Yesod for it encompasses all the other attributes. This attribute encompasses the entirety of a person from head to toe—lower, second and third tier. The whole of one’s life depends on this attribute.

 

[Holiness: Section Three] Chapter Four

 

   The Baal Shem Tov—may his merit shield us—taught us that no evil comes from Above. Every negative trait originates in a holy source and only becomes negative after it has fallen and been transformed from its original state. The traits of love or fear, for example, are both gifts from Heaven and are meant to be utilized for the service of Hashem. When a person does not preserve these traits in their authenticity they become corrupted and are expressed in an adverse fashion. This is true concerning all the attributes but is especially pertinent regarding desire. A Jew’s spiritual life hinges on the attribute of Yesod, which is the attribute of yearning. Our holy rabbis taught us that the soul stems from a world of delight and seeks delight. When it does not experience holy delight through Torah and the service of Hashem, it will seek alternative delight in the fulfillment of lowly and base yearnings. It is vitally important that one’s desire be experienced at the root level—the yearning for the Blessed Holy One, My soul thirsts for You, my flesh pines for You. My desire is for You God. Yours is my yearning and my love. Such is an expression of rectification of this attribute. When a person works on this attribute it is not enough to drive the darkness from within; he needs to arouse his love of the Almighty—even to the point of being love-sick. He will find that as his holy love is aroused the dark forces and adverse yearnings disappear. “When light comes to me they hide in shame.”

 

   Jacob’s dream alludes to this idea (Genesis 28). Jacob attained a holy and elevated spiritual state in his father Isaac’s house followed by fourteen years of Torah study in the study house of Shem and Ever. The sages (Bereishit Rabba 99) say that he experienced no impurity for his first eighty-four years. How would he be able to sustain his elevated state now that he was heading to his uncle Lavan’s house with the intent of getting married? He was shown a heavenly vision to answer this question: Behold a ladder resting on the earth with its head extending up to heaven. The word ladder alludes to the attribute of Yesod. This attribute is resting on earth—it seems to be a very coarse and physical attribute; through it one can plummet to the lowest depths. Nevertheless its head extends up to heaven. It’s head means “its source”—its source is in heaven, the heavenly yearning for Divinity. Through this yearning one can reach the stars. Behold the angels of God ascend and descend on it. Every ascent and descent in a person’s state of holiness depends on how he directs his yearning. And behold Hashem was standing over him. Rashi’s comment here is: “to guard him.” If one is unable to attain holiness in this attribute by himself—and who can say that they have attained it? Nevertheless, when a person puts forth every effort to sanctify himself from below, the Blessed Holy One ensures that he is sanctified from Above. This is the meaning of “to guard him.” “Assistance is given to those who make an effort to purify themselves.” Immediately following this revelation it is written, Jacob lifted his feet.  This means that he elevated this attribute, symbolized by the words his feet, to the Holy One. He now knew that through this attribute he could attain the highest heights—and this is the gate of Heaven. This is the meaning of the statement in the Midrash (Bereishit Rabba 69) on the verse, And behold Hashem was standing over it:

 

Rabbi Yochanan ben Zakkai opened the discourse: It is written (Psalm 63), My soul thirsts for You. My flesh pines for You in a parched and desolate land without water. This is like fungi that yearn for water…

 

The fact that the Midrash links the verse of the Holy One standing over the ladder with the verse that speaks of yearning for the Almighty alludes to the above-mentioned idea. One needs to elevate the attribute of yearning so that one yearns for the Living God in the same way that fungi yearn for water.

 

[Holiness: Section Three] Chapter Five

 

   The adverse inclination has a number of common strategies concerning this attribute. Because of its central importance, the temptation in this area is greater than in any other. A person may be overwhelmingly tempted to completely indulge and fulfill his every desire. Sometimes though, his inclination comes to him in a different way. One who is careful to avoid every kind of forbidden gaze and contact may find himself questioning the difficult path he has chosen: “Why can’t you be like everyone else,” he will ask himself. “There are many fine religious people who aren’t particular in these matters. Why don’t you lower your expectations and allow yourself to look at that which is forbidden, or at least to indulge in that which is permitted?”

 

   The author of  Zichron Kodesh (Letter 23) provides a correct answer to this question. He wrote as follows to a young Hassidic student who was experiencing some crisis in this area:

 

When my brother Esau meets you—he behaves as if he is your friendly brother—and he asks you, “Who are you for, where are you going, and for whom is all this before you? The whole world is here in all its splendor—deceptive grace and illusory beauty. How can you possibly control yourself in the face of this tumultuous desire? Do not try to reason with him. Simply answer him, For your servant Jacob—it is an offering for our master. It is all for the sake of Heaven. He is also behind us—When you overcome all this you will experience a goodness more precious than gold, rubies or any sensation.

 

We can add some explanation to his holy words. When one’s adverse inclination attempts to seduce a person with all these claims, the answer is, for your servant Jacob. My manner in life is like that of Jacob, the chosen of the patriarchs. Jacob’s manner was sincere and wholehearted—Jacob was a wholehearted person—he did not budge from his holy state for eighty-four years. He merited that the House of Israel be built from him because he never compromised himself. This idea is also indicated in a saying of our master, author of Beit Avraham—may his merit shield us: it is an offering sent to my lord to Esau—“Everything one does is an offering sent. It is either an offering sent to my Lord i.e. to the Blessed Holy One, or it is offering sent to Esau—to the side of adversity. There is no middle ground. Prior to the world of rectification there was a possibility of middle ground; Noah’s three sons represent the righteous, the wicked, and the middle ground. With the patriarchs, however, there is no middle ground; one chooses either Jacob or Esau. It is written, render truth to Jacob. There is only one truth but there are many kinds of falsehood. This is the significance of the words, for your servant Jacob. It refers to the quality of truth, just as we ask, “purify our hearts to serve you in truth.”

 

 

Holiness: Section Four

 

Holiness regarding what is permitted

 

Chapter One

 

   I raise my eyes to the mountains. From where will my help come? (Psalm 121). We find that two entities are denoted by the term “mountain.” The first is, Who will ascend the mountain of Hashem? (Psalm 24). The second is the adverse inclination, which the sages describe as “being likened to a mountain” (Sukkah 52a). One who desires to hold close to Hashem thus stands between two mountains. He wants to ascend the mountain of Hashem but he is under the influence of someone vile. His adverse inclination towers like a mountain and burns within him to the heart of heaven. His eyes are raised to the mountains and he asks, from where will my help come? He spends all his days struggling between the two forces within him: The divine soul longs for Godliness—My soul yearns for you as a hart yearns by a stream—the feeling of closeness to the Divine is sweeter than any sensation or physical delight. At the same time his physical drives urge him to fulfill his desires. His struggle may be compared to that of an astronaught who requires enormous energy to break free of the earth’s gravitational pull. This idea is alluded to in the verse (Genesis 4), If you better yourself will you not rise? And If you don’t better yourself, deficiency crouches at the door. If you exert the energy of your divine soul you will rise above the gravitational pull of your physical nature—you will rise to the mountain of Hashem. And if you don’t better yourself—If, God forbid, you are overpowered by the fiery mountain of your physical drives—deficiency crouches at the door. The door, according to the Zohar, refers to “the doorway of the body,” the place in which “a serpent coiled around his heel.” It is in sexual matters that the adversarial force can overwhelm a person and cause him to plummet to the lowest depths. This is alluded to in the verse (Genesis 3), he will smite you on the head and you will smite him on the heel. When a person is immersed in matters of the “head”—matters of the intellect as well as matters of the heart—he has the advantage, for as long as he is immersed in such matters he is like an angel of Hashem. When, however, he is involved in his physical desires, he is vulnerable—you will smite him on the heel. The word for heel (E-K-V) is an acronym for “sanctify yourself in the area of the permitted” (kadesh atzmecha b’mutar), for when the serpent can find no prohibited behavior to latch onto, it seeks a place to establish itself in that which is permitted. The serpent coiled  around his heel will inject venom that affects his entire system; he will become confused, his emotional health will deteriorate, and he will be driven by destructive desires. Such are the journeys of a person: they ascend to heaven, plummet into the depths, disgorging in their misery (Psalms 107). Bitter difficulties constantly threaten one’s spiritual life; he is like a ship on a stormy sea; one hole in the boat can cause it to sink. Similarly, a person can sink in the mire of the deficiency that crouches at the door. This is the most fundamental challenge in a person’s spiritual life. As the author of Pri Ha-aretz writes (Parshat Chayei Sarah):

 

The main task is to connect oneself with the Blessed One through one’s every capacity. A person’s adverse inclination attempts to overpower him every day. One may have successfully subdued the inclination yesterday, and connected to the Blessed One in that particular area, through the spirit of Hashem that rested upon him. Nevertheless, today his inclination will present a new, more difficult challenge. The only way a person can truly become liberated from his inclination is by dedicating all of his faculties to the service of the Blessed One…This is called “redemption” and “the building of the Temple in his days.”

 

   This is also the answer to the question, from where will my help come? My help comes from Hashem, Maker of heaven and earth. This alludes to the verse (I Chronicles 29), Yours, Hashem, is the greatness, the might…for all in heaven and earth. This last phrase refers to the attribute of Yesod. It is translated in the Targum (Zohar 1:31a) as “that is singular in the heaven and the earth.” Our holy rabbis taught the meaning of this. It makes no difference whether a person is involved in heavenly matters or earthly ones—it all needs to be dedicated solely to the Holy One. This is the meaning of the verse, My help comes from Hashem, Maker of heaven and earth. The matter may be likened to the critical fortress in a battle—a fortress that needs to be conquered in order for the battle to be won. The critical fortress of the adversary in a person is the area of sexual desire. No matter how dedicated his prayer and Torah study is, he is not assured any victory as long as this critical fortress is in the hands of the adversary. The most basic foundation in the service of Hashem is to control this fortress of desire. It should become dedicated to Hashem. This is redemption and the building of the Temple in one’s own days; the fortress can be strengthened and one’s capacity for desire can be dedicated to Hashem.

 

[Holiness: Section Four] Chapter Two

 

   Ramban explains that the commandment of you shall be holy denotes that one should sanctify oneself in permitted activities—that “one should not be vile with the Torah’s permission.” Accordingly, we can explain the continuation of the verse—for I, Hashem your God, am holy. The commentators ask how this provides any reason for the commandment; can a person of flesh and blood be expected to resemble his Creator? The explanation is indicated in the book Pri Ha-aretz (Parashat Behaalotecha): Every physical desire—even of those that are permitted—is a whisperer that separates friends. Such desire creates a barrier between a Jew and his Heavenly Father. This is the meaning of the command you shall be holy—exercise restraint in permitted desire—for I, Hashem your God, am holy—and every physical pleasure you indulge in is liable to separate between us.

 

   Rabbeinu Yonah (Shaarei Ha-avodah 29-32) writes that one who indulges excessively in extraneous pleasures violates the positive command of you shall be holy. He further writes that such pleasures are detrimental to both one’s body and soul. The author of Chovot Halevavot also writes about this (Shaar Haprishut Chapter 5): “My brother! It is fitting for you to restrain yourself from permitted pleasures to the extent of your ability and to consider them forbidden.” Permitted pleasures are also contrary to the Divine will for indulgence strengthens a person’s adverse inclination. Rabbi Avraham son of Rambam was particularly emphatic about this in his book Hamaspik L’ovdei Hashem (p. 161). He writes that one who walks the path of Hashem will not want to even view palaces, museums and places of natural beauty unless it is of some spiritual benefit to him.

 

   It is worthwhile to ponder this matter of why every indulgence—despite its being permitted—creates a barrier between a person and the Divine and, in doing so, we will see how the commandment of you shall be holy illuminates and clarifies the purpose of the Jew in the world. Everything was created for the glory of the Blessed One. All who are linked to my name, whom I have created, formed and made for My glory (Isaiah 43). The sages say (Kiddushin 82b), “I was only created to serve my Owner.” There is nothing besides the Blessed Holy One; His glory quite literally fills the whole universe—as the holy Baal Shem Tov taught us; no entity exists independent of the Divine flow. The task of a Jew then—as a servant of the Almighty—is similar. All of his activities should be for the satisfaction of the Blessed Creator, serving Him through this activity or that. Any activity or permitted pleasure that does not bring satisfaction to the Blessed Creator is contrary to the Divine will. The Torah forbade certain sexual relationships and certain foods despite the fact that one could imagine a scenario where these would be pleasing to the Blessed Creator. They are nevertheless categorically forbidden and only that which is according to the Divine will is permitted. When a person carries out these activities for the sake and honor of the Holy One he increases holiness according to the Torah’s command, be holy for I, Hashem your God, am holy. There is no middle ground; one either carries out the will of Hashem or acts contrary to it. Our master the author of Beit Avraham explained the verse (Genesis 32), It is an offering to my lord, to Eisav: Everything a Jew does is an offering; it is either an offering to My Lord—to the Holy One, or it is an offering to Eisav. A person has a divine soul from Above and an animal soul from below. Whatever a person does to strengthen the divine soul is an offering to my Lord; whatever he does to indulge in some physical desire is an offering to Eisav—to his adverse inclination. The tzaddikim have a saying concerning the dictum “sanctify yourself regarding what is permitted you;” You think that it’s permitted, but in truth nothing is permitted. Every activity is either a commandment or a transgression.

 

[Holiness: Section Four] Chapter Three

 

  The first step in the service of the Holy One is for a person to strengthen the force of his divine soul and weaken that of his physical desires. He needs to direct his desires—even desires for that which is permitted—toward fulfilling the divine will. The holy books comment on the verse (Psalms 34), turn from evil and do good—One first needs to subdue one’s inclination towards evil; only afterwards can one truly merit to do good. The foundation of service in this area is to subdue one’s physical desires for that which is permitted. This struggle may be likened to a war in which one may not be able to defeat one’s enemy in a direct confrontation. One can, however, weaken the enemy through cutting off his supplies and laying siege. One needs to pay constant attention to the siege for in a moment of lapse the enemy will bring in new weaponry and become strengthened. The foundation for spiritual fortification is the consistent subduing of physical drives day after day, hour after hour, moment after moment. One should never let one’s attention lapse in this battle. The holy Elder of Slonim remarked that a day in which a person did not act contrary to his physical drives is not considered a day at all! This is true despite the fact that he toiled in Torah study and prayer on that day. If he did not put forth an effort to maintain the siege on his physical drives and direct them to fulfill the divine will, he did not fulfill his function on that day.

 

   The author of Yesod Ha-avodah (Section two: Chapter three, 2) quotes the statement of the sages (Sanhedrin 26a), “Shevna expounded in the presence of one hundred and thirty thousand  listeners while Hezekiah only expounded in the presence of one hundred and ten thousand.” Why was Shevna a more popular teacher? Because he taught his students that one must enjoy worldly pleasures and not abstain from them (Sanhedrin 26b). Shevna was a friend of Pekach ben Remalyahu who would consume enormous quantities of fowl for his appetizer (see Sanhedrin 94b) while Hezekiah would eat a moderate quantity of vegetables for his meal. Despite Shevna’s poularity, his party was called a band of evildoers. These people became evildoers through their indulgence in physical pleasures. Hezekiah and his followers sanctified themselves regarding permitted pleasures, and of them Scripture says (Isaiah 8), they will be signs and wonders in Israel. Students who sanctify themselves in permitted pleasures become holy and will be signs and wonders even during times of divine concealment.

 

[Holiness: Section Four] Chapter Four

 

   There are two levels of subduing one’s desire for permitted pleasures—subduing the physical desire and refining it. By the latter we mean the channeling of one’s desires for the Almighty. Our master author of Divrei Shmuel commented on the verse (Exodus 21), I love my master, my wife and children that this can be interpreted in two different ways: I love my Master—the Blessed Holy One the most, and I love my wife and children less; or I love my Master, my wife and children—that all my worldly loves are subsumed into my love of the Blessed Holy One. The first example is one of subduing physical desire; the second is one of refining it. When one refines one’s physical desires, eating and drinking become holy offerings to the Holy One. In the parable of the battleground we mentioned earlier, he not only defeats the enemy in this situation but turns the enemy’s fortress into his own. This idea is indicated in the verse (Esther 9), It became reversed—the Jews ruling their enemies!

 

   It requires great devotion to attain this. Our holy rabbis would comment on the verse (Psalms 89), Which warrior can live without seeing death?—One cannot live in the service of the Almighty without experiencing a kind of death—the annihilation of the ego. The sages refer to this in their saying (Berachot 63b), “Words of Torah only endure in one who kills himself over it.” One needs to extinguish one’s ego in order to receive Torah. The subduing of physical desire and the annihilation of the ego constitute the prerequisite and the gateway for entering the portals of holiness, Torah, and divine service. This is redemption and the building of the Temple on an individual scale. Exile is for the purpose of transforming physical desire to spiritual. Our master author of Beit Abraham related that Rabbi Yosef Karo used to walk with a sack of stones on his back for the purpose of subduing his physical desire. If such a holy person acted in this way, what is expected of us? The Divine Presence rests with a person to the degree that he subdues and transforms his physical dimension. This is alluded to in the verse (Numbers 8), The first-born Israelite man and animal are mine; I sanctified them on the day when I smote the first-born in the land of Egypt. “Egypt” represents physical desire. One merits the indwelling of holiness—first-born of Israel—to the extent  he subdues his physical desires.

 

[Holiness: Section Four] Chapter Five

 

  The refinement of one’s materialistic tendencies pertains to all three dimensions of a person—intellect, desire, and body. One can have thoughts that are utterly contrary to anything of spiritual value; one can have base desires that propel him toward unholy activities. Concerning one’s body, one’s limbs and blood may be like that of an animal; this may well be his state before he engages in purification. As a person refines himself, his body also becomes purified. This is the meaning of the statement of the sages (Avot deRabbi Natan Chapter 24), “When one studies Torah in his youth, the words of Torah are absorbed in his blood.”

 

   The purification process needs to begin from the physical domain. First one needs to purify his body. Following this he needs to purify his desires and, last, his mind. The sages allude to this idea in their statement (Yoma 39a), “When a person purifies himself from below, he becomes purified from Above.” Though a person does not have full control over his heart and mind, when he purifies himself in deed he will find that his heart and mind begin to become transformed also. The design of the Temple also alludes to this idea: The outer courtyard contains the outer altar and symbolizes the realm of deed; the sanctuary symbolizes the realm of desire, and the innermost chamber symbolizes the realm of thought. For this reason Scripture emphasizes concerning the outer altar, you shall have a constant fire burning on the altar…the offering will be on its pyre all the night until the morning (Leviticus 6). This alludes to the realm of bodily drives that tend to become overpowering at night when they are left unchecked. The holy fire of the outer altar would consume the fire of Israel’s bodily drives.

 

   The order of purification from below is also alluded to in the verse (Exodus 19), You have seen what I did to Egypt. Egypt is also known as nakedness of the land. The verse refers first to the physical dimension of bodily drives. The verse then continues, I carried you on eagle’s wings. This refers to the dimension of desire. The conclusion of the verse—I brought you to Me—refers to the transformation of the mind. This same progression—from lower attributes to higher—is reflected in the following verses: Now, if you listen to my voice and keep my covenant—these refer to the physical dimension—you will be my treasure from among all the nations—this refers to the dimension of desire—you will be for Me a kingdom of priests and a holy nation—these refer to the transformation of mind. Israel was given this order in preparation for receiving the Torah. We see from here that when one sanctifies his limbs and continues “from his foot to his head,” he participates in the divine holiness; the Divine Presence rests with him and he receives the Torah.

 

   There are three basic methods of subduing one’s material instincts. The first is the fasting and deprivation described in the Mussar literature. The second is through consistent attentiveness to one’s drives and deliberately acting contrary to them. The third is through the complete immersion of one’s mind in Torah study. The sages say (Kiddushin 30b), “I created the evil inclination and I created Torah as its seasoning.” They also said (Sanhedrin 26b), “Torah weakens a person’s strength.” Our holy rabbis explain this as referring to one’s sexual drive. The three methods correspond to the three dimensions mentioned above. If one is defective in the area of deed, he should rectify himself through deeds of deprivation etc…If his defect is in the area of desire, his correction lies in acting contrary to his desires. If his defect is in the area of thought, his correction will be through immersing his mind in Torah. These are the three ways of purification. The later generations are weak, however, and fasting and deprivation are now more harmful than effective. Our master wrote in Yesod Ha-avodah (Vol. 3: Chapter 5:8) that the modern replacement for fasting and deprivation is through total immersion in Torah study for a period of five hours. This is a wondrous way of refining and purifying oneself that brings one to great sanctity.

 

 

 

Holiness: Section Five

 

Holiness Regarding Positive Commandments

 

Chapter One

 

   Speak to the entire congregation of Israel and say, You shall be holy, for I, Hashem your God am holy (Leviticus 19). In the previous essays we explained the commandment of holiness as being one of restraint. The primary dimension of this commandment, however, is a positive one. The command is phrased in the positive—be holy. Furthermore, the statement, for I, Hashem your God am holy, connotes a state of being rather than one of restraint. The commandment of holiness is essentially for one to become an entity of holiness but in order to attain that one first needs to restrain oneself from sexual transgressions and indulging one’s physical drives.

 

   The reason the Torah repeats the instruction to be holy numerous times is because holiness is not merely another commandment like the others. Holiness is the very essence and foundation of Israel. This is indicated in the divine instruction before the giving of the Torah, You shall be my kingdom of priests and a holy nation—the spiritual foundation and essence of the nation is its holiness. In the holy Zohar it is written (2:121a):

 

At first He said to them, You will be my kingdom of priests (Exodus 19). He loved them so much that he called them, a holy nation. He loved them so much that he called them, a holy people (Deuteronomy 14). He loved them so much that he called them, holy persons (Exodus 22).

 

Three levels of holiness are indicated in this passage: They are a holy nation because of their holy spiritual source. A holy people indicates a higher level; the people as a whole—even the most ordinary of them—are essentially holy. The phrase holy persons indicates a higher level still; it denotes those individuals of the nation who are exceptionally spiritually elevated. It is also explained in the Zohar (3:190, and quoted in Reishit Chochmah Shaar Hakedusha Chapter 4) that the commandment of holiness applies to the three worlds—Beriah, Yetzirah, and Asiyah. This means that one needs to sanctify one’s actions—through restraint, one’s desires—through directing them to the Holy One, and one’s soul—that it become sanctified with supernal sanctity.

 

   The entire nation—even the most lowly among them—is commanded in the commandment of be holy.  One should not think that the commandment does not apply to him since he is too immersed in his desires. The commandments apply to every individual; one who claims that a certain commandment does not apply to him—even if his claim is based on his low spiritual standing—he is still deemed an offender. Such a claim is a kind of false humility and contrary to the divine will. The entire nation are commanded in the commandment of holiness; they are all able to attain it for I, Hashem your God am holy—their source is holy. Furthermore this last phrase indicates that one needs to put forth all one’s effort and the Almighty will complete the task—for I, Hashem your God am holy.  The holy Rabbi Baruch of Mezhibozh would quote the phrase from the after-meal blessing, “our Holy One, the Holy One of Jacob,” and say, “Didn’t Jacob’s holiness stem from the fact that You sanctified him? Sanctify us too!”  The sages also said, “When a person sanctifies himself a little, he becomes very sanctified from Above.”

 

   The reason Torah commands us so many times regarding this commandment is because it is  the most difficult of all the commandments and a person can only fulfill it through complete devotion. The commandment is not only to conduct oneself in a holy manner but actually to become holy—a completely holy entity. This encompasses the totality of a person’s life—his conduct, outlook, thoughts, body, desires, mind and soul. Even if one observes the commandments, the difference between him and one who has transformed his physicality into holiness is as great as the difference between an animal and a human for as long as one has not attained holiness he is still ruled by his animal nature.

 

   One knows just how immersed in physical desire one is, and how very far from holiness. One is tempted to see the commandment of holiness as being something beyond one’s ability. The answer to this dilemma is clear. Like the commandments of love, awe, and holding close to Hashem, the commandment of holiness is simply to expend unceasing effort. When one tries one’s hardest it is no longer important how much he attains; he has fulfilled the commandment.

 

[Holiness: Section Five] Chapter Two

 

   We find the following explanation of holiness in the book Mesilat Yesharim (Chapter 26):

 

Holiness is a twofold matter. At first there is exertion and then there is reward; at first there is effort and then there is a gift. First one sanctifies himself and then he is sanctified from Above, as the sages said (Yoma 39), “When a person sanctifies himself a little, he will be most sanctified; when he sanctifies himself from below, he will be sanctified from Above.” One needs to expend effort to completely separate oneself from material tendencies and be in a constant state of holding close to his God…It is written (Psalms 63), My soul holds close behind You; your right hand supports me. Nevertheless, since it is not possible for a person of flesh and blood to transcend his material nature, what is expected of him is simply the effort. He should put forth effort in the pursuit of true knowledge and constantly cultivate awareness regarding the holiness of his actions. In the end the Blessed Holy One will guide him in the path of his desire; He will cause His holiness to rest upon him and sanctify him…When one becomes sanctified through the holiness of his Creator even his physical activities become holy—like the holy offerings which are a positive commandment. This is the difference between a state of purity and one of holiness. When one is pure, he limits his physical involvement with the world to that which is necessary; through this limitation he remains pure. Such a person has not yet reached a state of holiness though for he would prefer to do without physicality altogether. One who has attained holiness and constantly holds close to his God…he walks before Hashem in the lands of life while he is still here in this world. Such a person is like an altar or a sanctuary…Thus the food he eats is like a sacrificial offering…

 

   The above explanation clarifies the difference between a state of purity and one of holiness. One who has reached a state of purity has negated all impurity by restricting his physical pleasures. Holiness, however, is not merely the negation of impurity but the sanctification of the mundane. A holy person not only abstains from that which is not necessary; even that which is necessary is not something mundane but something holy—like a holy offering. This idea is also included in Ramban’s definition of the commandment of holiness as “sanctify yourselves regarding that which is permitted.” There are two facets of this sanctification: The first is that a person not be overly indulgent—“vile with the permission of the Torah.” The second facet is more elevated; even that which is permitted and necessary should be sanctified with supernal holiness as an offering on the altar. We find these two facets in the service of the priests. They were punctilious regarding contact with any impurity and they would also offer sacrifices. Their eating of the sacrifices was with such holiness that the sages said, “The priests eat and the ones who brought the sacrifice are atoned for.” We find the same idea regarding the nazirite (Numbers 6): for the crown of his God is on his head; he is holy unto Hashem all the days of his vow. The nazirite vow has two aspects: The first is that the nazirite must abstain from indulging in worldly pleasures—from wine and inebriating beverage. Ibn Ezra comments concerning the nazirite:

 

The word “nazir” (nazirite) derives from the word “nezer” meaning “crown.” This is indicated by the words of Scripture, for the crown of his God is on his head. Know that people serve their worldly desires. The true king is elevated above the people; he has the royal crown upon his head for he is liberated from desires.

 

The second aspect of the nazirite is indicated in the incident related by the sages (Nedarim 9b) concerning a nazirite who came from the south. He was handsome and his inclination sought to overwhelm him, so he swore, “By the Holy Service I will shave you for the sake of Heaven!” In this incident the nazirite did not only seek to abstain from impurity; he also wished to dedicate that which was most beloved to him wholly to Heaven. He chose to dedicate his curly locks of hair—that which he was most proud of—to the Almighty.

 

  The general idea as explained in the above-quoted passage from Mesilat Yesharim is that a person should become a sanctuary, an altar, and an offering. A person is a “vessel of service” to bring satisfaction to the Blessed One. The rule concerning a “vessel of service” is that one is not permitted to use it for unconsecrated substances even if they are pure. One may only use it for that which is consecrated and  if he uses it for something else he is guilty of misappropriation. The passage also opens a doorway for all who wish to sanctify themselves. One can only attain the first part of holiness on one’s own—that is purification, abstinence from physical indulgence. The second part—becoming a holy vessel—is not in anyone’s power to attain. One can only put forth effort and this effort may bring about a gift from Above. Accordingly, we can explain the meaning of the verse, you will sanctify yourselves and be holy—If a person makes the effort to sanctify himself using all his faculties to the best of his ability, he will be granted a holiness from Above that is beyond nature. When he utilizes his human abilities, he becomes sanctified from Above with powers that are beyond human.

 

[Holiness: Section Five] Chapter Three

 

   The Torah commands us concerning holiness three times in the section of “kedoshim.”

The first instance is the command, You shall be holy. In a later paragraph that deals with the subject of idolatry we read, whoever gives his progeny to Molech…You shall sanctify yourselves and be holy. Rashi comments here: “This refers to refraining from idolatry.” At the end of the section, following the verse, Do not make your lives abhorrent through animals and birds…Be my holy ones, for I, Hashem, am holy. I separated you from all the nations to be Mine. These three instances allude to the three main types of holiness. The first is holiness in sexual matters. The second is holiness in one’s outlook. One needs to cultivate the lucid understanding that there is absolutely no power whatsoever besides the Blessed One whose providence extends to every detail of our lives. When one’s outlook is deficient this is a subtle form of idolatry, one that is prevalent in our own day. The third kind of holiness pertains to eating. One needs to not only abstain from forbidden foods but to eat permitted foods in holiness. These three areas of holiness encompass a person’s life.

 

   A person has access to holiness through three sources. The first is Torah study and the performance of commandments, as indicated in the blessing, “who has sanctified us through His commandments…” for these add holiness to a person’s life. In the Sifrei (P. Shelach) we find the sages commenting on the phrase, You shall sanctify yourselves—“this refers to the holiness of the commandments.” The second source from which a person can draw holiness is the Shabbat and festivals. This is indicated in the blessing, “Who sanctifies Israel and the festivals,” for the holiness of Israel is drawn from the holiness of the festivals. Shabbat is outstanding in this regard; it is a wellspring of holiness, as the author of Reishit Chochmah writes (Shaar Hekedusha Chapter 4) on the verse, God blessed the seventh day and sanctified it. In the Mechilta we find the comment: “From here we see that Shabbat increases the holiness upon Israel.” The third source of holiness is the breaking of one’s inclination. The author of Yesod Ha-avodah writes concerning this (p. 110):

 

One should accustom himself to act contrary to the lusts of his heart—even if they are permitted. This is in order that he be the ruler of his heart. The sages said (Bereishit Rabba 34): “Concerning tzaddikim, their hearts are under their control.” In the Talmud (Babba Metzia 32b) we find that even though unloading the animal of one’s fellow is a greater commandment than loading it, nevertheless if one has the opportunity to load the burden of one’s enemy or unload the burden of one’s friend, one should load the burden of one’s enemy. This is because it is preferable to subdue one’s inclination.

 

The reason that one draws holiness upon oneself through breaking one’s will is because the will is the fortress of adversity whereas holiness is the dominion of the divine soul; when one falls, the other rises.  The author of Toldot Yaakov Yosef writes that the adverse inclination thrives on a person’s indulgence in eating, drinking and worldly pleasures. Those who walk in the path of Torah and live simply do not give the inclination any place to cling. Such a person will be fortunate both in the next world and in this one. I once heard a great sage compare the matter to a person who dropped his jewel-studded watch in a vat of boiling water. Even though his only way of recovering the watch may be to reach into the vat, his hand will still get scolded by the boiling water. Worldly pleasures—even those that are necessary—burn the holy soul. The holy Rabbi Menachem Mendel of Vitebsk said that every worldly pleasure—even though it is permitted—is a whisperer that separates friends.

 

[Holiness: Section Five] Chapter Four

 

   We find an incredible phenomenon regarding the commandment of holiness. One the one hand we see the emphasis the commandment receives in the sayings of the sages, the Zohar, and the holy books. On the other hand we find that this commandment is disregarded and pushed aside. There are people who are scrupulous in their religious observance of all the commandments, yet they belittle the commandment of holiness in both its positive and negative facets. There is even a suspicion of them violating Torah prohibitions such as lustful gazing or forbidden thoughts. Unfortunately these commandments have become denigrated and downtrodden.

 

   We can explain this matter through a parable written in Tana D’bei Eliyahu (Rabba, Chapter 16):

 

To what may the People of Israel be compared to in this world with their Heavenly Father? The matter is like an earthly king who had many children and servants. He said, “I will test my children and see who both loves and fears me, and who only fears but does not love me.” What did he do? He made an alleyway; in the alleyway a courtyard, and in the courtyard a tiny room. This tiny room opened out to great open spaces in which one could meet with the king. The king knows that whoever loves him will go to the trouble of entering the tiny room…

 

We find a similar parable in Eliyahu Zuta (Chapter 12):

 

This may be likened to a king who had children and servants who all lived on the other side of an iron wall. The king announced: “Let whoever loves me climb the iron wall…”

 

These are fitting parables for the all-encompassing commandment of holiness, the most difficult commandment in a person’s life. The commandment of you shall be holy applies to his mind, heart, limbs, outlook, feelings, and desires. He is to sanctify his eyes, ears, mouth, limbs and innards. Only one who loves the Blessed Holy One with all his heart and soul can do this. In these parables only he who truly loves the king is willing to make the extreme effort and undergo hardship in order to squeeze into the tiny room or scale the iron wall. Those who do not love the king will not devote themselves. They will find easier commandments to be scrupulous in—commandments that don’t involve such a deep level of desire.

 

   According to this we can explain why the commandment of holiness is not counted as one of the six hundred and thirteen commandments, and why its all-encompassing nature is not spelled out specifically in the Torah. In Drashot Haran (Number 6) we find concerning Abraham’s test that the Holy One instructed him (Genesis 22), Please take your son. It was not a command but a message: “I will have satisfaction if you do this.” Had he not carried it out he would not incurred any wrongdoing. Abraham demonstrated his great love of the Holy One through his willingness to slaughter his son in order to carry out Blessed Hashem’s desire even though it was not a command. We can explain the commandment, be holy for I, Hashem your God am holy. It is similar to the divine message delivered to the people before the giving of the Torah—You shall be my kingdom of priests and a holy nation. This is not a command but a message of what the Blessed One wants. This is like the tiny room or the iron wall that demonstrate who truly loves the Blessed Holy One. This commandment is the test of a Jew’s loyalty to the Blessed Holy One.

 

[Holiness: Section Five] Chapter Five

 

   In the same way that one can never be partially pure—for if part of him is impure it defiles the whole—so too can one never be partially holy. If one does not preserve the holiness of his entire body and allows some part to become impure, the impurity will end up affecting all of him. The author of Chovot Helevavot (quoted above, character purification: section one, chapter three) compares character attributes to a string of pearls in which the dislocation of one pearl causes them all to become detached. This is even truer regarding matters of holiness; if he is a “vile person with the Torah’s permission” in some aspects, the negative force will spread to other aspects of his being.

 

  One may ask why one should even make any effort to attain holiness in positive commandments when he knows perfectly well that his evil inclination still surges within him. The answer is that the service of Hashem is similar to the sections of Torah; sometimes sections are not written chronologically. In the service of Hashem too, there are certain commandments that need to be performed according to a fixed order—such as the times for the Sh’ma and the various fixed prayers—but there is no fixed time for the obligations of the heart.  There is an order to them but it is not always possible to conduct oneself according to it. Sometimes a person needs to bypass the order and go “above and beyond.” Regarding the commandment of holiness, one should generally first separate himself from evil, nevertheless occasionally one may be inclined to emphasize the positive and through this to rectify the evil within him. When he becomes elevated to a higher plane he will perceive the ugliness of evil and find it disgusting (this will be explained in section seven). We find that our holy rabbis expounded a number of the verse (Psalms 34), Turn from evil and do good, a number of different ways. Sometimes they said that one should first forsake evil and then do good; other times they said that through doing good one’s evil falls away. The intuition of a person’s soul will show him the path concerning this. Nevertheless, as a rule, turning from evil precedes doing good; for this reason purity comes before holiness.

 

[Holiness: Section Five] Chapter Six

 

   In the famous statement of Rabbi Pinchas ben Yair (Jerusalem Talmud Shekalim 3:3, See also Avodah Zarah 20b) we find the words, “holiness leads to humility.” What is the connection between holiness and humility? Our master the holy Rabbi of Kobrin said that faith, meekness, and modesty are the gateway. We can understand why faith should be considered a gateway since it is the very foundation of one’s divine service. However, why should meekness and modesty be considered so important? Elsewhere we quoted the saying of the Baal Shem Tov—may his merit shield us—on the verse (Deuteronomy 5), I stand between Hashem and you…A person’s “I,” his ego and self-centeredness stands like an iron barrier between a person and the Holy One. Therefore one of the pillars of service is the complete nullification of self-centeredness before the Blessed Holy One. The author of Yesod Ha-avodah writes (Volume 4, 1:5) that the greatest levels attained by the tzaddikim in their holding close to the Blessed One have to do with their nullifying themselves before Him. As long as one is ruled by one’s base animal and material instincts he cannot nullify his self-centeredness. It is only through the attribute of holiness—the subjugation of one’s material instincts and directing all one’s desires to the Blessed One—that one experiences the nullification of ego.

 

   While it is true that holiness leads to humility, the reverse can also be true—humility can lead to holiness. This is the case when one becomes selfless through the experience of intense bitterness and a broken heart—“I will build an altar from my shattered heart” (Shir Hayichud). We find in the Midrashim (quoted in Rashi to Exodus 31:18) that the sin of the golden calf preceded the commandment to build the tabernacle (a view not shared by the Zohar, Ramban and others). The people’s broken spirit after their transgression caused them to become completely nullified and devoted to the Blessed One. The sages (Sotah 5a) expound the verse (Isaiah 57), I dwell and the lowly of spirit…to mean “I am with the lowly of spirit.” They merited the Divine Presence dwelling with them through their broken hearts and self-nullification. The self nullification born of crisis can bring a person to holiness. This is the idea of humility leading to holiness.

 

   The holy Elder of Slonim explains in his work Be’er Avraham (P. Va-era) concerning the words of the Midrash (Sh’mot Rabba 3) that the Blessed  Holy One said to Moses, “If you do not redeem them no-one else will.” Why was Moses singled out as the only possible agent of redemption? Israel was immersed in materialism, in the forty nine levels of impurity, and it was not possible for them to engage in refinement. Their only path to redemption was through complete nullification to the Blessed Holy One—“I and all that is mine is Yours, I along with all my coarseness and materialism.” This kind of devotion and nullification leads to immediate renewal; this is the meaning of redemption. Moses represents the idea of humility and nullification for he was the humblest of men so it was necessary for him to be the agent. This idea applies to every person. When a person finds that he has become too materialistic to find holiness, his cure is to wholly nullify and devote himself. His humility will bring him to holiness. This is an elevated form of teshuva, one that even corrects those particularly problematic sins that pertain to the sexual urge. When one truly nullifies himself even these sins are rectified. Rabbi Baruch of Mezhibozh—may his merit shield us—(quoted in Torat Avot p. 173) said that the verse, He makes the thick ones his chariot alludes to this. Even people who have become thick, coarse and materialistic can constitute the divine chariot when they experience broken-heartedness over their condition. This is another gateway and opening to correct one’s defects and sanctify oneself with supernal holiness.

 

 

Holiness: Section Six

 

Though your cast away ones be at the edges of heaven, Hashem your God will gather them from there

 

Chapter One

 

   It is said in the name of the holy Baal Shem Tov that the essence of the divine will is that no-one be cast away completely. Certainly this must include people who have committed sexual transgressions. In the Zohar (1:61a) it is written that teshuva does not help for such offenses, for concerning these Scripture says (Jeremiah 2), Even if you wash yourselves with lye, your guilt is stained before Me. One who falls in this manner is called cast away. Nevertheless he is included in the verse (Isaiah 27), On that day a great shofar will be blown. Those lost in the land of Assyria and those cast away in the land of Egypt will bow down to Hashem on the holy mountain in Jerusalem. Our master wrote (Beit Avraham, Rosh Hashana) that Assyria alludes to the defect of arrogance and those cast away in the land of Egypt alludes to sexual transgressions, for Egypt is also called the nakedness of the land. These transgressions cause a person to become cast away from one level of impurity to the next. The Blessed Holy One in his infinite compassion gathers the cast away ones of Israel. He has even prepared remedies and cures for these illnesses in order that no-one remain cast away. These include both preventative remedies—ways of being on guard and preventing these transgressions, as well as methods of rectification after transgression has been committed. The Zohar (in the same passage quoted above) mentions that while teshuva is of no avail regarding these transgressions, there is a superior kind of teshuva that can correct them. There also exists a corrective—a place to which one can flee—for one who has fallen due to an overwhelming urge.

 

   Our master Rabbi Moshe of Kobrin (quoted in Torat Avot P. Nitzavim) commented on the verse (Deuteronomy 30), Though your cast away ones be at the edges of heaven, Hashem will gather them from there, that the phrase edges of heaven alludes to sins of a sexual nature (Zohar 2:137). Concerning this there are matters which a person has control over, as the sages (Avodah Zarah 20a) say: You shall guard against every vile thing—“a person should not dwell on these things during the day and come to defilement by night.” There are also matters which one has no control over. Concerning these the dictum of the sages (Yoma 39a) applies: You shall sanctify yourselves and be holy—“When a person sanctifies himself from below, he will be sanctified from Above.” “From below” means that he should sanctify oneself to the degree that he is able. When he does this he will be sanctified from Above—he will be sanctified even in those areas in which he has no control. This is the reason why the verse speaks of the edges of heaven and not “the edges of the earth” for it refers to matters in which a person is under duress.

 

   King David, however, added to this idea when he said (Psalms 61), I call out to You from the edges of the earth. My heart is enshrouded…The sages said (Avodah Zarah 4b) that David’s behavior was out of character and that the only reason Providence allowed the incident to occur was “to show an individual the path of teshuva.” I call out to You from the edges of the earth—Even when I am cast away because of transgressions that were in my power to prevent, even then I call out to You. This can only take place though when my heart is enshrouded—when one feels heartfelt anguish over committing a transgression that one could have refrained from. The verse (Psalm 6) refers to this: I have become weary in my groaning at night. I drench my bed in tears. One becomes purified through sincere heartfelt tears and this is part of a superior kind of teshuva. The Baal Shem Tov commented on the verse (Deuteronomy 4), Hashem will scatter you among the nations…There you will serve gods of wood and stone—the work of man…You will seek Hashem your God from there and, when you seek him with all your heart and soul, you will  find. The Baal Shem Tov emphasized the words from there—from the broken hearted anguish  after you have served gods of wood and stone—from there you will seek Hashem your God and find. The same idea is alluded to in the verse, Though your cast away ones be at the edges of heaven, Hashem your God  will gather them from there. From there means from the anguish of a broken heart for God does not despise a broken heart (Psalms 51).

 

[Holiness: Section Six] Chapter Two

 

   The primary remedy that the Blessed Holy One established is indicated by the saying of the sages (Kiddushin 30b), “I created the evil urge and I created Torah its seasoning.” Rambam writes (end of Isurei Biah):

Of all the prohibitions of the Torah, nothing is as difficult for most people as prohibitions that entail sexual restraint. A person should force himself… They have indicated an even more effective method—that one should put one’s mind and energy into Torah study…Sexual thoughts can only overpower a person whose mind has become empty of wisdom. Concerning wisdom it is written, A loving doe. A graceful mountain goat. Let her breasts satisfy you at all times; be infatuated with love of her always.

 

A person can purify himself and even transform his negative desires through cultivating the love of Torah. The sages said (Sotah 21a) on the verse for a commandment is a candle and Torah is light:  “The matter may be compared to someone who was walking in the dark and falling into pits and thorn bushes and beset by bandits. He lit a candle and was saved from the pits but the bandits still came upon him. Once daylight came he was saved from all his troubles.” The light of Torah gives a person clarity; when one experiences it, he sees the vanity and worthlessness of worldly indulgence. For this reason the sages said (Kiddushin 30b), “If that vile one confronts you, take him into the house of study!” The extent of the power of Torah can be seen in the commentary of Magen Avraham (Orach Chaim 99:4) who quotes Sefer Hasidim to the effect that one is even allowed to dwell on Torah subjects in the bathroom if it is the only way one can expel forbidden thoughts. Scripture says about Torah (Proverbs 6), It will guard you when you lie down for Torah study guards and saves a person both when he is involved in his study and when he is not involved (Sotah 21a). This is because the power of Torah becomes absorbed in his blood and purifies it. The phrase “guards and saves” alludes to two distinct functions: Torah preserves a person’s purity of mind and prevents adverse thoughts. Should a person fall into adverse thoughts, however, Torah will save him and restrain him from carrying his thoughts through into action. We find this idea expressed by the sages (Sotah 36b) in connection with Joseph, who, in his confusion, had already succumbed to the advances of Potifar’s wife in his mind yet he was saved at the last minute because of the power of the Torah he had studied. This is the meaning of the saying of the sages, “his father’s image appeared to him”—Jacob symbolizes Torah as it is written (Micah 7), Render truth to Jacob. The holy Torah weakens the power of adverse sexual desire.

 

[Holiness: Section Six] Chapter Three

 

   The Blessed Holy One provided a number of other means for a person to preserve his holiness. One is the commandment of tzitzit. The phrase, do not stray after your heart or after your eyes is said in connection to the commandment of tzitzit. In the Sifrei (Parshat Shelach) it is written: and you shall be holy to your God—“this refers to the holiness of tzitzit, for the commandment of tzitzit adds holiness to a Jew.” The sages also said (Nedarim 25a), “The commandment of tzitzit is equivalent to all the commandments.”  We also find an incident related in the Talmud (Menachot 44a) of a man who was careful in his observance of the commandment of tzitzit. He went to visit a harlot in a distant land and his tzitzit began to slap him in the face. Tzitzit increase a person’s holiness and help to prevent him becoming defiled. For this reason we find in the holy books that one should even wear one’s tzitzit at night.

   Establishing a close connection with tzaddikim is another means to draw holiness upon oneself for the tzaddikim radiate the light of their holiness to all those around them. In the Zohar (Zohar Chadash, Vayeshev) it is written, “tzaddik and covenant are one.” The Torah alludes to this idea in connection with Joseph’s test, for he was saved because of his connection with his father. Holy camaraderie is also a wonderful way to preserve one’s holiness, even in those areas which are out of one’s control. This is alluded to in the verse (Deuteronomy 23), When you go out and encamp against your enemies you shall be guarded against any vile thing. When you go out—you should go out in an encampment.

 

   In particular one needs to completely distance oneself from dejection. The holy books comment that while dejection is not a transgression, nevertheless it leads to every transgression! Dejection brings about defilement and puts a person in a state of mind where he will easily sin. This is alluded to in the verse (Genesis 3), You will bear children in dejection—dejection brings about destructive forces. Conversely happiness brings a holy spirit upon a person. The holy Elder of Lekovitch remarked that one can rectify more defects through joy than one can through fasting and asceticism. It is said concerning the verse (Isaiah 55), for you will depart in joy and arrive in peace (shalom)—through joy one can depart from all the impure forces and attain a service of Hashem that is whole and complete (shalem).

 

   One of the most important means for maintaining holiness is to strengthen one’s faith. The King of kings, the Blessed Holy One stands over him and views all his actions. He knows all the thoughts, plans, and activities of every being. He rewards those who act according to His will and punish those who disobey His commands. A person also needs to realize and believe in the holiness that exists within him. He has a portion of God above. The holy Elder of Slonim would say on the verse (Psalms 145), to inform people of His might—“this refers to the might given to people with which they can conquer their inclination.” “The Blessed Holy One does not confront His creatures with unfair complaints” (Avodah Zarah 3a). If a person feels some adverse urge welling up within him he should know that God made this opposite that, and that he has the special ability to counteract the evil with good. An often used counsel in this area is the arousal of one’s fear of retribution and awe of Heaven. Our master, author of Beit Avraham commented on the verse (Proverbs 31), a woman who fears Hashem shall be praised—“for urges concerning a woman, one needs to specifically arouse one’s fear of Hashem.”

 

[Holiness: Section Six] Chapter Four

 

   The above explanations refer to one’s usual struggles with his inclination.  Occasionally, however, one experiences an adverse urge that is intense and overwhelming. The sages (Nedarim 9b) relate the incident of a handsome young man who took the oath of a nazirite upon seeing his reflection and being overwhelmed by his own beauty: “My inclination threatened to overwhelm me and drive me out of the world… I swore by the Temple service to shave you for the sake of Heaven.” It requires nothing short of total devotion when one faces the most important test of one’s life. We find the same idea concerning Boaz who made the oath to Ruth, “By the life of Hashem, lie until the morning,” and concerning Palti ben Laish who wedged a sword between him and her etc… The principle here is that when one is faced with a test of supernatural proportions one needs to use supernatural force to be victorious, and that force is the power of complete devotion. The Midrash (Yalkut, Vayechi) relates that  R. Matya ben Charash had never gazed upon a woman and his countenance was as radiant as an angel’s. He was faced with a test of forbidden gazing. When this happened he requested that one of his students bring him fire and nails and he put them in his eyes. When the accusing angel saw this, it trembled and fell over backwards. The Blessed Holy One called upon Rafael to heal him…but Rabbi Matya refused to be healed until the Blessed Holy One promised him that he would not stumble again. What we see here is not only an example of devotion in body—he gave up his eyesight, but also spiritual devotion, for he gave up his ability to read Torah, and his blindness would cause him to be exempt from the commandments. When one faces a test of this magnitude all of life stands in the balance. There is no effective and reasonable strategy in such a situation, only a war to the end.

 

   This idea is alluded to in the splitting of the sea (Exodus 14). The Blessed Holy One said to Moses, Why are you crying out to Me? Speak to the Children of Israel and let them travel! As a rule, nothing stands in the way of prayer. The splitting of the sea, however, was a rectification of the attribute of Yesod (corresponding to the sixth day of counting the Omer) for Arizal writes that the sea represents the feminine. When one is faced with such an overwhelming urge only total devotion, rather than prayer, is of any avail. The holy Elder of Lekovitch would comment on the phrase of the Zohar, “Yesod is the end of the body”—“One can only rectify the attribute of Yesod by putting an end to the body!” He was referring to this kind of total devotion. In general we have a rule concerning all the Torah that one should “live through the commandments rather than die through them” but this kind of situation is an exception to the rule for one can only prevail in the face of such overwhelming circumstances through total devotion and self-sacrifice. The sages said (Niddah 13b), “It is better for one’s belly to burst than for him to be considered wicked before the Omnipresent even for a moment.” The sages (Tanchuma, Nasso) comment on the verse (Psalms 113), The sea saw and fled—“What did it see? It saw Joseph’s casket!” “Sea” represents the sexual urge; it fled when it encountered Joseph, for Joseph was the one who overpowered his inclination through total devotion and self-sacrifice.

 

   The author of Avodat Yisrael commented on the law: “A vessel that is used for cold substances can be rinsed with cold water but one used for hot substances needs to be cleansed with hot water.” There are transgressions that a person does without great excitement and heat. Such “cold” transgressions can be corrected through the mere resolve not to repeat the behavior. Transgressions that one performed with “heat” however, require the “heat” and enthusiasm directed to holy endeavors in order to be corrected. Arizal writes that when a person sweats in the performance of a commandment—such as baking matzah for Pesach— it is a rectification for certain sexual violations. The holy books also mention that when one sheds tears of remorse from the depths of one’s heart it purifies his defilement.

 

 

[Holiness: Section Six] Chapter Five

 

   Though there are many means of ensuring that one not be completely cast away, the most elevated of them all is Shabbat. Observance of Shabbat rectifies a person’s mind, which is the source of his falling into error. The Torah alludes to this idea by using the word knowledge, which denotes sexual intercourse—Adam knew his wife Eve—in conjunction with Shabbat (Exodus 31)—Observe my Sabbaths…to know that I am Hashem who sanctifies you. We find this idea in the words of the sages (Shabbat 118b): “Whoever observes the laws of Shabbat is forgiven—even if he has performed idolatry as in the generation of Enosh!” Ramban explains in his commentary on the Torah (Numbers 28) that the reason no sin offering is brought in the additional offerings of Shabbat is because Shabbat is an expression of love between God and Israel and love covers all transgressions. Observance of Shabbat thus brings forgiveness for idolatry and the same applies for sexual defilement. Furthermore, Shabbat is the renewal of creation. One is created anew on Shabbat and therefore he is not the same person as the one who sinned!

 

    Another reason why Shabbat rectifies these kinds of transgressions is because Shabbat is a sign between Me and the Children of Israel. It is a day of love and holding close to the Divine. Our holy rabbis explained the phrase in the prayers—“for You gave it to Israel in love”—that a person experiences the holiness of Shabbat to the degree that he offers up his worldly loves and directs all his love to the Blessed Holy One. This redirecting of love also serves to rectify these transgressions.

 

   Chida writes (Nachal Kedumim) on the verse (Deuteronomy 30), you shall return to Hashem your God:

 

You shall return (ve Sh-V-T) has the same letters as the word Shabbat. Shabbat observance is necessary for true teshuva. The pious rabbi writes in Daat Chochmah (Shaar Hashabbat 24) that sin causes a person to be defiled both internally and externally. While weeping and regret cause holiness to rest upon him, they are insufficient to expel his impurity. He needs to do bundles of commandments with those very limbs with which he sinned… Due to its being equivalent to all the commandments, Shabbat observance is considered “bundles of commandments.” Shabbat observance is necessary for proper teshuva—a teshuva which Hashem will receive as a sweet savor.

 

The corrective ability of Shabbat for these impurities is also apparent from the words of the sages concerning Shabbat (Shabbat 10b), “The Blessed Holy One said to Moses, ‘I have a good gift in my treasure house; its name is Shabbat. Go and inform them of it’”  The emphasis here is that it is a good gift—“good” alludes to the rectification of these defilements as it is written,  (Isaiah 3), Say of the tzaddik that he is good. These defilements are referred to as “evil” as it is written, and Er his first born was evil in the sight of Hashem. Shabbat gives a person the ability to rectify all defects, even those that require the most supernal teshuva, for Shabbat brings purity and good. Though your cast away ones be at the edges of heaven, Hashem your God will gather you from there.

 

[Holiness: Section Six] Chapter Six

 

   There is a fitting time for everything. The weeks when the early sections from the book of Exodus are read are most appropriate for the correction of defects in this area. It is a time when one should return with supernal teshuva, for regular teshuva does not rectify these defects. The author of Bnai Yissasschar  writes that one should fast and afflict oneself during this season. In light of the teachings of the holy Baal Shem Tov, however, one needs to be very wary of self-affliction for it is only fitting for the very strong. In these generations people’s constitution has grown weaker and it is likely that self-afflictive behavior will do a person more harm than good. The author of Yesod Ha-avodah (3:5) has provided us with a way of attaining the desirable outcome of self-affliction without endangering one’s health. “One should make a point of restraining from fulfilling one’s desires, even concerning permitted things.” He also quotes Raavad who recommends eating less than one’s fill of some desirable food. This is considered equivalent to a fast. He also recommends intense immersion in Torah study for a period of five consecutive hours speaking only words of Torah study. This is a truly wonderful means of attaining atonement.

 

   During these weeks one needs to give special attention to waging war on one’s internal enemy—the tyrant who troubles you. The war should be waged on all fronts—the limbs, desires, the eye that sees and the heart that desires, forbidden thoughts. The best way to wage war on one’s inclination is through increasing the intensity of one’s Torah study. One should also work on directing one’s desire toward the Blessed Creator—My desire is for You; You are my yearning and my love.

 

 

Holiness: Section Seven

 

My yearning is for You, my God

 

Chapter One

 

Turn from evil and do good (Psalms 34). While it is true that phrase  turn from evil includes all manner of evil, nevertheless it refers specifically to evil of a sexual nature. We explained this earlier in the name of the Zohar and the holy books that these things specifically are known as evil as it is written (Genesis 38), Yehudah’s first-born Er was evil in the sight of Hashem. His defect was in this area.  Moral defectiveness in this area is a root of wormwood and gall that corrupts all a person’s attributes. These desires encompass a person completely from head to toe as the sages say, “the eye sees, the heart desires, and the vessels of action complete the task.” The enemy waits constantly at every turn regarding this. One is vulnerable in every situation. Sometimes one’s inclination overwhelms him in its intensity and plunges him into confusion. The battlefield is in what a person sees with his eyes and what his heart desires. The sages say (Yoma 29a), “thoughts of sin are more difficult than the sin itself.” “The vessels of action complete the task”—sometimes in way that the person has control, and sometimes in a way where he has no control. In light of this we may ask how a person can purify himself, especially in those things that he has no control over.

 

   It is concerning this that Scripture gives us the advice, Turn from evil and do good. The phrase turn from evil informs us that evil is really something external, something one is able to turn away from. It tells us that one is able to overcome and control his limbs from doing any evil. The phrase and do good tells us that through doing many acts of good one actually inculcates his natural tendencies for good. The tzaddik is one who has completely transformed this attribute for good until no room is left for evil. In light of this we could also explain the verse, Turn from evil completely through your transforming this attribute into good.

 

[Holiness: Section Seven] Chapter Two

 

   We have discussed two aspects of the commandment of holiness. The first is a negative aspect as indicated in the words of the sages—“Keep away from forbidden sexual activity” and “one should not be vile with the Torah’s permission.” The second is a positive aspect—one should be on the path of sanctifying all one’s activities for the Blessed One. It is worth noting that the commandment of holiness is phrased in the positive—You shall be holy. While this phrasing is consistent with the idea of holiness as the sanctification of one’s daily activities, it does not appear to be consistent with the major idea of holiness—holiness as abstinence from adverse thoughts and behaviors.

 

   By way of an answer to this we can suggest that the commandment of holiness pertains to human yearning. The quality of yearning is one that completely encompasses a person; it begins in the recesses of the mind, as indicated in the verse, Adam knew his wife Eve, and continues through one’s emotions and one’s actions. A person’s spiritual state is wholly dependent on the nature of his yearnings. When a person is immersed in yearning for forbidden things or even for permitted things that are detrimental, he causes his entire being to become defiled. In general the Torah does not prohibit thoughts; this commandment is an exception for it involves one’s yearning—something that determines the very state of his being.

 

   The holy Torah phrases the commandment in the positive for this reason. The commandment is to direct one’s yearning toward the holy—toward the Blessed One, toward delight in Hashem, toward pleasure in the radiance of the Divine Presence. King David experienced this (Psalms 42), Like a hind crying for water my soul cries for you God! (Psalms 64), My soul yearns for You, my flesh pines for You. The prophet says (Isaiah 26),  We long for the name by which You are called. When a person directs his desire toward these wonderful delights and becomes immersed in them, he will find that his lowly desires and animal urges fade into oblivion. Seforno writes in his introduction to his commentary on the Torah:

 

The Sages said (Berachot 17a): “The world to come has neither eating nor drinking…The tzaddikim sit…and take pleasure in the Divine Presence.” When one fully experiences the supernal pleasure of the light of the Living King, he feels no more need or desire to fulfill any worldly desire.

 

The author of Chovot Halevavot writes similarly concerning those who love Hashem (Shaar Ahavat Hashem, Chapter 7): “Their love of the Creator and desire to serve Him uproots their desire for worldly pleasures and causes their animal urges to disappear.”

 

   We can explain the statement of the sages in a similar vein: “I created the evil urge; I also created Torah its seasoning” (Kiddushin 30b). The simple meaning is that the power of Torah nullifies the power of the evil urge, as it is written, Are not My words like fire? Says Hashem. Fire consumes fire—the fire of Torah consumes the fire of bodily desires. According to what we have explained above however, we can suggest that it is the tremendous delight one experiences through Torah that nullifies all one’s adverse urges and desires. The author of Or Hachaim writes (Parshat Tavo): “If people would actually know the sweetness and delight that one can experience through study of the holy Torah they would run after it in a mad frenzy!”

 

   It is for this reason that the Torah commands us in holiness phrasing the commandment in the positive—You shall be holy. Our holy rabbis explain that the soul originates in a dimension of delight and, therefore, prompts a person to seek delight in the world. If one does not immerse oneself in the supernal delight of the Divine, he will fall into seeking coarse, worldly delights. The Torah commands You shall be holy—immerse your capacity for yearning into that which is holy. When you do this you will automatically abstain from forbidden sexual activity and the fulfillment of other worldly desires. The most authentic attainment of turning from evil can only be found through doing good—through immersing one’s capacity to yearn in the holy, elevating one’s yearnings and desires to their origin—the yearning for Hashem.

 

[Holiness: Section Seven] Chapter Three

 

   In light of the above we can understand the idea expressed at the beginning of the book Mesilat Yesharim. The author quotes the saying of the sages that people are created for the purpose of delighting in the Divine Presence, and that when a person considers the matter well he will realize that there is no greater fulfillment than holding close to Hashem. This idea is indicated in the verses by King David, And as for me—the closeness of God is good! (Psalms 73) and, One thing I ask of Hashem, just one request—let me dwell in the house of Hashem all the days of my life, experience the pleasure of the Divine…(Psalms 27). The greatest fulfillment a person can experience is holding close to Hashem and delighting in the radiance of the Divine Presence. This idea places the emphasis on positive action rather than restraint and is in indicated by the phrase, and do good in the verse, Turn from evil and do good. Why then does the verse begin with the phrase, Turn from evil? We could answer this question by saying that the matter is similar to the commandments of love and fear of God. Love is of a higher order and yet the Zohar lists fear as the first commandment. One could say, similarly, that while the ultimate fulfillment of the service of Hashem is the delight in the Divine Presence, nevertheless it is first necessary to turn from evil and for this reason the verse mentions it first. According to the explanation we gave above however, we can suggest that the verse is saying, Turn from evil through doing good—concentrate your efforts on directing your desire and yearning toward the Holy One and through this you will automatically turn from evil. This idea is also alluded to in the verse (Psalms 91),  for he desired Me therefore I saved him…—“If all his desire is in Me, I will save him from every trouble.” The verse continues, I will make him exalted for he knows My name— “If he holds completely close to Me I will make him exalted over all.”

 

[Holiness: Section Seven] Chapter Four

 

   From the words of Mesilat Yesharim it is apparent that the idea of a person’s being created to delight in the Divine applies not only to those of a high spiritual stature but also to everyone. The author continues with the idea that the means to this end are the commandments. It is clear from his words that the state of holding close to Hashem is the supreme goal and that the Torah and commandments are the means leading a person towards it.

 

   The holy Rabbi Menachem Mendel of Vitebsk expressed the same idea in his explanation of how one learns to serve Hashem from the description of the behavior of the wicked Shechem. He elaborates on this idea further (Pri Ha-aretz, Ki Tissa):

 

The sum of the matter is this: The entire system of Torah and commandments is of no effect if it is unaccompanied by the cultivation of closeness to the Divine. A person needs to serve the Blessed Creator with the same devotion that he has regarding his bodily desires… one needs to refine and direct all one’s thoughts, qualities, abilities, and delight toward Hashem. He should not think it sufficient that he has never transgressed, that he is therefore completely connected to the Blessed One. This is no proof for he may have not yet experienced any trial… So what if he has never sinned! It may well be that the root of sin is still present in his heart… Since it is a root of wormwood and gall…the root of sin is present and it is him! If he wants to test whether the Divine is truly with him, let him discern whether he can take the same pleasure in his closeness to Hashem as he takes in the physical pleasure that pleases him most. This is the meaning of, You shall love Hashem your God with all your heart, all your soul, and all your being…One needs to connect with Hashem with the same force that he connects with physical pleasures. Through this process one comes to erase the roots of sin and all his connective ability becomes elevated.

 

   These instructive words express the same idea as Mesilat Yesharim. One needs to direct one’s earning and delight towards the holy. The root of wormwood and gall of a person is only corrected through cultivating the same desire and yearning for the holy as he has concerning his physical yearnings. This is also the meaning of the idea expressed in the Zohar of teshuva being of no use for sexual transgressions. While the regular kind of teshuva is of no avail, supernal teshuva can rectify them. Supernal teshuva is precisely this kind of redirection of one’s desires mentioned above.

 

[Holiness: Section Seven] Chapter Five

 

   It is worth pondering this idea further. Shechem experienced holding close, desire, and yearning—from which we learn the necessary extent of our divine service. We may well ask why we learn this lofty idea from a section of the Torah that describes such despicable behavior. The answer may be found in an idea that we explained elsewhere concerning faith in the coming of the messiah and the resurrection of the dead. At the beginning of creation all was chaos and void and darkness. The first act of creation was when God said, let there be light and there was light. The sages say (Bereishit Rabba 11) that this Godly light was too lofty for the world so God hid it away for the righteous until the coming of the messiah when “a new light will shine on Zion” and the world will be full of the knowledge of Hashem. In those days the verse will be fulfilled (Isaiah 60), no longer will the sun give you light by day…for Hashem will be your light by day. All of this pertains to the time of complete rectification, the culmination of creation.  When we look at a world filled with trouble and strife, a world filled with people whose actions are base and vile, we must remember that the Creator created everything for a purpose. The purpose of the world will be fulfilled at the end of days when the world will be full of the knowledge of Hashem. Similarly, when we witness the bodily suffering that people endure our faith leads us to conclude that the Almighty created our bodies for a purpose, and that the ultimate purpose for which our bodies were created is only realized with the resurrection of the dead. The same principle applies to our reading of the vile act of Shechem. Since Hashem created all for His glory, what is the purpose of the holding close, desire, and yearning that are mentioned in conjunction with Shechem? We are forced to conclude that the Torah mentions these in order that we learn to serve the Blessed One with such yearning and desire. When one elevates one’s corrupted attributes to the service of the Almighty, this constitutes genuine rectification.

 

   In light of the above we can understand the general idea of the building of the tabernacle. Make Me a sanctuary that I may dwell among them. They should make a sanctuary for the Divine from all manner of physical materials—gold, silver, copper, sycamore trees, dyed wool, goat-skins…When all these objects are utilized for the service of God, they fulfill their purpose. The same idea is expressed regarding one’s own internal sanctuary (this idea is expressed in Reishit Chochmah, Alsheich and other works)—when one elevates and sanctifies one’s limbs he merits that the Divine Presence rests with him. Just as the Temple is divided between Holy of Holies, sanctuary, and outer altar, so too does a person contain intellect, emotions and limbs. When a person elevates and devotes all his being to Blessed Hashem—his intellect; his thoughts, outlook, and ideas—his emotions; his desires, feelings and yearnings—his limbs; his nature and his tendencies, such that they all become holy to Hashem he merits the indwelling of the Divine Presence. He will delight in Hashem and take pleasure from the radiance of His Presence.

 

[Holiness: Section Seven] Chapter Six

 

   We should note that the redirection of passion outlined above involves a kind of quantum leap in one’s service, for it would seem impossible to attain this redirection as long as one is still struggling with adverse desires. The author of Chovot Halevavot explains (Shaar Cheshbon Hanefesh, Chapter 3) that just as fire and water cannot mix, so too one immersed in earthly desires is unable to yearn for the Blessed One and delight in the divine radiance. How then can we expect a person to cultivate this yearning for the Divine as long as he is still struggling to control his bodily urges?

 

   Nevertheless, the early tzaddikim have revealed to us that there is a dimension of spiritual service that has order to it, and there is another dimension that transcends all order. This second dimension is a function of supernal love. This transcendent love was made apparent in the exodus from Egypt and is alluded to in the verse (Song of Songs 2), the voice of my beloved comes skipping over the mountains, leaping over the hills. This dimension is also alluded to in the verse (Numbers 23), He has not seen wrongdoing in Jacob, nor has he viewed misconduct in Israel. Hashem his God is with him and the royal trumpet blast is in his camp. The verse seems to imply misjudgment on the part of God! Is such a thing credible? The sages said (Baba Kama 50a), “Whoever says that the Blessed Holy One overlooks, his innards will be overlooked!” The intent of the passage is that there exists a dimension of divine love that transcends all limitations; in this dimension the divine conduct is exceptional. Therefore, He has not seen wrongdoing in Jacob…because Hashem his God is with him…

 

   This transcendent love may have a connection with the fact that when a Jew sins, his heart becomes crushed and broken. The Blessed Knower of Secrets knows the state of his heart and dwells with the broken-hearted. This idea is illustrated by the fact that Moses asked the Almighty, show me Your glory (Exodus 33) only after the sin of the golden calf, for it was the broken-hearted state of the people that made such a request possible.

 

   This transcendent love is what we ask for in the prayer, “Give us graciousness, kindness, and compassion in Your eyes…” It is also indicated in the priestly blessing, May Hashem shine His face upon you and be gracious to you. We have also explained the idea of this love above (Torah’s Foundations: Section Three, Chapter Five) in connection with the redemption of Israel in Egypt—“Since the Blessed Holy One wishes to redeem you he will pay no attention to your idolatry.” This is also the idea expressed in the Hagadda, “I, and not an angel; I, and not a seraph.” What is the special emphasis that the Blessed Holy One alone redeemed Israel without using emissaries? The answer is that Egypt was full of the filth of their idolatry; reason and fairness dictated that they should not receive special treatment for, in the words of the Zohar (2:170b), “these and those are both idol worshippers.” Nevertheless the Blessed Holy One took us out of Egypt as an act of supreme kindness towards us. Only He Himself knows the innermost heart of the people and the depth of their heartbreak over falling into idolatry.

 

[Holiness: Section Seven] Chapter Seven

 

   We mentioned above that Israel aroused transcendent divine love through their brokenness of heart. This is also the key to attaining supernal teshuva—the redirection of all one’s passions—even while one still struggles with his desires and adverse tendencies. This is also the pathway and the counsel for those who have invested great energy into all manner of fasting and self-deprivation but have seen no positive results. They need to serve in a transcendent manner, turning from evil through redirecting one’s desires for good. One should take the opportunity of elevated spiritual moments to pray that his broken and crushed heart should find favor before Blessed Hashem. He can then serve the Blessed One with thirst, yearning, and desire. All the gates of transcendent divine love will then open before him.

 

   Shabbat is an especially auspicious time for this. It is a time for transcendent love, as the sages said (Shabbat 118b), “Whoever observes the laws of Shabbat is forgiven—even if he has performed idolatry as in the generation of Enosh!” Shabbat is a day about which it can be said, He has not seen iniquity in Jacob, nor wrongdoing in Israel. Hashem his God is with him and the friendship of the King. In Tikunei Zohar (36) we also find the idea that the focus of one’s service on Shabbat should be love. In the book Bnai Yissasschar (Shabbat 1:9) the author writes, “the word ‘Shabbat’ has the same numerical value as ‘love of the whole heart, love of the whole soul, love of the whole being.’” Because the focus of Shabbat is transcendent love it is possible to rectify all wrongs on that day. For this reason the author of Dvar Shmuel (P. Shemot) writes that the greatest rectification of sexual wrongdoing occurs through one’s observance of Shabbat.

 

   There are other auspicious times for divine grace. The author of Yesod Ha-avodah (4:1;2) quotes the words of Hillel (Avot 1): “…and if not now, when?” He comments:    

 

There are particularly auspicious times for one’s service to be accepted. There are even certain hours more auspicious then others, and one may attain in a particular hour what one may not have been able to attain over a period of several years. These matters are among the secret ways of the Merciful One… This is the meaning of the incident related concerning Rabbi Elazar ben Durdaya (Avodah Zara 17b) whose repentance occurred in the space of a moment. Rebbe cried and exclaimed, “Some acquire their world in a moment while others take years!” Rabbi Elazar ben Durdaya had transgressed a great deal and it was not fitting that he should be able to repent so quickly but he merited to repent at an exceptionally auspicious time. Had he chosen to repent at a different time he would have had to undergo refinement for a period of several years…Rebbe cried over this, for few people merit it. For this reason also, David requested, And as for me, God, accept my prayer in a time of favor (Psalms 69) and For this will every pious one pray to you in a time of favor (Psalms 32). It is for this reason that Hillel said, “If not now, when?” Perhaps now is the auspicious moment, and what can be attained now cannot be attained even over a period of several years.

 

There are auspicious times of divine favor in which a person can acquire his world. In light of this idea we can understand why Rebbe cried. After all, one would think that he should be joyful over the fact that one can acquire one’s world so quickly. He cried about the fact that it was a time of special favor yet so many people were not taking advantage of it.

 

   In light of this idea we should ponder the times in which we live. It is certainly a time of great spiritual obscurity, nevertheless it is also a time of tremendous revelation, clearly a time of divine favor. There is a remarkable flourishing in the sanctuaries of Torah study and Hassidism, and the phenomenon of the newly observant (Baalei Teshuva) is particularly noteworthy. These are people who acquire their world in a moment. We live in a unique time in history, one unlike any time before it. The special time we live in obligates us in taking advantage of this gift of the King and setting about the holy task of acquiring our world in a moment.

 

 

Holiness: Concluding Essay

 

You shall do what is good and  upright in the eyes of Hashem

 

Chapter One

 

   In the early work known as Shomer Emunim (Introduction 2:3) the author writes that those who involve themselves with the hidden dimension of Torah should always remember two verses: You shall do what is good and  upright in the eyes of Hashem in order that He be good to you. You will come and inherit the good land that Hashem swore to your forefathers (Deuteronomy 6) and, You shall be holy (Leviticus 19). These verses include many commandments and warnings not mentioned in the Torah. In his commentary (Deuteronomy 6) Ramban writes:

 

The sages said that the verse refers to compromise and going beyond the letter of the law. The intent of the verse is that the Torah first commanded you to observe the commandments which were specifically commanded. After this He tells you to consider also that which is not specifically commanded—You shall do what is good and upright in His eyes—for He loves what is good and upright. This is a critical idea, for it is impossible for the Torah to instruct a person regarding every detail of his conduct with neighbors, friends, and in his business dealings…but after the Torah mentions many commandments concerning all this…He then said in general that one should do what is good and upright in every matter…This includes the laws pertaining to one’s neighbor’s land, and even the sages’ instruction that one’s speech and tone should be pleasant. He should be sincere and upright in every matter.

 

Ramban comments on the verse, You shall be holy may be summarized as follows:

 

The Torah warned us concerning forbidden sexual relationships and forbidden foods, yet it permitted marital relations and the consumption of meat and wine. A person may think to indulge his base urges with his wife and to be among those who guzzle down wine and spoil themselves with meat. This would make him into a vile person with the Torah’s permission! For this reason the Torah commands in general that we should abstain from indulgence.

 

 The importance of these two commandments is evident from the Torah. Concerning the commandment, do what is good and upright the Torah says, in order that He do good for you; you will come and inherit the good land that Hashem swore to your fathers. Later the Torah also states (Deuteronomy 12), In order that He do good for you and your children after you for ever when you do what is good and upright in the eyes of Hashem your God. Likewise the commandment of holiness is mentioned repeatedly. We should pay particular attention to the instruction given us before the giving of the Torah—And you should be My kingdom of priests and a holy nation. These two commandments are absolutely fundamental. This being the case, we need to understand why they are not included in the six hundred and thirteen commandments of the Torah.

 

[Holiness: Concluding Essay] Chapter Two

 

   In the books of Joshua and Samuel mention is made of “the book of the upright” (Sefer Hayashar). The sages (Avodah Zara 25a) comment that this refers to the book of Genesis, the book that describes the lives of Abraham, Isaac, and Jacob—the holy forefathers who were known as “upright,” as it is written (Numbers 23), Let me die the death of the upright. Why was the specific term “upright” used to describe the forefathers? We can answer this question in light of something we explained earlier (in the section on character refinement). We mentioned a famous question posed by the biblical commentators—The sages place even more emphasis on the importance of character traits than they do concerning the laws of the Torah. They make statements such as, “Jealousy, lust, and the seeking of honor remove a person from the world,” and “whoever gets angry is like someone who has committed idolatry.” Given the importance of these traits the commentators ask why they are not specifically mentioned in the Torah. The answer is that matters of character are prior to Torah; they are contained in the book of Genesis. The Torah first deals with negative traits—the story of Cain and Abel teaches us about the negative consequences that may result from jealousy. The section that deals with the flood teaches us about lust; unbridled sexual corruption led to a world filled with crime, which, in turn, necessitated the world’s destruction. The section that deals with the tower of Babel teaches us about the seeking of glory. Let’s build a city, a tower with its peak in heaven. We will make a name for ourselves! The people’s corruption in their seeking of glory led to their dispersion. The section on Sodom and Gomorra teaches us about cruelty. Similarly the sections dealing with Eisav, Lavan, Shechem son of Chamor, all teaches us the lowliness of negative character attributes. The holy Torah then teaches us how a rectified world was made—through Abraham whose kindness was outstanding, through Isaac and Jacob who rectified the attributes of discipline and harmony respectively, and through Joseph who rectified the all-inclusive attribute of Yesod.

 

   The holy forefathers lived before the People of Israel were taken out of Egypt and given the Torah from Above. They had to reach this exalted level—to become Jewish—on their own as it were. They attained this through rectifying their character traits and doing what is good and upright in the eyes of Hashem. They are called “upright” for this reason and this is the only means by which they were able to attain such a lofty spiritual level. This is an instruction to every Jew. A Jew may be Jewish by virtue of his being born of Jewish parents. He is only considered intrinsically Jewish in his own right, however, through his rectification of character traits and fulfillment of the command, You shall do what is upright and good in the eyes of Hashem.

 

  These two words—upright and good allude to two matters. Upright alludes to interpersonal traits as well as traits pertaining to a person’s relationship with God. Good alludes to matters of holiness and the rectification of one’s sexual desire. Concerning these we are commanded, You shall be holy for blemish in these matters is termed evil as is known, and the rectification of this is termed good. These two pillars of  divine service bring about one’s merit to enter and inherit  the good  land that Hashem swore to your forefathers. Abraham our forefather was promised the land in the merit of  the commandment of circumcision (Genesis 17). God granted him the good land through the great holiness that 

Abraham brought about with this commandment. The Land of Israel is called good due to its unique propensity to bring about holiness and the rectification of the sexual urge. This is alluded to in the verse (Genesis 17), I will give you and your descendents the whole land of Canaan as an eternal inheritance, and I will be a God for you. Rashi comments: an eternal inheritance, and I will be a God for you—“but one who dwells in the Diaspora is like one who has no God” (Ketubot 110b). A Jew only merits such supernal divine protection in the land of Israel.

 

   In light of what we have explained above—that positive character traits and matters of holiness constitute the foundation of Judaism, that without these a Jew lacks the very core of Judaism—we can understand the saying of the sages (Yevamot 79a),  “the signs of this nation are that they are compassionate, easily shamed, and kind.” This refers to positive traits. Similarly the sages say (Avot 5), “The disciples of our father Abraham are generous, humble, and modest.” This also refers to positive traits. We see, therefore, that the core of Judaism is connected to positive traits. For this reason we were commanded concerning holiness before the giving of the Torah—You shall be my kingdom of priests and a holy nation.

 

   Accordingly we can now understand why these matters are not enumerated as part of the six hundred and thirteen commandments. The commandments were given to one who is already Jewish, but there is no commandment to be Jewish! Because these two matters cause a person to become Jewish they cannot be reckoned as part of the six hundred and thirteen commandments. Rabbi Chaim Vital wrote similarly, that character traits are the chariot for the giving of Torah and they are not enumerated among the commandments for this reason. The same holds true for the matter of holiness.

 

[Holiness: Concluding Essay] Chapter Three

 

   Negative characteristics are deep-rooted in a person. One is simply not able to uproot them through natural powers alone. It is only when one makes recourse to the supernal powers of the Almighty that he is able to attain genuine character transformation. The matter requires complete devotion. This is true for the acquisition of positive traits—what is upright, rectification of the sexual urge—what is good, and the uprooting of negative traits such as jealousy and the like. Similarly, the commandment of loving one’s neighbor as oneself—“to love his neighbor’s property and his honor as he would his own…” (Rambam, De-ot 6:3)—runs so contrary to a person’s selfish nature that it is impossible to fulfill without total devotion and access to supernal divine powers. The same principle applies to the commandments of holiness in sexual matters and holiness regarding what is permitted.

 

   We have already made clear (See above, Holiness: Section Five) that these commandments all begin with human effort and are completed by divine gift. This is the meaning of the verse, You will sanctify yourselves and you shall be holy. Sanctify yourselves as much as possible and you will merit to be made holy from the Source of Holiness. The same idea holds true in matters of character refinement; they begin with effort and are completed by divine gift. This idea is alluded to in the verse, You will do what is upright and good…in order that Hashem do good for you…The verse is saying that if you put forth your maximum effort, Hashem will complete the process. Eventually your inborn negative tendencies will be transformed for good. You will come and inherit the good land—You will merit the inheritance of the Holy Land, the holy source that transforms one’s nature, the source of goodness that Hashem your God seeks out and His eyes are always upon it.

 

[Holiness: Concluding Essay] Chapter Four

 

   To reflect on one’s every activity—“is this pleasing in the eyes of Hashem?”—this is a foundation of divine service. This is true even if the activity is not at all prohibited; if it is not pleasing to God, he should not do it! Our master, author of Beit Avraham, once related an incident concerning the Seer of Lublin—may his merit shield us. When the Seer was a young man, Heaven tested him by removing his knowledge that a certain thing was forbidden. The nature of tests is that one’s higher consciousness is removed and one is left with only those qualities that he acquired with complete devotion. The Seer was saved from transgression because of the habit of his youth. He had taken upon himself to only engage only in activities that he concluded would be pleasing to the Blessed Creator. This is the significance of the verse, you shall do what is good and upright—even if the matter contains nothing prohibited. This is also the explanation of David’s wrongdoing with Batsheva. The sages said (Shabbat 56a), “whoever says that David sinned is mistaken for everyone who went to war in David’s time divorced his wife first.” Nevertheless David said (Psalms 51), I sinned to You alone. I did what was evil in Your sight. Though David had not violated any law, he did not perform what was upright in the eyes of Blessed Hashem. For this he performed much repentance and accepted great suffering upon himself.

 

   This is also the meaning of what the sages said (Kiddushin 82a), “Our father Abraham observed the entire Torah before it was given.” Abraham had trained his mind, heart and limbs to only carry out that which is good and upright in the eyes of Hashem. This is alluded to in the verse (Genesis 22), Abraham sent forth his hand; he took the knife to slaughter his son. The divine will was that he not slaughter his son. He was so in tune with this will that he had to make a special effort and sent forth his hand. The Torah is the divine will and because Abraham only did that which is pleasing to Hashem, it is said that he observed the entire Torah. The same idea is expressed in the statement of the sages (Avot 2), “Nullify your will before His will and He will nullify the will of others before yours.” This means that one should reflect deeply on all his actions and only do that which is pleasing to Blessed Hashem. Though he really wants to do something, he conquers his desire and refrains from it for it is not in consonance with Blessed Hashem’s will. When one behaves this way, he is treated “measure for measure” and the wills of others will be nullified before his own.

 

   The holy author of Shlah has explained (1:40) why the Torah is not explicit regarding these matters. The Torah could have done this had all people been identical and all circumstances been the same. Since all people and circumstances are different, the Torah instructs, be holy—refrain from whatever you sense to be extraneous. One who does this is not performing an act of piety; he is rather performing according to the letter of the law for himself! This idea is profound to one who understands it.

 

[Holiness: Concluding Essay] Chapter Five

 

   There are myriad levels of self-nullification before the Blessed One.  When one has reached the most complete state of self-nullification one becomes liberated from urges and desires; one’s needs and wants cease and it is only to the extent that he becomes nullified that he enters into the true service of the Blessed One. This state is one of holding close and in this state his eating and daily activities all become sanctified, just as the sacrificial meat consumed by the priests was holy.

 

   Our father Abraham attained this level as it is written (Genesis 18), And I am dust and ashes. The sages commented (Chullin 89a) that Moses attained an even greater level of self-nullification as it is written (Exodus 16), what are we? This is a state of complete annihilation. The Torah also testifies concerning Moses that he was more humble than any man on the face of the earth. This attribute of self-nullification constitutes the core of one’s service according to the path of Hassidut. The holy Baal Shem Tov commented on the verse (Deuteronomy 5), I stood between Hashem and you—“A person’s ego, his “I” stands as a barrier between a person and the Divine.” One who has completely nullified himself before the Blessed One can completely purify his attributes through fulfilling these two verses: You shall do what is upright and good in the eyes of Hashem your God and You shall be holy. These exemplify the highest dimensions of divine service.

 

 

 

 

Pathways of Torah

 

Introduction

 

   Its measure is longer than the earth and wider than the sea… (Job 11). The substance of our holy Torah is more elevated than all. The Blessed Creator created a series of spiritual worlds, one higher than the next. Likewise, the holy Torah is a ladder standing on earth with its head reaching the heavens. It begins with simple meaning, hints, and allegories but it extends to the most profound esoteric matters. The Torah contains life instruction for every creature, the designs and workings of the innumerable spiritual worlds—“there is nothing not alluded to in the Torah” (Zohar 3:221a)—and it is even written concerning it, And behold Hashem stands over it.

 

   The beginning of commandment fulfillment is the physical act of doing the commandment. All the spiritual attainments that a person  may experience, depending on the refinement of his soul and the purity of his intention, still require the physical performance of the commandment. The same is true with the study of the holy Torah. The beginning of it is exertion in Torah study—“Words of Torah only endure in a person who kills himself over it” (Berachot 63b). The great building of spiritual elevation is founded on this exertion. The illumination and spiritual elevation of one’s Torah study depends on one’s holiness and the purity of his motives—the extent to which his learning is for the sake of Heaven. The difference between simple learning and supernal learning is as great as the difference between heaven and earth, for the holy Torah is Holy of Holies and there exist many levels of intention. Nevertheless, Blessed Hashem, in his great compassion,  gave us the holy Torah and brought about that even simple study, or even study for ulterior motives, is acceptable to the Lord of All as long as the person’s intent is to ultimately reach a state where he studies Torah for its own sake. 

 

   The sages said (Sukkah 52a), “The greater a person is, the greater his evil inclination.” The matter may be compared to stealing the meager possessions of the poor versus stealing the great wealth of the rich. A small-minded person’s  spiritual wealth consists of his deeds and the reward of his toil. Therefore the evil inclination does not attempt to distract him as it does one who is spiritually wealthy. When the evil inclination distracts a person whose Torah study and spiritual exertion reach profound levels it obtains enormous wealth. The sages therefore say that the evil inclination exerts more energy with Torah scholars than it does with simple folk, for it would rather steal gold and jewels than ordinary household utensils. In the essays that follow we do not give lengthy instructions about the importance of exertion in Torah study for this subject is well known; it is the antechamber through which one enters the great hall of Torah. Rather we devote most of what follows to the subject of how a person can progress spiritually in his Torah study. Let a wise one listen and add his own contribution; let him make the effort to ascend the mountain of Hashem according to the purity of his soul and the refinement of his character. May it be the Blessed One’s will that He open our hearts through His Torah and that He place the love and awe of Him in our hearts.

 

 

Torah: Section One

 

One Who Studies Torah for its Own Sake

 

Chapter One

 

   We find in the Mishna (Avot 6):

 

Rabbi Meir says: Whoever exerts himself in Torah for its own sake merits many things. Not only that, but the entire world is worthwhile for his sake alone. He is called “neighbor,” “beloved,” “one who loves the Omnipresent,” “one who loves all beings,” …His cloak is humility and awe…People benefit from his counsel…He is given rulership…The Torah’s secrets are revealed to him… He becomes like an overpowering wellspring and a river of ever-flowing water…

 

We need to define the term, “Torah study for its own sake.” Why isn’t the term, “Torah study for the Blessed One’s sake?” We also need to understand the list of “many things” that Rabbi Meir enumerates. What do all these things have in common? Why are these things given to one who studies Torah for its own sake and not to one who fulfils other commandments? The sages (Sotah 21a) comment on the verse (Proverbs 6), A commandment is a candle; Torah is light:

 

Scripture likens a commandment to a candle and Torah to light. It may be compared to a person who was walking in the pitch black of night. He was afraid of thorns, ditches, and bandits. He also did not go which way he was going. Once he lights a candle he is saved from ditches and thorns, though he is still afraid of bandits and does not know his way. Once the day dawns he is saved from them all.

 

We need to understand the uniqueness of Torah by virtue of which it is compared to the dawning of the day.

 

   The sages said (Bereishit Rabba 8) that the Torah preceded the creation of the world by two thousand years. They also said (Shabbat 88a), “The Blessed Holy One made a stipulation with the creation: if Israel receives the Torah—well and good, but if not—I will return the world to a state of chaos and void.” We can explain the connection of Torah to creation by the fact that the word for “world” (olam) is related to the word for “hidden” (he-elem). The divine light illumines all the worlds including this one, but in this one it is hidden. A person who gazes at this world with physical eyesight sees only physical things; he does not see the Blessed Creator due to the physicality that hides the supernal light and the fact that the whole world is full of His glory. The holy Torah is what counteracts this hiding for through its light one can see the divine light and the fact that there is nothing besides Him. In its state of hiding, the physical world is a contracted and limited world but when one sees the Divine that hides in it, one emerges from the contracted state to one expanse after another. The holy Torah has the power to illumine the darkness and remove a person from the limitations that obstruct him to a horizon of infinite expanses. This is the reason why Torah is a necessary component of creation and that the Blessed Holy One made the creation contingent on Israel’s accepting the Torah. Without Torah to reveal the divine light that resides within, there is no reason for creation to be sustained.

 

   Concerning this the sages said (Tanchuma, Noach) that the world was not worthy of the divine light of the first day of creation, the light through which Adam saw from one end of the world to the other, but it was kept for those who toil in Torah. Through exertion in the holy Torah one merits the Infinite light that illumines from one end of the world to the other. For this reason a commandment is compared to a candle that saves a person from ditches but not from bandits. “Bandits” refers  to those adverse forces that prevent a person from perceiving the divine light that fills all creation. It is only through Torah, which is compared to the dawning of the day, that the world becomes illumined with divine glory, that the world is perfected and I will cause the spirit of defilement to pass from the land. The Sanhedrin is called the eyes of the community (Leviticus 4) for this reason for a person’s limbs are all limited; only the eyes can perceive at a great distance. The members of the Sanhedrin became “eyes” through the power of Torah. They were able to see from one end of the world to the other and the forces of adversity did not hide the divine light from them. King David said, Praise Hashem from the heavens…Praise Him from the earth…serpents and all the depths…mountains and all the hills…for David merited seeing the divine light in every single aspect of creation. He did this through the light of Torah.

 

[Torah: Section One] Chapter Two

 

   Rambam writes (Rotzeach Chapter 7): “When a student is exiled to a city of refuge his teacher must also be exiled to that city, as it is written, he shall live—we need to give him the sustenance to live by, and for those who seek wisdom, to be without Torah study is considered as death.” Without Torah study one cannot see the light of Blessed Divinity and this is considered as death. The sages said (Nedarim 64b), “a blind person is considered as dead.” Because he sees no light he lives in a state of complete contraction and is only aware of himself and this is a kind of death. The difference between an ignoramus and a Torah scholar (talmid chacham, literally “student of the wise”) is as great as the difference between a sighted person and a blind person. The ignoramus is like a blind person for the physical world obscures the light of Blessed Divinity for him. In his contracted state he sees only himself. A Torah scholar sees the divine light through the light of Torah. He sees from one end of the world to the other. His gaze on the world is a spiritual one without contractions or limitations.

 

   Concerning this the sages said (Kiddushin 30b), “I created the evil urge and I created Torah its seasoning.” The power of the urge is in its ability to contract a person’s vision such that he only perceives his animal instincts. “A person only sins if a spirit of folly enters him” (Sotah 3a). Through Torah, a person comes to see the entire creation in a different light; worldly desires become insignificant and he realizes the ugliness of animal urges. The light of the holy Torah is the antidote to the evil inclination and without this light the world is a world of chaos and void.

 

[Torah: Section One] Chapter Three

 

   We are now able to understand the meaning of the phrase, “Torah study for its own sake.” It means that one studies Torah for the purpose of Torah, which is to illumine the chaos and void of the world with the blessed divine light. This is the reason why the Torah was given. This is also why Rabbi Meir says of one who studies Torah for its own sake that the whole world is worthwhile for his sake alone, for without the light of Torah the world is merely chaos and void and has no value. The study of Torah for its own sake causes one to leave the limitations of his self-centeredness. New horizons open before him and his experience of life is transformed. He is called “beloved, one who loves the Omnipresent, a lover of all beings” etc… since he perceives the Holy Creator he is able to love all His creatures. “His cloak is humility and awe”—Humility and awe are also a direct result of his perception of the Divine; he realizes his own insignificance in the face of the immensity of the Divine. Moses was more humble than any man on earth. This was because he sees the picture of Hashem (Numbers 12).

 

   Leadership is also a direct result of this perception for the most important quality in a leader is breadth of vision—High as the heaven, low as the earth, the mind of kings is unfathomable (Proverbs 25).  One who studies Torah for its own sake attains this breadth of vision. Similarly, “the Torah’s secrets are revealed to him”—This includes not only the secrets of the Torah but matters pertaining to the workings of the universe for “thee is nothing not alluded to in the Torah.” “People benefit from his counsel”—This is also because of his breadth of vision and his ability to see an issue from many angles. Similarly the other qualities mentioned by Rabbi Meir—modesty, patience and the like—are also a direct result of his perceiving the divine light stored in Torah. He perceives the Creator’s greatness and nullifies himself before the Blessed One He is modest because he considers himself as nothing. He does not assert his own selfish desires on others. He is patient and is not prone to anger for the root of anger is self-centeredness as is known. The general principle in all of this is that the light of Torah brings a person out of a self-centered existence.

 

[Torah: Section One] Chapter Four

 

   In light of the above we are able to understand the significance of the verse (Exodus 20), You have seen that I have spoken to you from the heavens. Why is it important where the Holy One spoke from? Especially since Your mind has been enlightened today that Hashem is God; there is nothing besides him (Deuteronomy 4)—“All the seven heavens were opened and they saw that there is none like Him on the heavens above or on the earth below!” (Rashi). The commentators also point out that the verse is contradicted by another verse (Exodus 29)—Hashem descended upon Mount Sinai. We see that he spoke from the top of Mount Sinai and not from heaven!

 

   We suggest that the significance of the verse is as follows.  The purpose of creation is that one sense the all encompassing presence of the Divine. In order that there be freedom of choice, however, the blessed divine light is obscured by clouds, and a person’s vision is hampered by the desires and urges that pertain to the physical world. A person’s horizons may become increasingly narrow to the point where he only sees himself. He is like an animal whose awareness does not extend beyond its feeding-trough. A person’s vision depends on where he is situated. When he is inside his house his vision is restricted to his house; when he is in the street his vision is greater; when he is above the earth he sees wide and enormous expanses. The higher he is, the more he sees and the more he realizes his own insignificance. The same is true concerning spiritual vision. When one is in a contracted spiritual state he sees only himself; the tzaddikim explained the verse (Psalms 115), they have eyes but do not see—“as long as their eyes are focused on themselves they will not see the divine light.” It is only when a person wakes up from a material-centered existence and is elevated that he sees the insignificance of worldly matters and begins to see with the light of the Divine. We have already explained that this is the power of Torah—as the rabbis alluded to in their saying that the light of the first day was stored for those who toil in Torah. Through the holy Torah one comes to have an elevated perspective from which to view the world. His vision is enlightened to know the insignificance of worldly matters and the greatness of the Blessed Creator.

 

   This is the significance of the verse, You have seen that I have spoken to you from the heavens. Torah provides a person with a heavenly, elevated perspective on life.

 

   The Torah is not only elevated above one’s animal urges, it is also elevated above the dimensions of space and time.  When a person’s consciousness becomes elevated to a plane that is above time, he can perceive something in the space of a moment that another person would take decades to realize. This idea is also alluded to in the verse (Job 11), Its measure is longer than the earth and wider than the sea.

 

[Torah: Section One] Chapter Five

 

   The sages (Kiddushin 30b) describe Torah as the antidote for the evil urge. The main purpose of the evil urge is not to seduce a person into transgression but to obscure the divine light from his eyes. When a person has a lucid awareness of the blessed divine light that illuminates the earth and those who dwell upon it, and the fact that the Blessed One stands over him and sees all his deeds, there is no way that he will act contrary to the divine will. When he has this awareness he will regard his animal urges as base and despicable. However, when his vision of the divine is obscured he becomes easy prey for every lust and urge like clay in the hands of the potter. For this reason Torah is the main antidote against the evil urge for it opens one’s eyes and illuminates the darkness. The tzaddikim have said that one does not expel darkness by might but by light—“a little light dispels much darkness.”

 

   It is precisely due to the illuminating power of Torah that the evil urge attempts to slacken a person’s efforts in his studies. Even one who learns Torah with great determination may be beset by all kinds of false ideas and thoughts that stem from his evil inclination in an attempt to contract his vision and limit his horizons. We can explain that this is the idea of the thunder and lightening before the giving of the Torah. It is known that when the holy Arizal had some difficulty in his learning he would scream and make a great noise. He explained that difficulties in learning stem from the husks that obscure the divine light; one therefore needs to smash them with great noise. Occasionally a person needs to utilize thunder and lightening in his learning. If his inclination is made of stone it will melt; if it is made of iron it will explode, until he will perceive clearly the light of Torah.

 

 

Torah: Section Two

 

One Who Studies Torah for its Own Sake (Part Two)

 

Chapter One

 

   We have explained that the phrase “Torah study for its own sake” means that one’s study is for the sake of the holy Torah’s purpose and goal. The words of Rabbi Moshe Chaim Luzatto  (Ramchal) further elucidate this idea. In the introduction to his book “Kelach Pitchei Chochmah” he writes:

 

The Creator and Director of a person made him in such a way that his intellectual capabilities of perception and understanding are greater than those of the angels. When he so desires he will be permitted to perceive matters that are at the very highest reaches of heaven—matters that the Ancient of Days has veiled. Nevertheless a person has the choice whether to seek wisdom and knowledge…For there are two entities that share the same quality—the human intellect and the Torah that imparts wisdom to a person…For the Torah is actually one light given to Israel to illumine them. The Torah is holy and extends to the highest spiritual dimensions. When a person toils in Torah below it illumines his soul and causes his soul to reach the most ethereal chambers of the Blessed Creator. This is the enlightening and transformative power of Torah and it is the meaning of the wise saying and Torah is light. It is not only wisdom; it is quite literally light! When Torah enters his soul it has the effect of sunshine illuminating a dark room… The Torah is also compared to fire. This comparison is a precise one for just as a glowing coal brings forth fire when it is fanned, every word and letter of Torah contains the potential to burst into flame when the energy of toil is applied to it…All the letters of Torah stem from twenty two supernal lights but one below only sees the dark shapes of letters. When one puts forth concerted effort and reflection the light flares as flame from a coal. Concerning this the sage instructed (Avot 5), “rummage in it and rummage in it…”

 

He further writes that if people realized the power of Torah study they would never sin. The evil urge would have no power over them just as it has none over angels.

 

   Based on the above explanation we can add that the phrase “Torah study for its own sake” includes study with the intent of spreading the holy fire that is contained within its words and letters, that his soul be illumined, and that he attain a perception of intellect that is higher than the angels. When one studies with this intent the twenty-two supernal letters of Torah blaze within him and illumine him with holy fire.

 

    The author of Bayit Chadash (commentary on the Tur: Orach Chaim sec. 47) explains the significance of a comment of the sages. The sages say (Nedarim 81a):

 

For what was the land lost? Sages and angels were asked this question yet none could explain it until the Blessed Holy One explained it Himself as it is written, (Jeremiah 9) Hashem said, For they abandoned the Torah I placed before them; they did not listen to My voice; they did not walk in it. Rabbi Yehuda said in the name of Rav: This means that they were not making the blessing before Torah study.

 

The author of Bayit Chadash finds this comment startling. How can such a dire consequence result from the mere omission of a blessing?! He explains:

 

It appears that the Blessed One’s intent all along was that we toil in Torah in order that our souls become unified with the spiritual and holy essence of the Torah’s source. The Blessed Holy One gave a Torah of truth to Israel for this reason… Had the people applied themselves in Torah with this intent they would have become the chariot and the sanctuary of His blessed Presence. The Divine Presence would have literally been with them—For they are the sanctuary of Hashem. The entire land would have been illumined with Divine glory. Now that the only reason they toiled in Torah was for the sake of material things, for their own pleasure—to know the various laws…They had no intention to hold close to the holy spiritual essence of the Torah. They brought about a split; the Divine Presence ascended from the world and the world was left as a material entity devoid of holiness. This is the meaning of the phrase, “They did not walk in it.” They did not walk in it for its own sake when they began to study it. They did not show gratitude to Him for the giving of the Torah, the opportunity to hold close to His Blessed Presence.

 

   We can understand these words in light of a basic principle that we have already explained: The six-hundred and thirteen commandments are all advice on how to fulfill the commandment of You shall hold close to Him. This is the purpose of the Torah and commandments. How can a person made of base material substance hold close to the Blessed Creator? Isn’t it true that one cursed cannot hold close to one blessed? The six-hundred and thirteen commandments refine a person’s six-hundred and thirteen limbs and organs to the point where he can hold close to Hashem. Rambam writes in his laws of Torah study (3:3): “No commandment is as valuable as the commandment of Torah study. Torah study outweighs them all.” We understand from these words that the holy Torah has the power to refine a person to the point where they hold close to Hashem. Similarly we find in the Zohar (3:73a), “The Blessed Holy One, Israel, and the Torah are all one.” The holy books explain that the first letter “heh” of the Divine name alludes to the Divine Presence, the final letter “heh” alludes to the community of Israel, and the letter “vav,” which is a letter of joining, alludes to the holy Torah that joins the Blessed Holy One to Israel. The phrase “Torah study for its own sake” includes the idea that one studies for the sake of the Torah’s purpose—that through Torah study one comes to hold close to the supernal Divine Presence.

 

[Torah: Section Two] Chapter Two

 

   The sages said, “A person should always study Torah even not for its own sake, for through this he will come to study it for its own sake” (Pesachim 50b). In the holy books the question is asked—Do we not see many people who spend their entire lives studying Torah not for its own sake without ever coming to study it for its own sake? The statement is also difficult to understand according to the opinions that Torah study for the purpose of honor and the like is a transgression. In his commentary on the Mishna (Sanhedrin 10:1) Rambam writes that one who performs commandments in order that others honor him is doing something vile. Regarding Torah study Rambam writes that it is forbidden to study in order to attain honor; such study debases the Torah and one who does it is called “one who uses the crown.” This being the case how can we say about one who studies Torah in order to attain honor that he will come to study for its own sake? This kind of study falls into the category of “one transgression leads to another!” The author of Yesod Ha-avodah (1:3) examines Rambam’s words carefully. Rambam (laws of teshuva 10:5) quotes the saying of the sages, “A person should always study Torah even not for its own sake for through this he will come to study it for its own sake.” Rambam writes that “not for its own sake” means “for the sake of reward or in order that one not be harmed.” He does not mention study for the sake of honor. From here we see that according to Rambam it is completely forbidden for a person to study Torah in order to attain honor. Rambam writes in his laws of Torah study (3:5), “The sages said that whoever uses words of Torah for personal gain removes his life from the world. Furthermore they commanded us not to make words of Torah a crown for honor or a spade to dig with.” It appears that it is completely forbidden for a person to study Torah for this kind of personal gain for this is very far from the divine will. The author of Yesod Ha-avodah remarks that regarding this subject Rambam is in disagreement with other authorities such as Rashi and Tosafot who understand that even one who studies Torah in order to attain honor will eventually come to study for its own sake. According to these authorities it is only when one studies Torah for the purpose of deriding others that the sages said (Berachot 17a), “It would have been better had he not been born.”

 

   In Yesod Ha-avodah (1:7, 2:7) the author reaches a conclusion that reconciles both these opinions and is most illuminating. The sages said (Avodah Zara 3a), “The Blessed Holy One does not impose unrealistic demands on His creatures.” Accordingly, the idea derived from the verse, to love Hashem, that one needs to study Torah for its own sake and not in order that others honor him only applies to someone who feels no anguish over the fact that his heart is hard, that he has forsaken the honor of his Heavenly Father and is focused solely on his own honor. However, one who is disturbed by the fact that his Torah study is motivated by a desire for honor, and constantly seeks ways to arrive at the true fulfillment of the commandment—such a person is actually fulfilling the directive to love Hashem. The basic content of the commandment of loving Hashem is the effort one puts forth. Every member of Israel is obligated to study Torah (Rambam, laws of Torah study 1:8). This is also indicated by the statement of Hillel (Avot 1), “one who does not study is worthy of death.” For this reason Rava said that one should always study Torah even not for its own sake etc… The idea is that his study “not for its own sake” is because of duress for he lacks the ability to overcome his inclination. His real intent however is that through his study not for its own sake he will come to study for its own sake. It is a commandment for such a person to study even if his study is not for its own sake and the statement, “one who uses the crown of Torah” does not apply to him. Nevertheless, a person who is not troubled by the fact that his study is for his own honor is in violation. In this way the author reconciles the opinions of Rambam, Rashi and Tosafot. He further writes:

 

Even though we have explained that one who is untroubled by the fact that he studies Torah in order that others honor him is included in the category of “unrefined” concerning which the sages said, “Torah becomes deathly poison for one who remains unrefined” (Taanit 7a). Nevertheless if such a person would come to us for advice—should he continue his studies or desist from them altogether—we should instruct him to continue studying. The power and light of Torah may help him to return…

 

We find this idea in other holy books. The main factor is a person’s intention in his study. If his study not for its own sake is in order that it become for its own sake—such study is included in the dictum of Rava. If the only reason he studies is so that people honor him—this is forbidden and denigrates the Torah. This idea is clearly indicated in the language of Rambam in the above-quoted commentary on the Mishna. Rambam stresses the goal of a person in his studies: If his goal is personal honor, this is vile. He then writes: “…his only goal should be to know it.  The purpose of truth is only to know that it is true; His Torah is true and the purpose of knowing it is to fulfill it.”

 

[Torah: Section Two] Chapter three

 

   We need to explain why the study of Torah for undesirable motives is regarded by the sages with such disdain. The sages said that for one person the Torah acts as an elixir of life while for another it is a deadly poison. They also said concerning one who studies Torah for the purpose of deriding others—“it would have been better had his afterbirth smothered his face” (Vayikra Rabba 35). We do not find such statements regarding the fulfillment of any other commandment. We also need to understand why the sages made their statement about one who uses the crown of Torah. The explanation is that the holy Torah is the crown of all the commandments. The sages said this (Avot 4) and Rambam quotes them (Laws of Torah study, 3:3):

 

Israel is endowed with three crowns: a crown of Torah, a crown of priesthood, and a crown of monarchy. Aaron and his descendents merited to receive the crown of priesthood. David and his descendents merited to receive the crown of monarchy. The crown of Torah, however, remains available to all of Israel; whoever wants it can come and take it. Perhaps you will say that these other crowns are greater than the crown of Torah? It is written (Proverbs 8), Kings consult me. From here you see that the crown of Torah is greater than the other two.

 

Rambam further writes (3:6):

 

One whose heart is uplifted to fulfill this commandment properly and be crowned with the crown of Torah should not let his mind be distracted with other matters. He should not imagine that he can acquire Torah along with wealth and glory…

 

One cannot compare a person whose crude hands touch the king’s garment with a person who touches the king’s crown! Similarly, one who demeans the honor of the crown of the King of kings, the Blessed Holy One by using the holy Torah for his own self interest incurs greater punishment than one who demeans the honor of other commandments.

 

   A person who desires to be crowned with the crown of Torah is like the man whom the king desires to honor and places a crown of sovereignty upon his head. His body and clothing need to be pure and spotless. He needs to be free of all manner of worldly desires—the desire for wealth and honor etc…Rambam writes of this (laws of Torah study, chapter 9): “Words of Torah cannot be found in one who is haughty or in the heart of one who is arrogant. Rather they are found in one who is lowly and humble, one who struggles in the dust raised by the feet of the sages, one who removes the desires and fleeting pleasures from his heart…” For this reason we find that the sages designated special conduct for a Torah scholar. Rambam writes (De-ot 5): “He needs to be recognizable in all his activities—in his eating and drinking…in his bodily functions, speech, walking, dress, management of his affairs and his business transactions. All of these should be exceedingly refined and orderly.” The reason for this is as we stated earlier—he wears the royal crown.

 

 

[Torah: Section Two] Chapter Four

 

   The High Priest would enter the Holy of Holies on the holiest day of the year and prior to this occasion he would need to be especially safeguarded from defilement. God made this opposite this (Ecclesiastes 7)—whenever we find an assertion of holiness we also find an assertion of adversity. Our sages (Sukkah 52a) explained the verse (Yoel 2), I will keep the hidden one far from you—“this refers to the evil urge that lurks hidden a person’s heart.” The inclination concentrates on Israel and especially on scholars of Torah just as bandits desire nothing more than the king’s crown. The inclination is particularly active in the midst of one’s Torah study for it attempts to sway a person from studying with appropriate intentions and striving for a holy goal. The inclination does not want a person to be among those who study Torah for its own sake and, thereby, merit many things.

 

   When one studies Torah appropriately one becomes illumined with Godliness, for Torah is the hidden light through which a person can see from one end of the world to the other. A person emerges from a constricted, self-centered outlook into a horizon of unlimited expanse in which he perceives the Creator in all of creation. For this reason the evil inclination is more assertive in the constriction of a Torah scholar’s mind than it is regarding all manner of lusts and desires. The sages said (Tanna D’bei Eliyahu Rabba 5), “A carcass is better than a mindless Torah scholar.”

 

   In Midrash Tanchuma (P. Mikeitz) we find the following commentary on the verse (Job 32), I thought, “Let days speak; let advanced years declare wise things.” But truly it is the spirit in people, the breath of Shaddai that gives them understanding. It is not the aged who are wise or the elders who understand how to judge. “Not everybody who puts forth effort in Torah study becomes wise. But truly it is the spirit in people—It is when the Blessed Holy One gives a person spirit, that he be consistent in his studies.”  The explanation of this is that Torah is different to other types of wisdom; it can only be attained by one whom the Blessed Holy One has given spirit to. It is written (Isaiah 11), The spirit of Hashem will rest upon him, a spirit of wisdom and understanding, a spirit of counsel and valor, a spirit of awareness and awe of Hashem. Even those immersed in Torah study will not gain wisdom and the awe of Hashem unless they so merit. It is only when a person studies Torah for its own sake that Torah becomes his elixir of life.

 

   We can also explain the verse, Let days speak…that there are days of heightened spiritual significance—whether due to the greatness of the day such as Yom Kippur—a day that calls to the very heart of  Jew to wake up and return, or whether due to special circumstances of the day and opportunities that it presents for greatness. When a person misses and wastes these opportunities they cry to the heart of a Jew, How can it be? One should not be “an idiot who loses what has been given to him” (Chagiga 4a). This is especially pertinent to scholars who study Torah full-time. Their hearts have been uplifted that they be crowned with the crown of Torah; they are in the King’s sanctuary. They are summoned to carry out their goal and purpose—the goal and purpose of those crowned with the crown of Torah—to infuse the divine light of the Blessed One through the totality of their being, to illumine the earth and those upon it with this precious light. Through them the verse –You will be my treasure…a kingdom of priests and a holy nation—will be fulfilled.

 

 

Torah: Section Three

 

Torah leads one to hold close to Hashem

 

Chapter One

 

   …I carried you on eagles’ wings and brought you to Me…Now if you listen to My voice and keep My covenant, you will be my treasure from among all the peoples…You shall be a kingdom of priests and a holy nation. These are the words that you shall speak to the Children of Israel (Exodus 19). The sages remarked on this, “neither more nor less” (quoted by Rashi). These verses are the prelude to the giving of the Torah and contain the vision of the Jewish people. We will offer a tentative explanation of these verses and the above-quoted comment of the sages, an explanation that is relevant to every generation, every soul, and every period of history. Our master, the holy Elder of Slonim—may his merit shield us—explained the verse (Proverbs 3), Do not despise the rebuke of Hashem, my son as follows: The rebuke that Hashem gives Israel is, “You are my son—a child of the King! Do not despise yourself through unfitting conduct.” This is the most effective manner of rebuke and the Blessed Holy One used it while the people were still in Egypt. They were sunk in the lowest levels of degradation—the forty-ninth level of defilement—yet the Blessed Holy One called them My first-born (Exodus 4)—a term of endearment the likes of which we do not find anywhere else in the Torah. Through this the Blessed One elevated them to a status that entails responsibility. This is also the meaning of the words that the Blessed Holy One communicated to the people prior to the giving of the Torah. I carried you on eagles’ wings and brought you to me. Where do we see that the Holy One carried the people on eagles’ wings? The intent of the verse, however, is that the Holy One caused the people great elevation by calling them My firstborn son. Through this endearment I brought you to me—to hold close to Me. During the exodus the impetus for this relationship of closeness came from Above. After the exodus, however, the impetus must come from below. Now if you listen to My voice and keep My covenant—this refers to Hashem covenant between the Blessed Holy One and Israel, a covenant in which Israel is to hold close to the Blessed One—you will be My treasure…In his commentary on the Torah, Nachmanides writes, “You will be as something dear to Me—something that the King will not give away.”  In the Midrash Mechilta we read, “You shall be mine—I am not placing any intermediate authority over you; rather I am the Authority.” The verse concludes, You shall be a kingdom of priests and a holy nation. Rashi interprets the word priests as meaning “ministers.” The intent is that one should realize the honor of his office and behave accordingly. The phrase a holy nation is to be interpreted similarly—a nation that lives in a holy way. There are modes of behavior that are fitting for some people but not for a holy person. This idea is also indicated by the verse (Leviticus 19), Be holy for I, Hashem your God am holy. Your purpose is to hold close to Hashem your God; one defiled cannot hold close to one holy.

 

   The purpose of the divine message before the giving of the Torah was to initiate them into their exalted and holy status as the children of the Blessed One, a status that entails great responsibility. Concerning this we find the comment, “neither less nor more.” This comment alludes to the difference of views regarding the emphasis of one’s divine service: should one emphasize one’s lowliness and thereby come to appreciate the Creator’s greatness, or should one begin by contemplating the greatness of the Creator and thereby realize the extent of one’s lowliness? The people’s exalted purpose in receiving the Torah, however, is “neither less nor more”—it is expressed by neither of these two views. One should rather realize one’s exalted status as a child of the Almighty, a minister and member of a holy nation, and he will hold close to Blessed Hashem.

 

   The true tzaddikim have explained why these words were said before the giving of the Torah. It is because all of the commandments are counsel for attaining the end of holding close to the Blessed One and the study of Torah outweighs all the other commandments. The study of Torah brings a person to hold close. In the Zohar it is written (3:36a), “All those who toil in Torah hold close to the Blessed Holy One.” We have already quoted the words of the author of Bayit Chadash on this point (see section two, above) that through the study of Torah one merits to become a kind of chariot for the Divine Presence; through the study of Torah the verse, I brought you to Me is fulfilled.

 

[Torah: Section Three] Chapter Two 

 

   There are various ways of explaining why the study of Torah is more conducive of holding close to Hashem than any other commandment. The first explanation is that Torah study outweighs all the other commandments; each commandment corresponds to a specific part of the body but the holy Torah permeates one’s entire being—intellect, emotions, and organs. Maharal writes in a number of places that Torah study refines one’s body; the body of a Torah scholar is different to that of an ignoramus. The sages said (Avot d’Rabbi Natan 24), “Words of Torah are absorbed in the blood of one who studies them in his youth.” This is also the significance of the thunder and lightening during the giving of the Torah that caused the people to tremble. The light of Torah permeates every part of the body.

 

   Similarly the effect of Torah is in every circumstance and situation. It will guide you on your journey. It will guard you when you lie down and when you awake it will talk with you (Proverbs 6). It is also written (Proverbs 5), a loving doe, a graceful mountain goat. Let her breasts satisfy you at all times; be infatuated with love of her always. The phrase at all times indicates in every situation—that even in the most dire and excruciatingly difficult circumstances a person can always find safety and strength through Torah. Torah guards a person and prevents him from losing hope. Torah even saves a person at those times when his urge burns within him like a blazing fire and seeks his destruction, for the holy Torah is “a fire that consumes fire.” It is written (Jeremiah 23), Are not My words like fire? The sages said (Pesikta Zuta, Beracha 33), “The fire of Gehinnom has no power over those who toil in the fire of Torah.” They also said (Kiddushin 30b), “I created the evil urge and I created Torah its seasoning.” The fire of Torah consumes all of a person’s pollution. A person immersed in Torah draws a mighty force into himself as well as holiness and purity. The sages said that upon reaching Sinai, “their pollution ceased.” This is the holy power of one immersed in Torah and it is a power that is accessible to this day. The force with which one holds close to Hashem through Torah study may also cause one’s soul to leave one’s body, just as this occurred to the people at Sinai. It is also written (Joshua 1), You shall meditate on it day and night. The commandment of Torah study applies equally in both times—in the day—in times of spiritual illumination, and in the night—in times when he is enshrouded in darkness. Let her breasts satisfy you at all times—whatever situation one is in. For this reason the Torah brings one to hold close to Blessed Hashem.

 

   Rabbi Shmelke of Nickolsberg—may his merit shield us—would illustrate the matter with a parable. The king’s daughter was captured by a crude country yokel. When she came to the king he asked her how she endured all the troubles of her captivity. She answered that the most difficult part of it was when the yokel came close to her and she smelled his breath, which stank of the coarse food that he was want to eat. When this occurred she felt that her soul would separate from her body. Rabbi Shmelke likened this to those who hug and kiss the Torah but the holy Torah cannot stand the terrible odor that they carry. When a person wants to come close to the Blessed Holy One and immerses himself in the study of the holy Torah he becomes refined; his pollution and reeking odor cease. These are the barriers that separate between a person and the Holy One; when they are overcome a person is able to hold close to Hashem.

 

[Torah: Section Three] Chapter Three

 

   In light of the above we can understand what is written concerning the giving of the Torah. It is written (Deuteronomy 5), Hashem spoke with you face to face from within the fire,  yet immediately following this the verse states, I was standing between Hashem and you… The commentators note the contradiction between these two verses (see Ramban, Seforno, Or HaChaim and others). We can suggest an explanation here. In order for a person to reach a state of face to face with Hashem he needs to become completely free of worldly attachments and self-centered desires. He needs to completely nullify himself before the Blessed One. The author of Kedushat Levi writes in connection with Yom Kippur (Essays on Rosh Hashana, Paragraph, “Rabbi Akiva said…”):

 

It is known that Yom Kippur does not effect atonement unless a person brings himself to a state of nothingness. He should say, “I, all my belongings and all my abilities—they all belong to the Blessed Creator.” Through this he holds close to the level of nothingness. It is possible that this is the significance of the act of bowing on Yom Kippur. Bowing represents the fact that everything one has belongs to the Blessed Creator.

 

As long as a person holds close to the Almighty no harm can come to him. Rambam writes of this in his Guide. When, however, a person is deficient in his service he asserts himself as a separate entity from the Blessed Creator and this causes him to be subjected to divine judgment. His remedy is to return to a state of holding close to the Blessed One. When he is in a state of complete devotion all judgments fall away. Yom Kippur is the time of supernal union. The verse (Leviticus 16), No person shall be in the tent of meeting… alludes to this. This is the idea of speaking face to face—one needs to completely nullify one’s self-centeredness. This is the basic quality of Yom Kippur.

 

   This idea is alluded to in the verse, I was standing between Hashem and you. The Baal Shem Tov explained this as—one’s “I,” ones self-centeredness acts as a barrier between Hashem and you. The root of self-centeredness is in one’s material drives. “Cursed can never hold close to blessed” (Bereishit Rabba 59). Moses was telling the people that although Hashem spoke with you face to face—it was by divine motivation that this occurred. I stand between Hashem and you—egotism is still a barrier between Hashem and you. You will not be able to the Blessed One until you remove the barrier, until you nullify your self-centeredness completely.

 

[Torah: Section Three] Chapter Four

 

   Torah study leads a person to hold close to Hashem. It corresponds to the letter “vav” in the divine name, the letter that signifies joining, for Torah is what joins Israel to the Blessed Holy One. It follows from this that one cannot hold close to Torah unless one devotes one’s entire being to it. The sages said (Berachot 63b), “Words of Torah only endure in a person when he kills himself over it.” They also said (Sotah 21b), “Words of Torah only endure in a person who causes himself to be as one who does not exist.” This idea is alluded to in the list of forty-eight ways through which one acquires Torah (Avot 6). All forty-eight ways are required for one to acquire Torah but the general principle behind them all is the fact that one nullifies oneself before the holy Torah. One who asserts his independent selfhood cannot attain any of these ways. Awe, fear, joy, humility, purity, camaraderie, minimization of worldly indulgence…good heartedness, the acceptance of one’s suffering, contentment with one’s lot, love of the Omnipresent, love of people, distance from the pursuit of honor,  lack of arrogance in one’s scholarship… All these qualities appear to stem from positive character traits; one may well ask why they are enumerated in connection with the acquisition of Torah. Their shared quality, however, is that they are only attainable through a process of self-nullification. When a person nullifies his self-centeredness he merits the acquisition of Torah. Rambam writes of this in his laws of Torah study (3:12): “One cannot acquire words of Torah while pampering oneself, eating and drinking. One can only attain them through “killing oneself,” and constantly depriving one’s body. He should not let his eyes sleep or his eyelids slumber.” This is because the holy Torah is of ethereal spirit. As long as one is immersed in material existence he will not be able to hold close to torah.

 

  Maharal writes of this idea in Netivot Olam (Netiv HaTorah 2, 3): “Torah is supernal wisdom. It is difficult for a person to acquire Torah for he is corporeal and the Torah is divine. For this reason one who wishes to acquire Torah needs to distance himself from material-centered qualities and hold close to the quality of humility.” This is the same idea that we expressed above. In light of this idea we can understand the significance of the thunder and lightening that accompanied the giving of the Torah. A person’s material component is not capable of holding close to the Blessed Holy One and to Torah. The purpose of the thunder and lightening was to shake up, purify and refine the people’s material nature so that they would be able to hold close to the Blessed Holy One and to Torah. The Torah was given with “awe, fear, trembling and sweat” (Berachot 22a) in order to refine and purify the people’s corporeal nature and transform them through self-nullification.

 

[Torah: Section Three] Chapter Five

 

   In light of the above we can understand the statement of the sages (Berachot 5a): “The Blessed Holy One gave three good gifts to Israel and He gave them all in a manner that entails suffering. They are Torah, the Land of Israel, and the World to Come.” Each of these three brings a person to hold close to Hashem. We have already explained how this is so regarding Torah. The Land of Israel has a special propensity to bring a person to hold close; it is indicated by the verse, The King has brought me into His chambers; we will rejoice and celebrate Your presence. The author of Kuzari (2:12) explains that the People of Israel attain their spiritual potential to hold close to the Blessed One through the Land of Israel. He compares the matter to a vineyard that is only fruitful in a mountainous region. Nevertheless, the fulfillment of their potential still depends on the level of their service, just as a vineyard needs to be tended even if it is located in an optimal location. The World to Come is the experience of holding close to the Blessed One—“The righteous sit and enjoy the radiance of the Divine Presence” (Berachot 17a). Concerning the World to Come it is written (Isaiah 65), No eye has seen it… In the world to come the verse, Then you will delight in Hashem is fulfilled. This is the very source of holding close. We need to point out that the World to Come not only refers to the afterlife but one can also experience it in his lifetime. The delight of Shabbat is “a taste of the World to Come,” a day on which one’s soul pines and yearns for Hashem. Rabbi Ami’s students would part from one another with the greeting, “May you experience your world in your lifetime!” (Berachot 17a). This refers to the divine delight of the World to Come.  

 

   None of these three divine gifts can be attained without one’s undergoing self-refinement and the nullification of one’s self-centeredness. This is the significance of the fact that Israel could only receive the Torah after having undergone centuries of refinement in the crucible of Egypt. They also needed to spend forty years in the desert before they could enter the Land of Israel. Similarly the World to Come requires one to undergo refinement.

 

   This matter of preparatory suffering and refinement is explained in the book Noam Megaddim (Behar). The author questions the statement of the sages (Berachot 5a), “When the Blessed Holy One desires a person, He crushes him with suffering.” The sages term this, “suffering of love.” What does suffering have to do with love? The author explains that the matter may be compared to a king who had great love for a certain individual and knew that the love was mutual. The king desired to honor the individual through staying in the individual’s home and he commanded his servants to prepare the home appropriately. The king’s servants arrived at the individual’s home and began to clean the house inside and out. They emptied the property of any item that was worn or unseemly. At first the individual was pained by the loss of his possessions but he persevered in the knowledge that this loss was necessary for him to welcome the king. When, at last, the king and his carriage arrived in all his glory, the individual experienced the most wonderful delight. He knew that all the anguish was necessary and worthwhile, for how could the king be his guest without the appropriate preparations of his home? The individual become honored and well-known throughout the provinces of the kingdom. Whoever desired an audience with the king would approach the individual for a recommendation. People would bring him gifts of silver and gold but he did not consider these of value compared to his love of the king… This is a sublime parable and the author continues it at length. We learn from it that the purpose of suffering is purification. The Blessed One can only dwell with a person when he is purified from all flaws and defects. This explains why the three gifts that constitute means of holding close—Torah, the Land of Israel, and the World to Come—can only be attained through suffering. Similarly the sages said (Avot 6): “This is the way of Torah: Eat bread and salt, drink water by measure, sleep on the ground, and live a life of distress. If you do this you will be fortunate in this world and in the World to Come.” One can ask the question here—We can understand how this behavior leads one to be fortunate in the World to Come, but how can anyone say that such a person is fortunate in this world?! The answer is that a person is refined by distressful events. The more refined he becomes, the more fitting he becomes to experience the supreme delight of holding close to Hashem. When he experiences the delight of Hashem in this world, all worldly pleasures will be insignificant to him.

 

   The concept of suffering includes not only bodily suffering but also emotional and spiritual distress. The sages have actually said that spiritual distress is more potent than bodily suffering (Berachot 7b): “One pang of conscience is more effective than a hundred lashes.” Pangs of conscience that arouse one’s heart stem from the Heavenly Voice that calls constantly, return backsliding children. These are the necessary preparations for these gifts. One only attains Torah and the experience of the Divine Presence in the Land of Israel through a process that entails pangs of conscience. The same is true  regarding the divine light of the World to Come; one only merits it through the distress he feels at his having distanced himself from Hashem his God.

 

   It is written in the holy Zohar (3:23b) on the verse,  Or if his sin is known…: “Who informed him? The Torah informed him, as it is written (Psalms 94), Fortunate is the person whom You, Yah, chastise, and You teach him from Your Torah.” This means that through the study of Torah a person merits to experience pangs of conscience. Without Torah a Jew has no claim of conscience; his vision is like that of an animal; he does not perceive the glory of Hashem and feels no pain at having distanced himself from the Blessed One. Without Torah he does not realize his mission and purpose in the world for his vision is constricted. Torah broadens the horizons of one’s mind. Through Torah one sees the glory of Hashem and realizes the extent of the blemish caused by his having distanced himself from the Blessed Creator. He then suffers terrible pangs of conscience and this in itself is his cure.

 

[Torah: Section Three] Chapter Six

 

   We can learn from the dream of Jacob how a materialistic being comes to hold close to the divine essence of Torah. It is written (Genesis 28), Behold a ladder stands on earth and its head reaches heavenward. Behold, angels of God are ascending and descending on it. Behold, Hashem stands over it… He woke and exclaimed, “So Hashem is in this place; I did not know! The name “Jacob” alludes to the holy Torah. This is alluded to in the verse, Give truth to Jacob. The word “ladder” has the same numerical value as the word for “voice.” The idea here is that the “voice of Torah” is what spans from the earth until the highest reaches of heaven.

 

   We can explain this in two ways. The first explanation is that the beginning of one’s service is the simple meaning of Torah and the physical fulfillment of the commandments. Its head reaches heavenward—even the ascent of the angels depends on one’s service here down below. One can only ascend spiritually if he fulfills the Torah and commandments in their most basic sense. The sages allude to this idea (Shabbat 88b). The angels asked the Blessed Holy One why He is giving the Torah to the lower beings. The Blessed Holy One told Moses to answer them with the rhetorical question: “Do the matters of the Ten Commandments apply to you?” One would think that the angels already knew that the matters of the Ten Commandments do not apply to them! The angels’ claim was really based on the idea that the essence of the Torah is supernal and pertains to the elevated spiritual worlds. This being the case, it would seem to make more sense for the Torah to be given to the angels. Moses answered them by saying that the beginning of Torah, nevertheless, is through earthly matters, for Torah is a ladder standing on earth… Since the angels do not deal with earthly matters Torah is not relevant to them.

 

   A second explanation is as follows: The goal of Torah study is study for its own sake. The sages said, however, that one should still study even not for its own sake, for through this he will come to study Torah for its own sake. We explained above (Section Two) that this statement is not meant to be taken at face value. Many people, after all, spend their entire lives studying Torah for ulterior motives without ever coming to study for its own sake. The meaning of the statement is that a person should study Torah with the intention that though his study has ulterior motives, he desires that his studies should be for the Torah’s own sake. With this goal in mind he will eventually come to study Torah for its own sake. “Not for its own sake” here means that his study is lacking in the quality and power of his motivation, not that he is actually learning for some negative purpose. The commitment to Torah study for its own sake places one on a continuum, an ever refining process—a ladder that stands on earth. Its head reaches heavenward… Hashem stands above it… The desire to study Torah for its own sake eventually leads a person to hold close to Hashem. This is the purpose of Torah study.

 

   How is it that the simple meaning of Torah is connected to the highest spiritual realms? We can answer this question through the words of the holy author of Divrei Moshe. He writes that the spiritual illuminations of the exodus are all contained in the verses of the Hagadda and that they only emerge when the verses are recited.  Similarly we can understand  that the Torah is a ladder standing on earth. Its head reaches heavenward. When a person studies the laws of Torah—the laws of the goring ox for example—he is actually involved in a process that leads to holding close to Hashem. This is why Jacob exclaimed incredulously, So Hashem is in this place. I did not know! How can a Jew reach such elevated levels through the simple meaning of Scripture? The answer is that the power of the holy Torah is in the form of an interlocking chain. Even when one grasps the lowest link he is connected to the highest.  This idea is alluded to in the verse (Deuteronomy 32), Jacob is the rope of His inheritance. Whoever is connected to the lower portion of the rope is connected to the higher portion. When one becomes lucidly aware of the significance of Torah study and believes that the Blessed Creator even derives satisfaction from the simple aspects of it, he will surely  ascend in his studies rung by rung as if on a ladder.

 

 

Section Four

 

Toil in Torah

 

Chapter One

 

   We find in the Midrash Tanchuma (Parshat Noach):

 

It is written (Job 11): Its measure is longer than the earth and wider than the ocean. This alludes to the Oral Torah. It is also written (Job 28): It is not found in the land of the living. Is it then found in the land of the dead? Rather the verse means that one does not find the Oral Torah in those who seek worldly gratification—pleasure, grandeur and honor—but only in those who “kill themselves” for it…The Blessed Holy One made a covenant with Israel through the Oral Torah exclusively as it is written (Exodus 34), I have made a covenant with you concerning these words—This refers to the Oral Torah, which is difficult to study and requires immense effort. It is compared to darkness as it is written (Isaiah 9), The people who walk in darkness have seen a great light. This refers to the masters of Talmud who have seen a great light for the Blessed Holy One illumines them regarding what is prohibited and permitted, impure and pure. In time to come those who love Him will be like the emerging sun in all its strength… Only one who loves the Blessed Holy One with all his heart, soul, and being will study it. Whoever loves wealth and physical pleasure is not able to study the Oral Torah for this study requires great effort and sleeplessness. Some become deprived and worn through their studies of it. Therefore the reward for this study is in the World to Come as it is written, The people who walk in darkness have seen a great light. This is the light that was created on the first day; The Blessed Holy One stored it away for those who toil in the Oral Torah day and night. The world is sustained in their merit…

 

   The above words are a great light! They illumine the eyes and gladden the heart of those who toil in the Oral Torah. They are informed that there is reward for their efforts and that, through their studies, they merit the great spiritual light of the first day. These words of the sages indicate the exalted status of those who toil in the Oral Torah. In light of this we can explain an idea that is found in the holy books: There are six-hundred thousand souls of Israel which correspond to the number of letters in the Torah. Each soul of Israel has a letter illuminating it. The Levites, however, are not included in the count of Israelites; where are the letters of Torah that illumine their souls? We can answer that the Levites are on a higher level than the souls of Israel. They do not have letters for their souls correspond to the Oral Torah. It is written in the holy books that the blank parchment is of greater holiness than the parchment on which letters are written for a blank section contains all the letters. The Levites correspond to the Oral Torah, which is of greater holiness than the written Torah for it is all-inclusive. Rambam writes (at the end of Laws of Shmitta and Yovel) concerning the Levites and those who study Torah, “They have been sanctified as holy of holies; they are the army of Hashem.”

 

   The sages inform us of the extent to which one is required to toil in Torah. They say (Sanhedrin 26b), “Torah weakens a person’s strength.” The above-quoted words of the Midrash Tanchuma accord with this—“it requires effort, sleeplessness etc…” One is required to devote not only one’s physical energy but also one’s emotional energy in order to acquire Torah. In the Midrash (Midrash Rabba 1) we find:

 

Hashem spoke to Moses in the Sinai desert… The rabbis derived from this verse that the Torah was given with three elements—with fire, water, and desert. How do we know that it was given with fire? It is written (Exodus 19), Mount Sinai was full of smoke. How do we know that it was given with water? It is written (Judges 5), The heavens dripped; the clouds dripped water. How do we know that it was given through desert? It is written, Hashem spoke to Moses in the Sinai desert. Whoever does not make himself as ownerless as a desert will not be able to acquire the wisdom of Torah.   

 

This passage alludes to three general faculties of a person. “Fire” alludes to burning anger and the flames of bodily urges. “Water” alludes to desires, yearnings and the like. “Desert” alludes to all matters of inactivity, dejection and laziness. One needs to sanctify all these three faculties in order to acquire Torah. One’s fire needs to be a holy fire, a flaming enthusiasm for Hashem and His Torah. One’s passions and yearnings need to be holy. One also needs to be as a desert—he gives up his entire being, his whole self to the holy Torah. The sages said (Berachot 63b), “Words of Torah only endure within a person who kills himself over it.” In general we have a great principle (Yoma 85b) pertaining to all the Torah and commandments that one lives through  them—and should not die through them. This means that, as a rule, one is obligated to preserve life even if it entails violating a Torah prohibition. Nevertheless the sages expressed the extent to which a person must go in his devotion to Torah with the term “killing oneself.” Included in this is the idea that one should kill one’s self-centeredness, one’s selfishness, for whoever is mired in self-centeredness asserts himself as a separate entity and is not fit to hold close to Torah. In the Talmud we find (Sotah 21b): Rabbi Yochanan said: “Words of Torah only endure in one who makes himself as if he does not exist, as it is written (Job 28), Wisdom comes from nothingness.” The sages also say (Eruvin 22a), “In whom do you find words of Torah? In those who are as cruel as ravens to their children and families.” This statement is not meant to be taken literally for there is no quality worse than cruelty. One needs to be merciful just as the Merciful One is. How can one be expected to be cruel to one’s children and family? What the sages are conveying here is the extreme devotion needed for a person to acquire Torah. His devotion to Torah requires him to behave in a manner that may appear cruel, though his heart is bursting with compassion. In his devotion to study he forces himself to conquer his compassion. Such emotional devotion is more difficult than physical devotion. All the above-quoted statements give us a picture of the extent of toil required in Torah study.

 

   We can explain this matter further. Just as a person is comprised of a body and a soul that gives it life, the commandments correspond to a person’s limbs and organs and the Torah corresponds to the life-giving soul. Without effort in Torah study there is no sustenance. Accordingly, we can also understand why effort in Torah study is not emphasized in the Torah itself.  This is because toil in Torah is the soul of the commandments. Like the soul it is invisible to the viewer, nevertheless it constitutes the life-force of a Jew. The sages said that the study of Torah outweighs all the commandments and Rambam codifies this in his laws of Torah study (Chapter 3). In the Jerusalem Talmud we find (Peah 1:1), “The whole world is not as valuable as one word of Torah. It was also said: Even all the commandments are not as valuable as one word of Torah.” This is because Torah is like the soul.

 

[Torah: Section Four] Chapter Two

 

   Toil in Torah is not a means to an end. It is not simply the way through which one attains understanding of Torah; it is an end in itself. Only through effort and toil in Torah does one come to hold close to Hashem and merit the hidden light of Torah. The light of the first day was stored away for “those who toil in Torah.” Even if a person has superior talents of intellect and understanding, if he does not toil in Torah he will not merit its light. This is indicated in the statement of Rabbi Nechunia ben Hakanah (Berachot 28b) who upon leaving the house of study would declare: “I toil and they also toil. I toil and receive reward but they toil and do not receive reward.” The author of Chafetz Chaim—may his merit shield us—questioned this: Doesn’t every laborer receive reward for his work? The answer is that people who labor in worldly matters get to enjoy the fruits of their labor but if they labor without attaining results they enjoy no reward. Concerning the labor of Torah, however, one is rewarded for the toil itself. Even if one labors over a passage for an entire day without attaining any clarity he is still rewarded for his toil, for this is the will of the Blessed Creator.

 

   We can explain the importance of toil in Torah through an idea that we have already explained concerning the experience of exile in Egypt. The Blessed Holy One told Abraham (Genesis 15), Know for certain that your descendents will be strangers in a foreign land. They will serve them and they will afflict them… We need to understand the purpose of this exile. It was not due to any transgression on the part of the people for they arrived in Egypt as seventy souls—all righteous and holy, yet through the experience of exile they sank to the lowest levels of degradation. The explanation is that the Blessed holy One told Abraham: “If you wish that your descendents be the chosen people and receive the Torah, they will need to undergo a great and holy process of purification and refinement—with clay and bricks… they will serve them, they will afflict them. All this is necessary to subdue animal urges and human stubbornness. They will only be able to become the chosen people once their bodies and souls have been refined. All of this preceded the giving of the Torah. After the people received the Torah they no longer needed cleansing and purification through physical labor. From this point on purification comes through toil in Torah, which “weakens a person’s strength.” Toil in Torah provides a person with the most optimal refinement for the holy light of Torah purifies his being. The holy Torah is of a sublime spiritual nature; it cannot be held by one who is mired in material drives. Only through toil is one able to refine and transform one’s body, mind and spirit to be fit for the holiness of Torah.

 

   In light of the above we can also understand the significance of the people’s trembling before the giving of the Torah, as it is written (Exodus 19), All the people in the camp trembled. The sages said similarly (Berachot 22a), “The Torah was given with awe, fear, trembling, and sweat.” The reason for all this was in order to refine and purify the people’s corporeality and blood before the giving of the Torah. The sages observed (Nidda 9a), “trembling causes blood to depart.” Through this the people would become fit to make a covenant with the Blessed Holy One and the Holy Torah. The same holds true concerning the matter of toil in Torah that is alluded to in the verse, for concerning these matters I have made a covenant with you—a verse that refers to the Oral Torah, which entails much effort etc… as we mentioned in the Midrash Tanchuma quoted above. One needs to undergo much purification in order to be fit to enter to into a covenant. This is attained through toil in the Oral Torah.

 

   Toil in Torah also contains an element that is a kind of addition to the commandment. The sages interpreted the verse (Leviticus 26), If you walk in My statutes—“that you should toil in Torah” …and observe My commandments—“that you should toil in Torah in order to observe and fulfill.” Why did the sages depart from the plain meaning of the text here? The reason is because we have a principle—“the reward for commandments is not in this world” (Kiddushin 39b) yet the verse , If you walk in My states… is followed by a series of worldly rewards—I will provide your  rains in their seasons… For this reason the sages explained that the rewards here are not for the commandment of Torah study but for the toil and effort involved. Because the effort is an additional element to the fulfillment of the commandment of study, it can bring about worldly reward.   We find this idea in the holy books. Although “there is no worldly reward for the performance of commandments,” this only applies to the minimal level of performance. When one performs the commandment in a manner of “increase”—such as adding to the time of Shabbat, making a commandment especially dear, or putting extra time into its preparation—one receives worldly reward for these. The same is true concerning toil in Torah. The sages indicate this in their statement (Avot 6): “This is the way of Torah…You will toil in Torah. If you do this you will be fortunate in this world and it will go well for you in the next.”

 

[Torah: Section Four] Chapter Three

 

   In order to truly toil in Torah one should realize how dear his toil is to the Blessed Holy One. A person should also trust in the fact that, through his toil, he will eventually attain the light of Torah. The sages (Avot deRabbi Natan 6) relate that Rabbi Akiva was forty years old when he began his study of Torah. He saw how water had penetrated a stone through constant dripping—water grinds down stone—and he was inspired to toil in Torah until he attained his elevated level. Toil in Torah is similar to drilling a well. Some people give up after drilling deep without striking water thinking that all their hard work was in vain. However, when a person knows for certain that his effort will eventually bear fruit he will persist. A person may experience periods when he does not see the fruits of his labors in Torah. He should trust the words of the sages (Megilla 6b), “Do not believe someone who says that they toiled without attaining.” Hashem wellsprings will be opened before him and he will attain the light of Torah.

 

   When a person toils in Torah the barriers that separate between him and his Heavenly Father cease; through toil his mind becomes clear, his heart opens, and he understands the words of Torah clearly. In the holy books we find the following idea on the verse (Deuteronomy 6), You shall love Hashem your God with all your heart, all your soul…These words which I command you…shall be upon your heart. You shall teach them to your children: This is a blessing from Hashem. If you love Hashem your God with all your heart and all your soul…then these words which I command you…shall be upon your heart—the light of Torah will be revealed to you. You will then be able to pass the light of Torah on to your children. The same is true concerning the matter of toil in Torah; it removes all the barriers that affect the heart and mind and enables a person to perceive the Torah’s light. We find related of sages such as Rabbi Eliezer, Rabbi Akiva, and Hillel that they attained the light of Torah through their toil.

 

   The gates of prayer are also opened before one who toils in Torah. We find in the Talmud (Sotah 49a): “Rabbi Yose b’Rabbi Hanina said: Whoever expends effort in Torah in spite of difficult circumstances, his prayer will be heard. Rav Acha b’Rabbi Hanina said: The curtain is not closed before him. Rabbi Abahu said: He even merits to welcome the Divine Presence.” Maharal explains (Netivot Olam: Netiv HaTorah  4) that when Hashem is near to a person he hears his prayers, as it is written (Deuteronomy 4), …a nation who has God close to them… whenever we call to Him. No-one is closer to the Blessed Holy One than one who studies Torah despite his difficult circumstances. Rav Acha added that “the curtain is not closed before him.” This means that there are no barriers between him and the Holy One. Physicality is a separation between a person and Hashem but a person transcends his physical nature and holds close to the spiritual through Torah study. Rabbi Abahu says that he even merits to welcome the Divine Presence; this means that he is completely in the domain of the Omnipresent. Such a person merits the light of the first day that was stored away—as we mentioned in the above-quoted Midrash Tanchuma. Through this light one sees only the Blessed Creator in every entity in the world—from one end of the world to the other. He sees a world filled with light; he lives with the Divine; he senses the presence of the Creator in all creation—the whole world is filled with His glory. Fortunate is he and fortunate is his lot!

 

[Torah: Section Four] Chapter Four

 

   The Torah of Hashem is complete; it restores the soul (Psalms 19). When does it restore the soul? When it is complete! This means that one’s devotion to Torah needs to be complete. The matter may be compared to a Torah scroll; in order to be valid it needs to be complete and not lacking a single letter. One needs to accept the yoke of Torah upon oneself and be committed to the spirit of Torah unconditionally. Without this unconditional acceptance his receiving of Torah is incomplete. This idea is alluded to in the words of the sages (Mechilta, Yitro): The Blessed Holy One approached the descendents of Esau and offered the Torah to them. They asked, “What is written in it?... The same occurred for the descendents of Ishmael etc…Each nation was willing to accept all of the Torah except for one part—the one part that constitutes their mission in the world for the evil inclination urges a person away from the fulfillment of his mission. Such an acceptance of Torah is incomplete and does not constitute an acceptance at all. The Torah-acceptance of a Jew needs to be a complete one. Then it restores the soul. One feels the great delight of Torah—a delight that surpasses all worldly pleasures. There are people who complain that despite their efforts and toil in Torah, they witness no success and their evil urge still asserts itself strongly. The answer to these people is that in order for Torah to be an “antidote” to their urges they need to devote themselves to Torah completely. When their minds, attitudes, emotions, and yearnings are all wholly devoted to Torah the desire of Hashem will succeed through him.

 

 

 

Torah: Section Five

 

His desire is in the Torah of Hashem and he contemplates it day and night

 

Chapter One

 

   There are many levels of Torah study. This is alluded to in Jacob’s dream as we explained above (section three). Torah is like a ladder that one climbs; one begins with the Torah of Hashem is his desire and ascends to the point where he contemplates His Torah day and night. The sages (Avodah Zara 19a) comment on this verse that through one’s desire in Torah one comes to internalize Torah to the point where it becomes his own. The highest level of Torah study is when one is simply unable to be distracted from it—He contemplates His Torah day and night. This is also the meaning of the verse (Proverbs 5), Let her breasts satisfy you at all times; be infatuated with love of her always. Rambam conveys this idea in his Laws of Torah Study (3:6): “One whose heart has prompted him to appropriately fulfill this commandment—to be crowned with the crown of Torah—will not let his mind be distracted to other subjects. Neither should he think that he will attain Torah accompanied by wealth and fame…”

 

   The first step in the acquisition of Torah is effort. The sages said (Avot 2), “Be diligent in your Torah study.” This means that one needs to immerse oneself in Torah study, diligently and consistently. Our master of Kobrin said (Torat Avot 161) that one should consider a moment in which one nullifies Torah as severe as the transgression of adultery.  This idea—“be diligent in your Torah study”—has its source in the verse (Deuteronomy 6), Teach them diligently to your children; speak them when you sit at home, when you travel on the way… This verse includes both effort in Torah and knowledge of Torah. The simple meaning of the verse is that it refers to effort in Torah by day, by night, and on all occasions. The sages (Kiddushin 30a) expounded the word, you shall teach (“veshinantam”) as indicating, “that words of Torah should be sharply defined through your mouth—that if someone asks you something you should not equivocate but answer him immediately.” These words of the sages refer to the commandment of knowing the Torah. Nevertheless in the blessing for Torah study we recite, “Who has sanctified us through His commandments to be engrossed in words of Torah,” for the major component of the commandment is the effort one expends in being occupied with Torah. The matter may be likened to a businessman who is immersed in his occupation day and night. He is always looking for new ways to make his business grow and flourish. This gives us an idea of the quality expected of one’s Torah study.

 

   Included in this is the idea that one who is capable of producing new Torah insights does not fulfill his obligation of Torah study until he does so.  The holy rabbi, Rabbi Yaakov Koppel, writes in his Siddur Kol Yaakov:

 

 The main element in the commandment of Torah study is that one put forth effort in Torah to understand the depth of the matter… He should try to fulfill the commandment of be fruitful and multiply in Torah. The sages expounded on the verse (Deuteronomy 7), you shall have no sterile male or female—“sterile in Torah.” For this reason a person should always put effort into producing new Torah insights. This is the main progeny of the tzaddikim.

 

 It is important to remember that even if one puts forth tremendous effort in Torah without fully understanding the subjects at hand he has still fulfilled the commandment of being engrossed in Torah. The Blessed One derives great satisfaction from a person’s efforts in Torah. We have explained this above (Section Four: Chapter Two).

 

 

 

 

[Torah: Section Five] Chapter Two

 

   There are some people who manage to immerse themselves in Torah study by virtue of the fact that they were endowed with fine traits of character. Many people, however, have a natural love of idleness for this is part of one’s animal tendencies. This is especially true regarding the intellectual and emotional engagement required for Torah study; many people would rather engage in hard physical labor than exert themselves in Torah. Even when a person becomes committed to the diligent study of Torah, he may find that his study soon becomes superficial and that he is unable to fully exert himself; he is unwilling to put forth the effort to study in depth—an effort that saps a person’s mind and drains his energy. Such superficial study is a qualitative nullification of Torah. How can a person overcome this tendency? What can a person do to capture the “holy fortress” of intense study that constitutes the prerequisite for everything holy and “shields a person and saves him both when he is involved in it and when he is not?” (Sotah 21a).  

 

   In order to maintain depth and intensity in one’s studies one needs to contemplate deeply the significance of Torah study. The quality of his study is the key to his becoming an authentic person of Torah, attaining the crown of Torah, and attaining the status of royalty—as the sages say (Gittin 62a): “Who are the kings? The rabbis!” He needs to realize the heights he can reach! He also needs to realize the unsurpassed value of toil in Torah. The sages said (Avot 6): “The only free person is one who is involved in Torah.” He is free from worldly attachment, from all the forces that bind a person to this world. Through Torah his life is filled with meaning and content; without Torah it is empty of the spiritual content that provides lasting satisfaction. The sages say (Shabbat 88a), “If not for the Torah the world would revert to chaos and void.” The great rabbi, Rabbi Menachem Zimba of blessed memory explained that this does not mean that the world would physically revert to chaos and void, but that even were it to continue to exist it would be devoid of meaning and content. When a person is not truly involved in Torah he is governed by chaos and void. Even if a person is intelligent and of fine character, he cannot be compared to one who has been transformed through effort in Torah. The sages allude to this in their statement (Chagiga 9b), “A person who has reviewed his chapter one hundred times cannot be compared to a person who has reviewed it one-hundred and one times!” The extra effort of review transforms a person completely.

 

   When a person considers the matter deeply he will spare no effort in the intensity of his studies. No devotion will be too difficult for him for he will pursue his studies as one pursues an elixir of life, for he knows the value of what he is engaged in. While the amount of time he spends studying is important, and he should not waste time, the quality of his study is even more important. He should spare no effort to attain a deep and thorough understanding of the subject and reach a clear conclusion. He should make an effort to create true original insights into the subject, for this causes great satisfaction on High as the sages said (Vayikra Rabba 22), “Everything insight of a future student was given to Moses at Sinai.” Fortunate is one who reaches this stage!

 

   Nevertheless, after every consideration and contemplation that leads to effort in Torah, the sages said (Berachot 63b), “Words of Torah only endure in one who kills himself over it.” This means that one has to “kill” all his selfishness for the sake of Torah. Nothing is attained without self-sacrifice. This includes the transformation of one’s tendencies.

 

[Torah: Section Five] Chapter Three

 

   When a person toils in Torah with depth and consistency he attains the level alluded to in the verse (Deuteronomy 33), Moses commanded us Torah, an inheritance of Jacob’s community. The sages comment on this (Sifrei, Beracha 4): “Do not read inheritance (morasha) but “engagement” (me’urasa). This is a level of holding close to Torah as a groom is engaged to his bride. We also find that one’s relationship to Torah is compared to marriage. The sages (End of tractate Taanit) comment on the verse (Song of Songs 3), Daughters of Zion, go out and see king Solomon wearing the crown that his other crowned him with on his wedding day, the day of his heart’s joy—“The phrase his wedding day refers to the giving of the Torah.” With the giving of the Torah it was as though Israel became married to the Holy One. Torah is unlike any other wisdom in this respect for one attains a unique intimacy with Torah, an intimacy that is like engagement and marriage. The sages comment on the verse (Numbers 7), It happened on the day when Moses finished (c’lot) erecting the tabernacle—“Moses our teacher—peace be upon him—would learn Torah and forget it until it was given to him as a bride.”

 

   The sages said (Avot 6), “Torah is acquired in forty-eight ways.” It is the same idea as we find in the Mishna (Kiddushin 2a): “A woman is acquired in three ways,” and then she is his bride. While a man can betroth a woman in one of three ways, in order for one to be betrothed to Torah one needs all forty-eight ways. Some of the enumerated ways are directly related to the intellectual process—learning, listening, articulating, intuiting and the like. Some of the enumerated ways are not directly related to intellectual process but are an indication of spiritual wholeness without which one is not fit to acquire Torah. Awe, fear, humility, joy and purity—these are all prerequisites for one to hold close to Torah; the acquisition of Torah requires all forty-eight ways.

 

   When one progresses further in refinement and devotion, when he internalizes Torah—“bringing her into his house”—the relationship then becomes one like marriage. It becomes as a meeting of spirits; one’s limbs and blood hold close to Torah; one’s outlook and mindset is an expression of Torah. One becomes continually sanctified through this intimacy. At the beginning of the relationship, his desire is the Torah of Hashem. After he toils he merits contemplating his Torah day and night. The holy Torah has become his like a bride. Marriage allows for no interruption; one cannot betroth a woman on condition that she is his bride today but not tomorrow (Nedarim 29a). The epitome of this relationship with Torah is when one contemplates his Torah day and night. One then becomes as a tree planted by streams of water, giving fruit in its season—This means that one creates Torah insights; one is fruitful in holiness.

 

 

 

 

 

[Torah: Section Five] Chapter Four

 

   The author of Pri Ha-aretz (Devarim) makes a poignant comment on this:

 

   How the faithful city has become a harlot (Isaiah 1). The sages said (Berachot 13a), “One should first accept the yoke of the Kingdom of Heaven upon oneself”—this refers to awe and faith. “Afterwards he should take upon himself the yoke of commandments and Torah”—for only then will his involvement in Torah and commandments be effective. His connection with the Divine will be secure; he will identify all the patterns of his own negative tendencies and will be illuminated by the Torah’s light. If, however, he does not first attain awe and faith in Hashem and in Torah, all his Torah and commandments will be of no avail. He will remain materialistic just as he started out… Isaiah witnessed the people’s impulsiveness. He saw that they still held on to the Torah  but not with truth and faith. He therefore said, How the faithful city has become a harlot. The faithful city refers to Torah. The people used it for their pleasure as one uses a harlot. They did not enter into a fitting relationship of intimacy with Torah, a relationship prefaced by the acceptance of the yoke of the Kingdom of Heaven.

 

These words set a firm foundation for all that we have explained above. One’s connection to the holy Torah needs to be in the manner of marriage and not, God-forbid, in the manner of harlotry.

 

   There is also an intermediate level of relationship with Torah—a relationship that is more committed than harlotry yet less committed than marriage. This is the level of concubine. In such a relationship Torah is designated as his own but he lacks full connection with it. One day he may have a deep-felt connection with Torah but the next day he severs his connection. The sages (Sanhedrin 99b) commented on the verse (Proverbs 6), He who commits adultery is devoid of sense—“This refers to one who only studies occasionally.” When one only studies when it is enjoyable, his study is a kind of adultery…devoid of sense. A marriage-type relationship with Torah entails continuous connection—be infatuated with her always, he contemplates his Torah day and night. In light of the above we can explain why it was necessary for the Almighty to “hold the mountain over their heads” at the time of receiving the Torah (Shabbat 88a) though the people had attained the lofty level of proclaiming we will do and we will obey. This forcefulness was in order that the people’s acceptance of the Torah be unconditional. Acceptance of Torah needs to be regardless of one’s circumstances or the delight and illumination one experiences. Sometimes it is the will of the Blessed Creator that a person holds close to Torah despite the darkness that surrounds him. The rabbis taught (Avot), “Reward is commensurate with distress.”  The spirit of holiness rests upon one who studies Torah despite his dire circumstances. Such devotion is a sign of a truly committed relationship. 

 

 

Section Six

 

Torah is an Elixir of Life

 

Chapter One

 

  We find the following passage in the Talmud (Kiddushin 30b):

 

The rabbis taught: It is written (Deuteronomy 11), You shall place (vesamtem). This means, “complete elixir” (sam tam). It may be compared to a man who struck a great blow to his son and then placed a bandage on the wound. He instructed him, “My son. As long as the bandage is on your wound you may eat and drink whatever you please and wash in hot or cold water without fear…” So also the Blessed Holy One says, “My son. I created the evil urge and I also created Torah its antidote. As long as you involve yourselves with Torah you will not be handed over to it.

 

   A seeker of Hashem may find himself troubled by earthly urges such as jealousy, hatred, lust, anger, and the pursuit of honor. However, even if he overcomes such urges, he still needs to contend with the dilemmas and quandaries that confound and completely occupy his mind.  In the above-quoted parable the sages mention eating, drinking, and washing with hold or cold water. These are not activities that actively harm the body; they are, rather, activities that complicate the body’s healing process. This is even more so in spiritual matters.  The holy Torah begins with an account of how earthliness starts off as chaos and void and darkness…Earthly existence is filled with matters that confuse the mind and bring darkness upon everything. There is an element of adversity within creation that brings about this confusion.

 

   One who desires to be close to God contends with even greater quandaries. A person finds that the holy powers within him are at war with his animal nature. It is a never-ending battle and when one side rises the other side falls. His body needs food and nourishment, and he desires certain things, yet his soul desires to hold close to delight in Hashem and take pleasure in the divine radiance. His soul even views every physical indulgence as an enemy and wishes for every bodily pleasure to be considered disgusting. The tzaddikim describe this state as arguments within your gates.  It is a life of perpetual internal contradiction. When a person becomes determined to lead a life of complete asceticism he must then face the fact that such a life is not in accord with the will of the Blessed One. The sages say (Nedarim 10a) that the nazirite is called a sinner for he forbade himself that which the Torah permits.  On the other hand all permitted pleasures still constitute an absolute contradiction to the spiritual life. Physical indulgence distances a person from the Holy One. The author of Pri Ha-aretz wrote that even a permitted pleasure is a whisperer that separates friends. It is like having a snake wrapped around one’s heel.

 

   Even when one is on the path of spiritual ascent his life is filled with contradictions. His adverse inclination lies in wait for him at every turn. It will bring about his fall through pride or the pursuit of honor; he will sell his birthright for some pottage of lentils and transform his Torah study into “a spade for digging.” The sages declared that “from the study of Torah not for its own sake one will come to study it for its own sake,” but he will bring about the reverse—He will begin with study for its own sake but end with study for ulterior motives! In particular, regarding his physical involvement he may find himself plummeting to the lowest depths. He may find himself helpless and aghast at the fact that a mixture of light and darkness functions within him. Psalm 107 alludes to this state –those who go down to the sea in boats…This refers to people whose earthly existence is like a stormy sea. By his word he raised a storm-wind and made the waves surge—The world rages and surges with its tempest of desires, and just at the moment he becomes adamant to shake himself free of earthliness and be counted among those who rise toward heaven, his inclination overwhelms him and all his hopes are shattered. They plummet to the depths, disgorge in their misery, reel and stagger like a drunkard, all their skill to no avail. He stands helpless, devoid of counsel, for even after he genuinely and sincerely determined to change his ways the evil inclination attacked him with a tempest-like force that shook his being to the core. Who can stand firm in the face of such a bitter ordeal? Such a person is left in a state of inconsolable despondency.

 

[Torah: Section Six] Chapter Two

 

   The light of Torah illumines the above-mentioned contradictions and actually shows them to be not contradictions at all but complementary states that lead a person to fulfill his purpose in life. This is the meaning of the verse (Psalms 19), The Torah of Hashem is wholesome; it restores the soul. The wholesomeness of Torah reconciles all the apparent contradictions and disparities of a person’s being.

 

   There are a number of ways in which the Torah illumines one’s path. The clear light of Torah illumines one’s mind and heart. One’s disparities and contradictions stem from the darkness within one’s mind and heart and as soon as he illumines his mind and heart with the light of Torah he will find that the disparities and contradictions are reconciled. The Blessed Holy One gave the holy Torah, light of the supernal worlds, in the midst of a world full of chaos and void and darkness. This was in order for it to illumine the darkness for all who so desire. Her ways are ways of pleasantness and all her paths are peace (Proverbs 3)—The ways and paths of Torah replace complications with pleasantness and contradictions with peace. The Torah sheds light on the reason the soul descended into the body—It is a descent for the purpose of ascent! While it is true that the tzaddikim sit in the Garden of Eden above, delighting in the radiance of the Divine Presence, and this bliss is the ultimate goal of creation; nevertheless, they are called stationary (Zachariah 3) for they no longer have the ability to ascend. The Blessed Creator derives the greatest satisfaction from the tzaddikim down below, in this world, a world of good and evil, urges and superficiality. This is the place one is to ascend from through the trials of life. The sages said (Avot 5) that Abraham was tested with ten trials; it was only through these trials that he attained his exalted level. The sages (Bereishit Rabba 55) also comment on the verse, God tested (nisa) Abraham—This verse is linked to the verse (Psalms 60), You have given those who fear You a banner to wave (nes lehitnoses). The Holy One gives people trials in order to make them greater; they are like the banner of a boat.” The connection between the words “trial” (nisayon) and “banner” (nes)  is that a person becomes elevated through his trials. The holy Maggid of Mezritch would say on the verse (Psalms 104), The world is full of Your possessions—“The world is full of ways to acquire You!” It is through the “earthliness” of the world, its murky urges that burn like flame, that one is able to come close to the Blessed Divine. The holy Baal Shem Tov commented on the verse (Deuteronomy 4), Hashem will scatter you among the nations…You will serve other gods there, human  handiwork…You will seek Hashem your God from there and you will find Him. “It is from there that you will seek Hashem and find Him.” The illumination of Torah allows a person to perceive his apparent obstacles as opportunities to come close to the Blessed One. Without these obstacles a person would remain stationary.  

 

   Besides giving a person perspective, the light of Torah also provides a person with the means to overcome his animal urges. We have already explained this above (Torah: Section One, Chapter One), on the verse a commandment is a candle but Torah is light. The sages say (Berachot 28b) that when a person transgresses he wishes that nobody see him, but Torah provides a person with the lucid awareness that the King of kings stands over him and watches his every move in darkness as in light. This awareness causes him to be “in a state of awe immediately” (to use the words of Rambam’s Guide, quoted by Rama at the beginning of Shulchan Aruch). The light of Torah illumines all darkness and saves him from all manner of pitfalls.

 

   Another way in which the Torah’s light illumines a person is through the refinement of the physical. The sages alluded to this in their statement—“complete elixir.” “The Torah is compared to an elixir of life… As long as the bandage is on the wound you may eat and drink whatever you desire…So too the Blessed Holy One said to them: I created the evil urge and I created Torah as its antidote.” A “complete elixir” is one that not only eases the symptoms but provides complete recovery. This is the power of Torah; Torah refines a person to the point where he no longer desires forbidden things. He may “eat and drink whatever he desires” for his desires have become holy and elevated. Through Torah one’s being is no longer ruled by darkness but by light.

 

   An additional way in which the Torah illumines is alluded to in the verse (Psalms 119), Your word is a candle at my feet and a light for my path. It is a candle for my feet—for the light of a candle is enough to prevent one from stumbling into pits or thorns. A greater expression of Torah’s illumination is that it is a light for my path. Nothing is worse for a person than confusion over his life’s direction. Torah enlightens the mind and provides him with confidence in his life decisions. The world touts all manner of things as being lovely and desirable; Torah provides a person with the perspective to see through the façade  and the superficiality of so many worldly pursuits. Without Torah one’s life remains full of contradictions and unresolved dilemmas—a mixture of good and evil. Torah brings a person to an enlightened perspective.

 

[Torah: Section Six] Chapter Three

 

   The holy Torah is a complete cure; it is a cure for all manner of adverse tendencies. This is alluded to in the statement of the sages (Bamidbar Rabba 1): “The Torah was given through three things—fire, water, and desert.” Sometimes a person’s passions burn like fire; sometimes he is swept away in desire like water, and sometimes he becomes ownerless as a desert by taking no control of himself. The fire, water, and desert of Torah counteract the negativity of these three elements:  The fiery enthusiasm of Torah consumes one’s destructive passions; the love of Torah, which corresponds to water, washes away one’s adverse desires, and the nullification of self-centeredness counteracts one’s tendency to reckless abandon.

 

   In the Midrash we find (Bamidbar Rabba 2):

 

He found him in a desert land, a desolate howling wasteland…(Deuteronomy 32). The world was a desert before they left Egypt and received the Torah. However, after they left Egypt and received the Torah, it is written, He surrounded him, gave him understanding, and guarded him as the apple of His eye.

 

This description of the world as a desert land, a desolate, howling wasteland also pertains to every individual. As long as a person remains immersed in the decadence symbolized by Egypt, he is in a kind of howling wasteland—he is ownerless, vulnerable to every urge and desire. He is even ashamed of himself once his fiery passion departs and wonders how he came to be in such a lowly state. After he leaves Egypt and accepts the Torah, a person receives three dimensions of divine assistance. He surrounded him—he becomes guarded in his actions, gave him understanding—he becomes directed in matters of the heart and his desires; He guarded him as the apple of His eye—His mind becomes protected. The sages say, “The eye sees, the heart desires, and the vessels of action bring it to completion.” The Midrash concludes, “Happy are the ears that heard this! He so endeared them! He protected them so much—like the apple of His eye!

 

[Torah: Section Six] Chapter Four

 

   The Torah of Hashem is complete—The holy Torah is an elixir of life in all circumstances. Whether one is in a state of spiritual elevation—If I ascend to heaven You are there (Psalms 139)—Torah helps his illumination increase, or whether one has fallen—If I descend to the nether-world, You are there—the power of Torah can prevent him from descending further.

 

   Torah enlightens a person before he falls into transgression and saves him afterwards. The Torah corresponds to the letter “vav” in the divine name; it represents the joining of the Blessed One and Israel. We can explain this in light of an idea found in the Midrash Tanchuma (Parshat Noach). The sages explain the verse, I have entered into a covenant with you and Israel over these words, as referring to the oral Torah: “The Blessed Holy One only entered into a covenant with Israel on account of the oral Torah.” The reason for this is that the oral Torah requires extraordinary effort and devotion. Ramban explains that after Israel violated the covenant through the sin of the golden calf the Blessed Holy One needed to enter into a new covenant with them. The new covenant involved the oral Torah, something requiring tremendous effort. Torah is only an antidote for the evil urge when one studies it with great enthusiasm, for the holy fire of Torah consumes adverse passions. Torah purifies a person in a manner similar to burning or boiling non-kosher utensils to make them kosher.  The new covenant involved the effort of Torah study and provided the means for one to restore his purity after having sinned. Our master, author of Divrei Shmuel—may his merit shield us—once instructed a person to engage deeply in Torah study every day, for when one is immersed in Torah study it is like he is immersed in a mikveh and his mind becomes purified. When a person is occupied and finds little time for Torah study, he should at least try to set aside some time for delving deeply and immersing himself in Torah for this purifies the mind. Concerning this kind of study, Torah is an elixir of life. Such study renews the covenant between the Blessed Holy One and Israel even after transgression. I have entered into a covenant with you and Israel over these words.

 

 

Section Seven

 

The Torah of Hashem is Perfect

 

Chapter One

 

   The Torah of Hashem is perfect; it restores the soul (Psalms 19). This verse follows the verses, The heavens declare the glory of God; the firmament tells of his handiwork… The commentators ask what the connection is between these two ideas. Ramban writes as follows:

 

The Psalmist declares the praise of Torah—that Torah declares the praise of the Blessed Holy One even more than do the sun, moon, and stars mentioned earlier in the Psalm. David declared, The heavens declare the glory of God, for the movement of the heavenly bodies is continuous and every moving object requires a mover. Thus the heavens demonstrate the glory of God. From them one sees the existence of God who directs all these bodies with His power…After the Psalmist tells of the heavens and the sun…he declares, The Torah of Hashem is perfect; it restores the soul. This is to say that although these are proofs for the glory of God and the fact that they are all His handiwork, nevertheless the Torah of Hashem is a more complete proof. It restores the soul and makes the naïve wise for it leaves no doubt in the hearts of both the wise and those who do not understand the movements of the stars…

 

 

   The basic idea here is that when a person’s vision is untainted and his mind uncorrupted the Divine shines within him unimpeded. His whole being senses that there is none beside Him and that You give life to all. He has no need of proof for any of this. Only those whose faculties have become flawed need proof. The tzaddikim have commented on the verse (Psalms 115), They have eyes but they do not see; they have ears but they do not hear—When  people use their eyes to fulfill their lust, they cannot see the glory of the Divine; when people use their ears for their own self-centered pleasure, they cannot hear the voice of God that emanates from all creation. When one guards his eyes and ears he sees the Creator eye to eye in his every encounter; he hears the voice of Hashem in every occurrence. Nevertheless, when one has become tainted, God forbid, one accesses faith through the contemplation of the heavens declare the glory of God. It is also written (Isaiah 40), Lift up your eyes on high and see who created these! Such contemplation brings about the access of faith but the Torah has even more power to do so. The Torah is wholesome and restores the soul. This is what Ramban explained (quoted above). Torah reconciles all the doubts in a person’s mind. Torah makes the naïve wise—Torah removes the barriers that prevent one from experiencing the glory of the Divine.

 

   This idea is alluded to in a statement of the sages (Avot 2)—“Know what is above you; a seeing eye, an attentive ear, and all your deeds are recorded in a book.” The tzaddikim explained the statement as follows: There was a period when people recognized the Blessed Creator with a perception as lucid as vision. This was the case in the period of the holy Zohar for we find that the holy Zohar contains the expression “come and see” (ta chazi). The next period was one of  “an attentive ear.” This refers to the period of the Talmud, a period in which we find the expression “come and hear” (ta sh’ma). “Hearing” represents a lower level of perception than does “seeing.” In the next period even “hearing” was taken away for the Divine became progressively more hidden; both the eyes and ears were blocked from perceiving the glory of God. Nevertheless a person can come to recognize God through the study of Torah. This is the meaning of “all your deeds are recorded in a book.” The disciples of the Baal Shem Tov used to explain the words of the sages (Taanit 5b), “Jacob our father never died.” The other means of perception—seeing and hearing the Divine—all came to an end; they “died.” Jacob represents Torah. as it is written (Micah 7), Render truth to Jacob, and in the Zohar (1:146b)  we find the statement, “Jacob: this alludes to Torah.” Regarding this means of perception there is no death. The Torah has the power to strengthen one’s spiritual standing in any and every circumstance. There were times of prophecy in Israel and there were times of the holy spirit. In our times only Torah remains.

 

   The holy Torah brings a person clarity and removes all his doubts. Doubts stem from darkness and a hiding of the Divine Presence. The holy Torah is an illumination of the Divine Presence. In the Amida blessing we recite: “Hashem our God, You gave us a Torah of life…in the illumination of Your Presence.” In the Midrash Tanchuma (Bamidbar) we find a comment on the verse (Deuteronomy 32), in a chaotic howling (yelil)  wasteland—“The world was like night (layla) before Israel accepted the Torah. Once they accepted it the world grew light, as it is written (Proverbs 6), a commandment is a candle; Torah is light.” The same idea is expressed in the Midrash (Sifrei) on the verse (Deuteronomy 6), You shall love Hashem your God. “How does one come to love the Omnipresent? Scripture states, Let these words…be upon your heart. Through this you will come to recognize the Blessed Holy One.” The light of Torah removes all impediments and illumines the way for a person to recognize and love the Blessed Creator.

 

[Torah: Section Seven]  Chapter Two

 

   The Torah of Hashem is wholesome—the wholesomeness and perfection of the Torah is such that it applies to every generation, every person, every moment and every circumstance. Scripture also alludes to this with the words (Deuteronomy 29)—both who are present this day and who are not present this day. It is written (Psalms 119), Hashem, Your word forever stands in the heavens. The holy Maggid of Koznitz—may his merit shield us—explained that just as the Blessed Holy One is eternal, so too are His words eternal. The words, Let there be a firmament brought about something eternal; the firmaments extended without limit. The holy name Shaddai signifies “He Who said ‘enough’ to His world” (see Chagiga 12a); this act of limitation is also eternal and constant. Similarly the ten Utterances and the entire Torah are of eternal significance. The sages said concerning words of Torah (Pesikta Zutta, Va-etchanan 6), “Consider them new every single day.” Words of Torah are eternal; it is as if they have been given today.

 

   Every generation has its own mission. The same is true for every year and for every person. The holy Torah, a “Torah of Life” provides guidance for every generation, every year, and every person. While we have a principle that “Scripture never departs from its plain meaning,” nevertheless the homiletic and symbolic dimensions of Torah commentary change according to the needs of the time. This is due to Hashem quality of Torah. Rashbam writes in his commentary on the Torah (on Genesis 37:2) that if Rashi had the time he would have written additional commentaries according to the new meanings that become apparent every day. In the holy books it is written that there exist six-hundred thousand commentaries to the Torah; this number corresponds to the number of souls of Israel. Similarly every Shavuot we receive the Torah that pertains to that particular year. In light of this we can understand the significance of the sages’ statement on the verse (Deuteronomy 1), Moses began to explain this Torah…—“He explained it to them in all seventy languages.” The commentaries ask why this was necessary, since the people did not understand all these languages. The answer is that each language contains its own unique world-view. Part of the wholesomeness of Torah is the fact that it can be explained in every language and that it applies to every culture and outlook. This is the meaning of the words in the blessing over Torah, “Who planted a Torah of life within us.” The Torah is eternal and provides guidance in every circumstance, place, and time. In light of this we can understand the significance of the works produced by the great Torah luminaries of every generation. Some of these works were composed through holy inspiration and have relevance for every generation, but others only pertain to the generations in which they were composed. All the ideas outlined above are included in the concept of the Torah’s wholesomeness. Torah restores the soul—every soul, every period and time; it restores the soul, for through Torah one finds one’s way and mission in life according to the root of his soul.

 

[Torah: Section Seven]  Chapter Three

 

   In Torat Avot (Shaar Ase Lecha Rav 1:2) the author writes:

 

The life force and inner dimension of the Torah flows every day, every hour, and every moment into the inner dimension of the whole of Israel…It flows into the leaders of the generations…The glory of God hovers over them giving them a blessing of the spirit and a divine influx. Every day He renews the inner service through the pathways of the world. It is written (Proverbs 2), Hashem gives wisdom from His mouth, knowledge and understanding. The inner dimension of the Torah is an endless source. Living waters flow from it according to the year, the period, the generation, the head, the people, and the quality of arousal from below…

 

From here we see that there exists a commentary on the Torah that pertains to the generation; it is expounded by the generation’s leaders and is a supernal influx that relates to the inner service of that generation. In light of this idea we can understand why the blessing over Torah is phrased in the present tense—“Who gives us the Torah,” for He gives the Torah in every moment according to the generation, the year, and the soul. There is always a new divine influx showing people the way of Hashem in those particular conditions and circumstances. Similarly every individual merits the divine influx that pertains to the root of his soul.

 

   This idea provides an additional dimension to the statement of the sages (Kiddushin 30b), “I created the evil urge and I created Torah its antidote.” It does not only mean that Torah study heals and counteracts one’s urges but that Torah contains the exact remedy needed for each individual’s particular urge. The holy Torah teaches the ways of life for every individual to counteract his destructive tendencies. This idea is also indicated in the Mishna (Avot 6): “Concerning one who studies Torah for its own sake, the secrets of Torah are revealed to him. People benefit from his counsel and guidance.” This means that by means of the holy Torah such a person sees secrets of Torah and solutions to all the problems that trouble the generation, the year, and the individual. Even if the evil urge of the generation seems unbearable, certainly the holy Torah can provide insights and strategies to counteract it.

 

[Torah: Section Seven]  Chapter Four

 

   We can also explain the following idea concerning the eternity of the Torah. The sages said (Shabbat 105a) that the word I (Anochi), the first word of the ten utterances, is an acronym for “I wrote and gave My soul” (Ana nafshi katvit yehavat). This concept is awesome and who can fathom it? The Blessed One wrote His soul, so to speak, in the ten utterances and gave it to Israel. The holy books refer to the idea that “the soul of a tzaddik is contained in his speech.” Similarly, so to speak, the soul of the Holy One is contained in words of Torah. When we study the divine word in Torah we connect with this supernal dimension. The Blessed Holy One is eternal; His word in the holy Torah is eternal for His very soul is contained in it. In the holy book Maor Eynaim ( Parshat Bechukotai) the author writes that Torah is referred to with the divine name “Elohim,” a name that denotes contraction, for Torah provides the means for a person to hold close to Hashem. This idea is included in the idea of the sages: “I wrote and gave My soul;” The Holy One contracted Himself, as it were, into the Torah.

 

   This gives us an inkling of the tremendous power inherent in Torah study. When a Jew studies the laws of the goring ox and damages he is connecting and holding close to the Blessed Holy One! The Torah provides a person with potent spiritual nutrients in the same way as food provides one with vitamins and physical strength. When one studies Torah, his soul connects to the portion of God Above contained in the words. If he does not study he does not absorb these potent energies, and he begins to decline.

 

[Torah: Section Seven]  Chapter Five

 

  In light of the above we can understand the wording of one of the blessings on Torah. The first blessing is, “Who sanctified us with His commandments and commanded us to involve ourselves with words of Torah.” This blessing is similar to other blessings over commandments. The second blessing is “Who chose us from all the nations and gave us His Torah; blessed are You, Hashem, Who gives the Torah.” The wording of this blessing is difficult to understand. Why does the blessing refer to “choosing” and then switch to “giving?” Why does it not mention “choosing” at the end? Why does it begin with the past  tense—“Who chose…and gave…”—and end with the present tense—“Who gives…?” We can answer these questions in light of what we have explained above. “The Blessed Holy One desired to dwell in the lower realms” (Tanchuma, Vayakhel); He wished there to be a stronghold of holiness in the midst of the fog, darkness, and thick cloud of this world; He wished there to be a source of light to illumine the world’s darkness and a means by which a person could experience the closeness of Blessed Divinity, the love and awe of Him. The choosing of Israel is only by virtue of the Torah, for the Torah is wholesome and restores the soul. The Torah provides a person with clarity and the ability to navigate his way. Torah gives a person knowledge of how to go in the upright path of Hashem in every period and situation. The author of Bayit Chadash (Tur: Orach Chaim, 47) writes:

 

The Blessed One’s intent was that we involve ourselves in Torah so that our souls unite with the holy spiritual essence, the source of Torah. Therefore the Blessed Holy One gave the Torah of truth to Israel…in order that our souls and bodies join with the two-hundred and forty-eight positive commandments and the three-hundred and sixty-five negative commandments. Had they involved themselves in Torah with this intent they would have been a vehicle and sanctuary for His Blessed Presence. The Divine Presence would literally be within them…and the whole world would be illumined with His blessed glory.

 

In addition to the commandment of being involved with Torah, on which we bless, “Who sanctified us with His commandments to involve ourselves with words of Torah,” there is another dimension of Torah. God’s giving us the Torah is precisely what constitutes our chosen-ness. It is only through the holy Torah that our being can become a sanctuary for the Divine Presence; this is the goal and purpose of the chosen people and it is the purpose of creation. This idea is the subject of the second blessing on Torah. He chose us from all the nations and gave us the power of Torah in order that we able to hold close to the Divine Presence and be fit for chosen-ness. Because our status as a chosen nation depends on the giving of the Torah, therefore the blessing concludes with the words, “Who gives Torah.”

 

   Torah may be compared to the oxygen that a deep-sea diver carries with him in his expeditions to find precious pearls. The Blessed Holy One sent His people into the depths of the material world—a place lacking the necessities of spiritual life—in order that they bring up pearls for the King’s crown. He gave us the holy Torah; it is our oxygen, our means for life. For this reason it is written concerning Torah (Joshua 1), You shall contemplate it day and night. We find no such directive with other commandments. Other commandments may be compared to food; they are necessary for nutrition and continued sustenance. Torah, however, is like oxygen; one cannot do without it even for a short period without suffocating. This is the meaning of the blessing, “Who chose us from all the nations and gave us His Torah.” It refers to the capacity of Torah to enable us to be the chosen people. When Hashem chose us and gave us the great mission of creating a dwelling place for Him in the lower realms, He gave us the Torah—a kind of holy oxygen—in order that we be able to carry out our holy mission in the midst of a spiritually stifling environment. 

 

 

[Torah: Section Seven]  Chapter Six

 

   We can also explain the verse, The Torah of Hashem is wholesome; it restores the soul, as referring to the recipient. When is the Torah wholesome? When does a person attain the wholesomeness of Torah? When it restores his soul—when Torah becomes his very life. There are various ways in which one can relate to Torah (as explained above, Section Five: Chapter Four). One’s connection to the holy Torah may be in the manner of engagement, that is one may be connected but not yet completely close. In this condition one does not delight in Torah, neither does one see the fruits of one’s labors. For some people their relationship with Torah is like one of marriage. In this condition one is completely attached to Torah; it is his life, and he enjoys the fruits of his labors. There is also a level in-between these two. One’s relationship with Torah can be as if with a concubine. In this relationship his connection is lacking; he studies Torah only when he enjoys it. The sages said (Sanhedrin 99b), He who commits adultery is devoid of sense—“This refers to one who studies Torah only occasionally.” Our holy rabbis taught that every year at Shavuot, the day of the giving of the Torah, we need to receive the Torah anew. The sages say (Rosh Hashana 16b): “Three books are opened on Rosh Hashana: one of the completely righteous, one of the completely wicked, and one of the average.” The author of Toldot Yaakov Yosef explains this as meaning that every person is given the choice of which book to write himself in. One can determine that he be counted among the righteous, in which case he is immediately written and sealed for a good life. He can determine that he be counted among the wicked, or he can determine that he is just “average,” for he does not fully believe in his own abilities. The same is true of the festival of Shavuot on which we determine our acceptance of Torah. We can choose to receive Torah in the manner of marriage, in the manner of engagement, or in the manner of connubiality.

 

   A relationship with Torah in the manner of engagement or marriage begins with complete self-nullification to Torah. Concerning betrothal Ran writes (Nedarim 30a): “The woman who accepts betrothal nullifies her mind, will, and ambitions before her husband. She becomes as one ownerless and the husband brings her into his domain.” This is the way one’s connection to Torah needs to be. This is clearly stated by the sages and Rambam quotes their words in his Laws of Torah Study (3:6-9). The condition for acquiring Torah is that one not become distracted. “One should not imagine that he can acquire Torah along with wealth and honor. Words of Torah are not sustained within a person when he pampers himself with food and drink; they are only sustained when a person “kills himself” over them…when he removes worldly desires and delights from his mind and makes himself as one ownerless.” No other wisdom or matter requires these kinds of conditions for its attainment. These conditions apply exclusively to the acquisition of Torah in the manner of marriage. One gives up one’s self totally to Torah and is willing to forgo any pleasure for its sake. This is the meaning of nullification: One can only have a single main goal; all other goals are subsidiary. Were one to have an additional main goal it would lesson the importance of the first. The requisite for one to acquire Torah is that Torah is unequivocally his main goal and that all other matters are secondary and as naught. The sages said (End of Taanit) that the giving of the Torah was the day of his wedding for this refers to the marriage-like relationship between a person and Torah. When this occurs the verse is fulfilled (Proverbs 5):  A loving doe. A graceful mountain goat. Let her breasts satisfy you at all times; be infatuated with love of her always.

 

 

 

 

Torah: Section Eight

 

Torah is the Light of the World

 

Chapters One and Two (Condensed)

 

   We have already explained (Torah: Section One, Chapter One) that the divine utterance, Let there be light refers to the spiritual light that sustains all creation, a light through which a person can see from one  end of the universe to the other, and is revealed to those who toil in Torah. This holy light obviously has qualities that are beyond our comprehension. In his holy book Etz Chaim, Arizal writes ( Heichal 7, Shaar 1:1):

 

There is that which emanates and that which is emanated… The idea is similar to what the scientists have said regarding the existence of an intermediary level between the inanimate and vegetative… between the vegetative and the animal…and between the animal and the human… In a similar way there exists an intermediary between the Blessed Creator and the creation…There is an infinitesimal spark of Divinity that is drawn from the lowest level of the Creator. This “spark” becomes enclothed in a certain created energy—an ethereal soul known as “Yechida.” …The explanation is that an intermediary must exist between that which emanates and that which is emanated for the two are far apart… How can the two illumine each-other without an intermediary that is close to both? This is the level of “Keter”… It is not alluded to in the Blessed One’s name at all, save for the tip of the letter “Yud.” It is nevertheless an intermediary.  One can refer to this intermediary as “Ain Sof” and that which emanates—this is what some of the Kabbalists do, as they refer to Keter as Ain Sof. It is also possible to refer to it as an emanated entity, for certainly Ain Sof is more elevated than it. For this reason the rabbis warned concerning it, Do not investigate that which is beyond you.

 

   In light of these holy and inscrutable words we could tentatively suggest that this level of intermediary refers to the  infinite light created on the first day—a divine light that was stored away in the holy Torah. The holy Torah therefore constitutes the intermediary between the Creator and the creation. We can suggest that the holy Zohar alludes to this (Parshat Acharei 73a)—“The Blessed Holy One, the Torah, and Israel are all one.” The tzaddikim have said that the Torah is alluded to by the letter “vav” in the divine name, the letter that signifies joining the higher “heh”—representing emanation, and the lower “heh”—representing that which is emanated. Torah is what unifies the Blessed Holy One with Israel. Scripture expresses this idea (Exodus 34): I have made a covenant with you and Israel concerning these words. A covenant is that which connects two parties—that is precisely what the holy Torah does! We can say the same thing about Shabbat, for it is also called an eternal covenant (Exodus 31); it is a sign that joins the Blessed Holy One with Israel.

 

   The author of Maor Eynayim writes as follows (Parshat Tzav, “Veha-esh tukad):

 

The light that the Blessed Holy One created in the beginning of creation was originally revealed. After the sin, however, it became enclothed…in the Torah. This is the meaning of the verse (Genesis 3), Hashem made…cloaks of leather. The sages comment (Bereishit Rabba 1) that in the Torah of Rabbi Meir it was written, cloaks of light (substituting the letter “aleph” for the letter “ayin”).

 

This is difficult to understand for such a substitution would render a Torah scroll invalid. Surely one of the scrolls must have been invalid! We can answer that Rabbi Meir is known as “Nehorai” (“illuminator”) for he would illumine the eyes of the wise with Halacha (Eruvin 13b). In Rabbi Meir’s Torah scroll the word cloaks was, in fact written with the letter “ayin” just as it is written in our Torah scrolls.  The “Torah of Rabbi Meir” does not mean his Torah scroll but Rabbi Meir’s teaching those of his generation. He enlightened their eyes to access the hidden light of Torah. The light is hidden in the letters of Torah and enclothed within them; not everyone can access it. Rabbi Meir taught those of his generation to access this light—that the letters be cloaks of light. The author of Maor Eynayim concludes:

 

The learning of one who does not study with the aim of accessing the hidden light is of no avail. He simply becomes knowledgeable in Halacha and the like; he becomes expert in the letters… The main thing is that he go beyond the letters to the dimension where the light is not obscured. This is the dimension of the Torah’s light before the sin, before the cloaks of leather. This is the meaning of the statement of the sages (Jerusalem Talmud Chagiga 1:7): “If only they would forsake Me (oti) but keep My Torah.” This means, “If only they would forsake the letters and keep My Torah, the Torah that is above the letters.” This is the stored-away light.

 

 

[Torah: Section Eight] Chapter Three

 

   Torah is light. This also alludes to the fact that Torah provides a person with clarity of mind and lucid awareness in the face of which all adverse seductions and urges cease. The sages said (Sotah 3a), “a person only transgresses when a spirit of folly enters him.” As long as he maintains the awareness gained form the illumination of Torah his vision will be clear and he will not be prone to transgression.

 

   We can also explain that Torah is compared to light for it enables one to see the spiritual light that is obscured by one’s material inclinations. To the extent that one refines his physical nature he begins to see more of the divine light in creation. This refinement is a necessary process as we explained above concerning the necessity of the experience of oppression in Egypt (See above, Torah: Section Four, Chapters one and two). The toil involved in the study of the oral Torah serves to refine a person’s physical nature and enables him to see the light of the Divine. “The reward is commensurate with the effort.”

 

[Torah: Section Eight] Chapter Four

 

   Before one can enter the gates of the great halls of the Torah’s illumination he needs to pass through the obstacles of the darkness and thick cloud. The sages have said (Mechilta) regarding the study of Torah, “All beginnings are difficult.”  The best parable for this was given by the holy Baal Shem Tov—may his merit shield us—and is quoted in the book Degel Machane Ephraim (Parshat  Ki Tavo):

 

A king created the illusion of obstacles surrounding his palace. There were walls, and between the walls were lions, bears and other ferocious creatures in order that people should fear to come near. The king is awesome; the light of his countenance fills all the worlds but the walls obscure his light. When a person even arrives at the first wall and sees the terrifying things that await him he retreats immediately. Some people push forward and pass a number of walls but eventually retreat after the obstacles become more and more frightening. The king’s son, however, yearns intensely for his father and is bewildered by the obstacles and terrors that surrounded the palace. “How could you—a compassionate king who has mercy on his subjects—possibly hide yourself in this way?! Father, father, why have you forsaken me?!” he cries. He surrenders himself entirely to his quest, pushing himself forward without pause. He jumps over the walls… When his father the king sees his utter devotion he removes all the illusions. There are no walls, no barriers, and no veils. There is only a blessed land in which the king sits on his throne and all the land is illuminated with his glory. Upon seeing this he falls on his face and exclaims, “Oh my lord the king, my father! Why did you hide from me?” The king answers: “It was all a test so that could know the love and awe of me that was in your heart.”

 

This parable is primarily about the service of Hashem, but it applies equally to the study of Torah. When a person enters the world of Torah study he encounters one obstacle after another. His mind is not clear, he feels doubtful about his commitment and constantly uncertain. Many people retreat at this stage. The true son of the King, however, is not frightened of all the obstacles and terrors. He presses forward and leaps over the walls etc. until the Blessed Holy One opens the gate of Torah illumination before him. A similar parable is mentioned in Tanna D’bei Eliyahu (16), quoted above (Holiness: Section Five, Chapter Four) in which the king tests his subjects by making a tiny chamber through which all who wish to behold the king need to pass. The only way to access the light of Torah is through personal refinement and tremendous effort. All beginnings are difficult. In the words of Midrash Tanchuma, “The Blessed Holy One stored the light of the first day for those who toil in Torah”—It requires toil to access the light. Hashem said that He would dwell in a thick cloud (1 Kings 8). Cloud and fog surround Him (Psalms 97). Those who devote themselves in Torah will merit to reveal the divine light hidden within it—the light of Torah.

 

 

Pathways of Prayer

 

Introduction

 

   We learn in the Mishna (Avot 1): “The world endures upon three things—Torah, service, and acts of kindness.” The commentaries (Rabbeinu Yonah, Maharal, and others) explain that “service” includes the sacrificial service of temple times and prayer in our own day. In the Midrash we find the idea that the world was unsteady until Abraham came…and until Isaac came and supported it with his service and prayer etc… We need to understand why the sages regarded prayer so highly; they even called it, “matters that stand at the top of the world” (Berachot 6b). The exalted status of prayer is especially difficult to understand according to the opinions that prayer is a rabbinic commandment. According to Rambam prayer is a Torah commandment. He writes (Laws of Prayer 1): “Prayer is a positive Torah commandment as Scripture states, You shall serve Hashem your God—We have learnt that the meaning of the word serve refers to prayer.” Even according to this we need to understand why the sages granted prayer the unique status of being “matters that stand at the top of the world.” Why should prayer be regarded differently from the other commandments?

 

The early authorities also place more emphasis on prayer than on other types of service. Rambam writes (Laws of Prayer 4): “How should one prepare? He should empty his mind of all thoughts and visualize himself as standing before the Divine Presence.” In chapter five he writes: “as if he is standing in heaven.” Rabbeinu Yonah writes similarly (Berachot: Ain Omdin) that, “one should think of oneself as standing in heaven…as the early ones instructed, ‘strip away your body from your soul.”’ In Shulchan Aruch (Orach Chaim 98)  the author writes:

 

This is what the pious ones and the men of deeds would do. They would seclude themselves and direct their minds in prayer until they attained a level in which their physical dimension was stripped away and their power of mind prevailed. They came close to attaining the level of prophecy…

 

In the book Chovot Halevavot (Shaar Cheshbon Hanefesh 3) the author writes: “My brother, you should know that our intention in prayer  is the absolute extinction of the soul before God, submission before Him, extolling the Creator, praise and thanks to His holy name, and the focus of all its desire upon Him…” Rabbeinu Yonah writes in Shaarei Avodah 32):

 

One who prays is like one who brings an offering before the Creator. One’s soul is utterly connected on High in the world of souls, the spiritual world. This is the meaning of Channa’s words (1 Samuel 1), I poured out my soul. She prayed with her entire being; it was as if she offered up her very soul.

 

We see from the above that prayer contains the loftiest spiritual matters: It is as if one stands in heaven; through it one can approach the level of prophecy; it is a kind of extinction of the soul…All this needs explanation.

 

   The great and holy rabbi, Rabbi Chaim Vital—may his merit shield us—writes that in our generation there is spiritual pollution and the only way for a person to be saved from his evil urge is through directed prayer. Prayer is the only means by which one subdues the level of the soul closest to the body (quoted in Yesod Ha-avodah 2:99 at end). We can explain his words through an idea related by our master, author of Beit Avraham who explains the significance of  “service of the heart” (avodah shebalev). It is “working the heart” in the same way as one works a field. First one plows, then one plants, and finally one waters the field. Only after these will the field begin to sprout. In prayer one first needs to “plow” deeply—that is he needs to open his heart. After this one “plants” the words of prayer in his heart. Finally you pour out your heart like water before the presence of God. This is the watering and after following these three steps salvation sprouts. In addition to the many other positive aspects of prayer it serves to open one’s heart to the light of the Blessed One. The sages ordained that we pray three times a day. Three times a day we must open our hearts; three times a day one must hold close to one’s Maker. In this way one maintains a constant connection with his Heavenly Father. Evening, morning, and afternoon I will talk to You longingly; You hear my voice. The early pious ones would be still for an hour before prayer and an hour afterwards (Berachot 32b). According to this they devoted nine hours a day to prayer!

 

   We can now understand why Rabbi Chaim Vital wrote that in our times directed prayer is the only way of saving oneself from the evil inclination. Prayer is what opens the heart; it enables one to hold close to the Blessed One. Prayer is the mainstay  of spiritual service through which one’s entire spiritual life flourishes, for it brings one to feel the nearness of  the Blessed One and hold close to Him. 

Section One   

 

Prayer is the Service of the Heart

 

Chapter One

 

   Rambam writes in his Laws of Prayer (Chapter One):

 

It is a positive commandment to pray daily, as it is written (Exodus 23), You shall serve Hashem your God. The sages inferred that “service” here refers to prayer… This is what constitutes the performance of this commandment: One should pray and entreat every day; one should recount the praise of the Blessed Holy One and then ask one’s needs of Him with pleading and supplication…

 

We can explain Rambam’s words as follows. The holy Torah commands us regarding certain commandments of action such as tzitzit, tefillin and the like. One fulfills such commandments simply by performing the action. There exists another category, however, that is known as “service” (avodah) such as the sacrificial service of the temple. Prayer also fits into this category. Concerning commandments of action there are authorities who state that one need not have intention in order to fulfill the commandment. Prayer, however, being a commandment of “service,” requires intention, for “service of the heart” is what constitutes prayer. Therefore Rambam writes (chapter four) that any prayer without intention is not prayer, and that if one prayed without intention he must repeat his prayer.

 

   There appears to be a contradiction in Rambam’s rulings. From his words in chapter four we would infer that intention is a necessary element in prayer. In chapter ten, however, Rambam writes: “If one prayed without intention he should repeat his prayer with intention. If, however, he had intention while reciting the first blessing he need not repeat.” From here we see that intention is only necessary for the first blessing. The great Rabbi Chaim of Brisk has reconciled Rambam’s words beautifully. There are two types of intention: (1) intention regarding the meaning of the words one recites, and (2) directing one’s mind to the fact that he is standing before Hashem. In chapter four when Rambam rules that one needs to repeat one’s prayer if one prayed without intention Rambam is referring to this latter intention. The author of Turei Zahav writes similarly:

 

“What is intention? It is that a person empties his mind of all thoughts and visualizes himself standing before the Divine Presence. Such intention is an essential component of prayer. If a person does not have the intention that he is standing before Hashem, he is not engaged in prayer at all! The other type of intention—that relates to the meaning of the words—has to do with the laws of blessings. The sages said (Berachot 34b), “One who prays should have intention in all the blessings.” If one is not able to have intention in all of them, let him at least have intention in one of them.

 

Though there is some Halachic discussion concerning the explanation of the author of Turei Zahav here, nevertheless his description of the essence of prayer is a very apt one.

 

   We see a number of facets of prayer from Rambam’s words. “He should pray and supplicate every day before the Blessed One.” “He should recount His praise…ask his requests…with pleading and supplication.” It would seem natural for a person in pain to ask relief from one who has the power to provide it. Why then is this considered to be such a significant act of service? We can answer this question by laying down a general principle regarding prayer. The holy Elder of Slonim wrote (Yesod Ha-avoda 2:9) that prayer encompasses all matters pertaining to the service of Hashem and all the commandments of the heart. The sages said (Tanchuma Tavo) that when Moses—peace be upon him—saw that the Temple would be destroyed, he enacted that Israel should pray three times a day. We can see, from this idea, just how important prayer is: Pray is what remains for Israel after the destruction of the temple. This is because prayer constitutes an exceptionally high level of holding close to Hashem. Arizal writes that holy intentions in prayer arouse unification on High between the Holy One and the Divine Presence. Deeds performed below arouse deeds on High. Prayer below brings about a union between a person and the Divine; similarly it brings about union in the divine realms. Prayer is service of the heart. When a Jew pours his heart out like water, he connects and holds close to the Blessed One. It is like a person who pours out his heart before a beloved friend. Such is prayer. Even when a person engages in personal requests he holds close to Hashem and feels His love. He knows that only the Blessed One wants and is able to help him.

 

[Prayer: Section One] Chapter Two

 

   In light of what we have said above, that the essence of prayer is holding close to Hashem, we can understand why Rambam stresses the importance of “directing one’s heart upward, as if one is standing in heaven” (Laws of Prayer, Chapter 4). Similarly it is written in Shulchan Aruch (Orach Chaim 98): “During their prayers the pious ones of previous generations and the people of exceptional deeds would reach a state where they would shed their corporeality and approach close to the level of prophecy.” This means that their level of holding close was so great that their very souls became extinguished before Hashem. The pious ones of previous generations would spend an hour in preparation for prayer (Berachot 30b). This was a time of contemplation, preparing their hearts to hold close to the Blessed One. Maharal writes (Netiv Ha-avodah 5) that  a complete service in prayer involves two aspects and is alluded to in the statement of the sages (Berachot 8a), “Rav Chisda said: One should always enter into the space of two doorways before praying.” This means that first, one needs to shake oneself free of all distractions, and, second, one needs to join and hold close to Blessed Hashem.

 

 

 

 

   We find the following comment regarding prayer in the book “Kuzari” (3:20):

 

The reason why the World to Come is hardly mentioned in the prayers is because one prays to hold close to the Divine during one’s lifetime. He prays that he see the divine light, that he attain the level of prophecy. There is no greater closeness to God than this. Since he has already prayed concerning that which is greater than the World to Come, if he reaches this level he will certainly reach the World to Come. One who manages to hold close to the Divine in the midst of challenges of material existence will certainly hold close in the World to Come.

 

The essence of prayer is holding close to the Divine. In light of this, the words of Rambam (Pirkei Hatzlacha 1) are particularly poignant. He offers a most wonderful description of prayer:

 

One who prays should turn to Blessed Hashem: He stands on his feet; his lips express his heart’s delight; his hands are outstretched; his vessels of speech are active in operation; all his other parts tremble and shake. He does not cease to sing sweet songs. He holds close, prepares himself, supplicates, kneels and bows down. He weeps for he is in the presence of a great and awesome king.  In his awe he becomes paralyzed (tagia eilav hashkia vehapalatzut) to the point where he experiences only the world of pure intellect (olam hasichli-im). When his ego (nafsho hanichbda) has been subdued he becomes removed from the corporeal.

 

   We can now understand the significance of praying for divine mercy. One may well ask: Since, in any case, the Almighty has infinite compassion upon His children what is the significance of our asking? Concerning this, the author of Yesod Ha-avoda (2:3:12) quotes Rambam who writes in the Guide that mishaps can only befall a person when he ceases to hold close. When a person holds close to the Blessed One no evil can befall him. When one pours out his heart in prayer, he comes to hold close to God, and this causes all adversity to be sweetened. Our holy rabbis explained the statement of the sages (Berachot 10a), “One should not despair of mercy even if he has a sharp sword resting on his neck.” “Mercy” here alludes to holding close. Through holding close one can be saved even from a sharp sword upon one’s neck. The rabbi and tzaddik R. Yehudah Leib of blessed memory told of a certain Hassid who lived in the town of Slonim and was in terrible anguish over a certain event. He went to the synagogue to pray for the Blessed One’s salvation and was heard saying the verses, My soul thirsts for You. My flesh yearns for You…with great intensity. This Hassid became so rapt in his prayer and holding close that he completely forgot what it was that prompted him to go to the synagogue in the middle of the day! In the meantime the Blessed Holy One brought about a miracle and the Hassid was saved from his trouble. Holding close to Hashem is what sweetens all the judgments pronounced on a person. The meaning of “arousing mercy” is really “arousing one’s holding close” for this is what brings an end to judgment.

 

   After this general introduction we are now in a position to understand the various facets of prayer listed by Rambam. Rambam begins his Laws of Prayer—“This is how the commandment is performed…”—with the instruction that a person should pray and supplicate every day. Rambam is not referring to personal requests here, for he mentions that later. Rather, this is the essence of the commandment: a person should pour out his heart before the Blessed Holy One and supplicate to Him, even if nothing is bothering him. The commandment of prayer is not restricted to situations of distress. The very fact that one entreats God means that he is holding close; he pours out his soul from his heart full of love to the heart of his lover. Our master, author of Beit Avraham, explained that the verse (Esther 8), Esther added and spoke before the king… She supplicated before him…alludes to prayer before the King of kings, the Blessed Holy One. She supplicated before him—to Him, wanting Him. How much more so should one supplicate when one is in distress! Even if a person does not articulate his request, the mere fact that he pours out his heart before the Blessed One sweetens all judgments. Everything can suddenly be transformed for the better for strength and joy are in His place. An outpouring of the heart concerning spiritual matters is an even deeper kind of prayer, whether he is praying for closeness to the Blessed One, or whether he is pained about his distancing himself and the fact that he does not feel the Blessed One’s closeness, or whether he has God-forbid fallen into the trap of some evil urge to the point where he exclaims,  I am ashamed… to lift my face before You. There is no greater “service of the heart” than this. The holy books comment on the phrase, “Who answers His people Israel when they cry out to Him,” as meaning “when they cry out to be close to Him,” for God always answers us when we seek His closeness. There may be accusations when one prays for material things. Who says that one is worthy of them? When, however, one prays for spiritual matters, there can be no accusation and his request is granted.

 

[Prayer: Section One] Chapter Three

 

   Rambam also writes that one should “recount the praises of the Omnipresent.” What is the significance of a lowly creature of flesh and blood recounting the praises of the King of kings when he hasn’t even the slightest conception of the Creator’s greatness? Surely whatever one says is as naught compared to reality. In fact, one could argue that such praise is no praise at all as the sages said regarding this (Berachot 33b), “Have you concluded praising your Master? This may be compared to a king etc…” (see Megilla 18a). In light of what we have already explained we can understand the significance of giving praise. The essence of prayer is holding close to the Blessed One. The sages (Sanhedrin 91b) say concerning “song” (shira): “Whoever gives forth song in this world will merit to do so in the World to Come.” The reason why the sages emphasize the importance of such song is because it is a profound expression of inner longing and holding close to the Divine. The Song of Songs is an example of this; both lovers express their deepest longings and their feelings of closeness through the medium of song.

 

   The author of Sefer Charedim writes that song is actually a branch of the commandment of loving Hashem. He writes:

 

It is the way of a lover to sing. Now since the love of our Maker is wondrous…one who loves Him wholeheartedly will sing just as Moses sang… It is written, Always be infatuated with her love. Raavad explains that this refers to song. The intense yearning experienced by both the earlier and later ones prompted them to sing before him.

 

Maharal also speaks of this idea at length in Gevurot Hashem (47). He explains the statement of the sages (Sotah 30b): “Rabbi Akiva expounded: When Israel came up from the sea they looked to bring forth song.” Song is the expression of longing for one’s source. This is especially fitting for Israel since they derive from Blessed Hashem; they are children of the Omnipresent. Maharal further explains that this is the idea expressed by Rabbi Yose HaGlili there—“A toddler on his mother’s lap, an infant nursing at his mother’s breast; once they beheld the Divine Presence the toddler lifted his head, the infant released himself from the breast, and they exclaimed, This is my God and I will glorify Him!” The child and the infant derive from the mother and nurse from her. Once they beheld the Divine Presence they realized that their true source was here and they therefore turned toward it. This is the level attained by Israel when they gave forth song. Their holding close was so great that they became removed from all materialism and focused on the true source, Blessed Hashem.

 

   The expression of song is not restricted to happy occasions of thanksgiving and the like. Song may also emerge from affliction and the sense that the Blessed One is afflicting him out of love as a father chastises his son (Deuteronomy 8). The general principle is that song cannot emerge when one’s senses are dull and his heart and mind blocked. Song requires the senses to be open. The Book of Psalms is all song to Hashem. It contains expressions of praise that stem from the awareness that the entire creation burst forth in song for the Creator—Praise Hashem from the heavens…Praise Him sun and moon and luminous stars…Praise Hashem from the earth, serpents and all the depths, fire, hail, snow, smoke, the hurricane does His bidding… However it also contains songs born of suffering and pain—Do not chastise me in Your anger… Be gracious to me Hashem for I am destitute, How long will this go on for Hashem? Will You forget me for ever? How long will You hide Your face from me? These Psalms also contain the title “Mizmor” denoting song. Even the Psalm, God! The heathens have entered Your place. They have defiled Your holy sanctuary! Even these words carry the title “Mizmor!” For the sweet singer of Israel everything is song, for he senses the presence of God in every event; everything opens his holy heart; nothing can dull it. He yearns and thirsts for the Holy One whether through joy or through anguish. Even when he was in the Judean desert, far from holiness, he sang, You are my God; I seek You; my soul thirsts for you; my flesh pines for you. His heart and soul sang to the Living God in every circumstance.

 

   This then is the meaning of “recounting His praises” as part of the service of prayer. It does not matter how one recounts His praises and the fact that one’s mind lacks understanding of the Creator’s greatness. The main thing is that one’s heart is full of yearning for God and he expresses this—as Rambam writes—“each one according to his ability.” This is a high level of holding close in prayer and it is, in fact, a central motif that is expressed in the verses of praise (Pesukei Dezimra), David blessed…, the song at the sea, the blessing, “Who made light,” the song of the angels etc. In the Amida prayer that follows the first three blessings are a song of praise before Him and the last three—“We give thanks before You…” are praise and thanksgiving. These are the main sections of the prayers for the entire year.

 

[Prayer: Section One] Chapter Four

 

   This idea is especially evident in the Shabbat liturgy, for the essence of Shabbat is song and yearning. “This is the song of praise of the seventh day on which God rested from all His labor. The seventh day gives praise and says, A Psalm a song for the Shabbat day. How wonderful it is to praise Hashem…”Shabbat is similar to the World to Come; all the prayers of Shabbat express deep yearning for the closeness of the Divine. On Shabbat all our prayers are song; they are all praise of the Omnipresent.  The sages expressed this idea (Tanchuma; Vayera section one): “Why do we not recite the blessing for healing on Shabbat? Lest a person be reminded that he has someone in his family who is ill.” This is difficult to understand. One would think it would be meritorious to pray for someone who is ill! The idea, however, is that during the week one prays for mercy and deliverance concerning one’s troubles but such prayer is not appropriate on Shabbat due to the elevated sanctity of the day. On Shabbat deliverance is brought about solely through praise and song, for this is a higher level of prayer. This idea is alluded to in the Midrash (Mechilta Exodus 14:14); the rabbis interpret the verse as a question: Hashem will wage war for you and shall you remain silent? “The People of Israel said to Moses, ‘Moses, what should we do?’ He replied, ‘You must sing the wonderful praises, glorify and extol the One Who Rules!’”  It was precisely through their praise and song that the sea split! This is also the reason why the Holy One told Moses why are you crying out to Me?…At a time of Divine favor it is inappropriate to cry out; rather one should sing the Almighty’s praises and through this comes one’s deliverance.

 

   For this reason it is also customary to recite the Song of Songs before Shabbat. The sages (Mishna, Yadayim 3:5) referred to the Song of Songs as “holy of holies.”  The author of Or Hachaim (Rishon Letzion, Shir Hashirim) explains the uniqueness of the Song of Songs with a parable: A king divorced his queen and the people believed that he would never take her back. The son of the king and queen, however, after speaking with his parents, realized that the king and queen were still very much in love. He composed two songs; one that portrayed the king’s love of the queen, and one that portrayed the queen’s longing for the king. This is why the book is called Song of Songs, for it is really comprised of two songs, and, as the sages have explained, the book is a parable of the great love between the Blessed Holy One and Israel. Despite the stress, confusion and uncertainty that a Jew experiences, deep down he yearns for the Divine with unquenchable passion. A similar discrepancy exists concerning the Almighty; the destruction of the temple was only an external expression, but when the enemy entered the innermost chamber in the temple they found the cherubim entwined in loving embrace (Yoma 54b). This indicates that the Holy One’s love of Israel was undiminished even at the moment of the temple’s destruction. A Jew enters Shabbat through the Song of Songs; the external strife and tribulations all belong to the week but with the onset of Shabbat they disappear. On Shabbat there are no longer any barriers between the Holy One and Israel; there is only song, yearning and intense love. “Those who keep Shabbat rejoice in Your kingdom.”

 

   One should continue one’s spiritual preparation for Shabbat by reciting Psalm 107. This recitation was enacted by the Baal Shem Tov who explains it according to the Kabalistic idea of “raising the holy sparks.” A more simple explanation for its recital is that the Psalm refers to people who express their gratitude after having endured various hardships—hardships that are analogous to what a Jew endures during the week. On Shabbat one’s entire focus is thanksgiving, song and praise. Unlike the weekday liturgy, which relates to people’s material circumstances, the Shabbat liturgy is devoted solely to magnificent song, praise, love of the Creator and closeness to the Blessed One. This elevated, spiritual consciousness is evident in all the Shabbat prayers; the whole of Kabbalat Shabbat, Kiddush, and the table songs are filled with yearning; Consider the words of the table-song of the holy Rabbi Aaron of Karlin—may his merit shield us: “Holy Shabbat! My soul is sick with love for You! The souls of Israel shelter under the shadow of Your wings.” Consider also the prayer “Nishmat,” recited Shabbat morning:

 

The soul of every living thing will bless Your name Hashem our God. The spirit of all flesh will glorify and exalt… Every mouth will acknowledge You; every tongue will swear to You; every eye will look to You; all will give thanks to You; all will praise You.

 

The holy rabbi of Kaminker said of the holy Rabbi Pinchas of Koretz—may their merits shield us—that when he recited the words, “all will praise You,” all of creation—mineral, vegetable, animal, and human—would join with him in praise. The poetry and song of the Shabbat prayers are astounding! What poet can possibly express such yearning and holding close to the Blessed Creator?

 

   The same is true for the prayers of the festivals. They are not requests but expressions of song and yearning. The festival Musaf prayer, for instance, is an outpouring of the soul over the exile of the Divine Presence and an expression of yearning for return: “Return, have compassion upon us and upon Your sanctuary. Swiftly reveal the glory of Your kingship upon us.” Likewise with the days of awe; the prayers are filled with yearning for the revelation of the Divine: “Rule over the whole world in Your glory!” All of these prayers are in the manner of “song”—that is they express a most elevated level of holding close to the Divine.

 

[Prayer: Section One] Chapter Five

 

   The third kind of prayer is “request.” As Rambam writes, “he requests the filling of his needs with pleading and supplication.” Earlier we asked how this can be considered “service of the heart.” Isn’t it natural for a person to ask his needs from one who has the power to fulfill them? Nevertheless, we have already explained that the essence of prayer is holding close to Hashem, and we can now answer the question. Maharal actually answers this question (Netivot Olam, Netiv Ha-avodah 3). He explains that in prayer one demonstrates one’s total reliance upon God. When one asks God for one’s needs this demonstrates his reliance and his awareness that he is totally dependent upon the Blessed One. This, in itself, constitutes holding close.

 

   Maharal further writes that the three daily prayers—morning, afternoon, and evening—correspond to the three aspects of body, soul, and possessions. These are also alluded to in the words of the sages (Berachot 54a) on the verse, You shall love Hashem your God with all your heart, all your soul, and all your very being. All your heart, refers to your two inclinations, and we know that the evil inclination pertains to the body. All your soul  refers to the soul, and all your very being refers to your possessions. The morning prayer (shaharit) corresponds to the body for it requires a person to arouse himself from sleep. The afternoon prayer (mincha) corresponds to loving Hashem with one’s possessions for the prayer often requires a person to interrupt his business dealings. The evening prayer (maariv) corresponds to loving Hashem with one’s soul, for the evening is a time when a person is tired from work and his spirit yearns and longs for  rest. Through these three daily prayers, a person worships Hashem with his body, soul, and possessions. In light of Maharal’s words we can see how prayers of request  can be considered “service of the heart” for they demonstrate complete dependence on Hashem. As we mentioned before, the essence of prayer is holding close to Blessed Hashem.

 

 

Prayer: Section Two

 

Gateways of Prayer

 

Chapter One

 

   Our master the author of Yesod Ha-avoda—may his merit shield us—writes (2:9:9):

 

 When a person seeks God’s closeness in prayer, it brings about the most wondrous influences in matters of faith, complete acceptance of the yoke of the Kingdom of Heaven, wholehearted service, awe, love, holding close, submission and bowing… Through these teshuva comes.

 

We can assume that since prayer brings about these wonderful influences regarding matters that are foundations of Torah, it follows that appropriate prayer is also built from them.

 

   First and foremost are faith and trust for these constitute the  setting of all matters pertaining to prayer. To the extent that a person has lucid faith that the Blessed Holy One hears all prayers, that He is the only one fitting to pray to, and that it is not fitting to pray to any besides Him, and to the extent that a person has trust that even if he is undeserving the Blessed One  has compassion on him as a loving father, so will his mouth and heart open in prayer and he will feel himself standing before the Divine Presence and pouring out his heart. To the extent that one’s prayer has these qualities it will be accepted before the Blessed One. The sages (Devarim Rabba 11) commented on the verse, I beseeched before Hashem that Moses prayed five-hundred and fifteen prayers to enter the Holy Land, which is the numerical value of the Hebrew word I beseeched  (va-etchanan). Our master author of Beit Avraham—may his merit shield us—explained the significance of  this according to the verse (Psalms 102), Turn to the prayer of the desolate one for You do not despise their prayers. Let this be written for a  later generation that people yet to be created may praise the Lord. Many cry out and are not answered; they persist until their hearts practically explode within them! The truth is, however, that a Jew must believe that no prayer goes to waste; this is true of even the slightest act of turning to the Blessed Holy One. This is the meaning of the verse, Turn to the prayer of the desolate one. The desolate one (arar) is a kind of withered tree that exists in the desert and contains no moisture at all. God does not despise their prayers—even if they are completely dry and void of all moisture of holiness. The continuation of the verse—let this be written for a later generation—refers to the time just before the messianic era, a time of great darkness in which the Divine will be very hidden. In that time vision from Hashem will be lacking and many will cry out in prayer and not be answered. Let them write this on the tablet of their hearts that in truth the Blessed Holy One turns even to the prayer of the withered desolate one, and hears the prayer of every mouth—even a dry and withered prayer. If a person finds that his prayer is not answered, it is because there is a decision being made on High whether the fulfillment of his request is actually good for him, or when or how his request will be fulfilled. When a person fortifies himself with this faith, he will continue to pray and beseech Blessed Hashem—people yet to be created may praise the Lord. This, then, is the meaning of Moses’ enormous number of prayers. He prayers were not answered for, as the sages say, it would not have been beneficial for Israel had Moses entered the land. His prayers were, nevertheless, accepted; they made an impression on High and Moses was able to attain the same effect through viewing the land from the top of Mount Pisgah as he would have done by entering it. In the book Ben Porat Yosef (by the same author as Toldot Yaakov Yosef) the author writes as follows:

 

I heard from my teacher (the Baal Shem Tov): The matter of prayer is that one should believe that as soon as the words of the prayer formula have left his mouth his request is answered immediately. If you object that this is not always so, for sometimes one does not get what he requested, the answer is that the matter is hidden from him.

 

When one has faith that the Blessed Holy One hears his prayer—this in itself causes his prayer to be accepted! There are three parts to this faith: (1) Basic faith in the Blessed One’s providence, that He creates and manages everything that was, is, and will be; (2) It is fitting to pray to Him alone and no-one else; (3) The Blessed Creator hears the prayer of every mouth; His compassion and kindness are upon Israel in a unique way; He hears their prayers even though they are unworthy—You hear the cry of the poor; You hear the call of the destitute and save.

 

  Trust is on an even higher plain than faith. It is a most wondrous power and breaks through every obstruction even when salvation is impeded. When a child trusts in his father’s compassion, even if the child is unworthy, all accusations fall away. This idea is alluded to in the Psalms (Psalm 22). See what we have written on this above (Torah’s Foundations: Section Two; Chapter Three).

 

[Prayer: Section Two] Chapter Two

 

   Prayer also contains one’s subduing one’s self completely before the Blessed One. Prayer needs a broken heart, as it is written (Psalms 51), God, You do not despise a broken and crushed heart. Even if a person deserves to be despised, if his heart is broken and crushed God will not despise him. This is why a broken heart is the best counsel for prayer to be accepted. The Baal Shem Tov—may his merit shield us—told his students that one’s prayer intentions are like keys that open doors. Sometimes the door is rusted and the key will not work, but a broken heart is like a crowbar that opens all doors and can even smash through metal. This is because accusations and judgments only fall upon an “entity.” When a person’s heart is broken and he submits himself completely before the Blessed One he becomes as nothing before Him; judgments against him are then annulled and he is saved from all his troubles. This is the secret reason of the bows at the beginning and end of  the Amida prayer—“one should bow until all the vertebrae of his spine become separated”—the essence of prayer is to nullify oneself before the Holy One. (Maharal writes of this at length in Netiv Avodah 6)

 

   In light of the above explanation we can answer our earlier question: Since the Blessed One has compassion on His children, why do we need to pray? Prayer has the power to sweeten judgments and quiet accusations. In the holy Zohar it is written (3:99a) on the verse (Isaiah 61), I am Hashem who loves justice that the Blessed Holy One gave permission for the aspect of justice to accuse, but through prayer judgments and accusations are nullified.

 

[Prayer: Section Two] Chapter Three

 

   One factor that can prevent a person from being aroused and passionate in prayer is despondency. A person knows his lowly state. How dare he then approach the Holy One and speak?! This causes people to fall and retreat. The truth is that one needs to be particularly strong in this situation. Our holy master of Kobrin said that even if someone does the worst sin in the world, if he doesn’t have the courage to stand before the Blessed Holy One and pour out his heart in prayer, he has not even reached the doorstep of the Hassidic way and Judaism! A Jew needs to know that no matter how low he falls, the Blessed Holy One is his Heavenly Father and he can always be accepted if he truly desires. Our master, author of Divrei Shmuel—may his merit shield us—explained the Kedusha passage, “A multitude of angels on high give you a crown,  Hashem our God, along with Israel gathered below; together they all render holiness to You…” Even when someone is “below, below, below,” on the lowest rung—even he has the ability to raise the King’s crown together with the angels on High! The author of Beit Avraham writes (Essays on Seventh Day Pesach), “Concerning the crown it is written, He tells the beginning from the end. In these generations preceding the messianic age the darkness is so great that even the great ones of previous generations would not be able to stand the spiritual defilement and pollution. The Blessed Holy One gave special power to the people of these generations to withstand it. The matter may be compared to miners who dig deep in the earth and under the sea-bed for precious stones and pearls for the king’s crown. Those sent for this task are the most crass and materialistic people; they may even deserve death, yet it is through them that the king receives his crown! The king’s own high servants could not survive the environment of such places. This is the meaning of, He tells the beginning from the end—It is the job of the final generation to raise the King’s crown from the depths of impurity. Our master also explained the meaning of the saying of the sages (Shemot Rabba 7): “In the same way that the praise of the Blessed holy One rises up from the righteous in the Garden of Eden, so too it rises up from the wicked in Gehinnom, for they cool Gehinnom with their tears.” The King’s crown comes from the Torah and prayer of the tzaddikim, but it also comes from those whose destructive urge burns within them like the fire of Gehinnom when they cry and pray to Blessed Hashem that He save them from their inclination. Praise comes from them also—“I will build an altar from my broken heart.”

 

   The holy author of Be’er Mayim Chaim provides a wonderful parable of this idea on the verse (Psalms 116), Please Hashem, I am Your servant. A great king is in his imperial city surrounded by ministers, officers and guards. All the people of his entourage are dressed in majestic uniforms with great jewelry and finery. The king himself is indescribably magnificent and radiates a most supreme regal presence. In the midst of this scene a poor street beggar approaches and says to the king, “I am your servant, willing to serve you!” Would this be considered anything more than a joke? Everyone would deride him saying: “Who do you think you are telling the king that you are his servant?  All of these officers are his servants! You are not even fit to wash the feet of one of them! The  meaning of the parable is clear. Who can comprehend even a little of the greatness of the great King of kings blessed be He Whose ministers are the sun, the moon, the stars, Whose servants are thousands upon thousands of packs of angels—Serafim, Ofanim, and holy Chayot—and all of these are as naught compared to the highest worlds? How then can a person of flesh and blood, a putrid being formed from a stinking drop, say, “I am Your servant?” Surely such a person should be cast out? King David says, I am Your servant, son of Your handmaid. It is true that I am not fit to be Your servant of my own accord. But the fact is that I am son of Your handmaid. I was born in Your house; I am deeply connected to You. No matter how despicable I am I will have the courage to ask from You the opportunity to serve, for that is my heart’s desire. This parable contains layer upon layer of a Jew’s heart. There is a relationship of servant-master and there is a relationship of father-son. The soul of Israel is hewn from the very Throne of Glory; however lowly and despised he is, he remains a portion of God above. Even if he is a retarded child, his Father has even greater compassion on him (see Beit Avraham, Pinchas). This should give a person the strength to approach his prayer with feeling and passion. 

Prayer: Section Three

 

The Central Place of Prayer in the Service of the Holy One

 

Chapter One

 

   Rabbi Chaim Vital writes in the introduction of Etz Chaim that in this generation the spiritual atmosphere is polluted and because of this there is a profusion of unbelievers. It is not possible to avoid the evil urge for a person has a number of levels to his soul; they are called nefesh, ruach, and neshama. Nefesh, the lowest one, is enmeshed in the body and the only way to purify it is through heartfelt prayer. He wrote these words hundreds of years ago in a wise generation. What then can we say? Let us contemplate and consider the matter of prayer and explain its power to refine the body and save a person from his destructive tendencies.

 

   Negativity tends to stem from desire. The cure for it is when a person elevates his desire so that it is devoted to the Blessed Creator. He pours out his heart—My desire is for You God; my love and yearning are for You! The author of Beit Avraham comments on the verse, My God, I cry out to you and I am healed—“The very fact that I cry out to You is itself the healing.” To the extent that one pours out his heart like water before the Blessed One his whole being becomes purged and cleansed of all filth. Prayer is an immersion in holy fire. According to the principle that “what became impure by fire becomes purified by fire,” even fiery passions become purified through the fire of passionate prayer. This is the special importance of prayer in our generation. Torah and good deeds are insufficient for the atmosphere is an impure one and the only way to purify one’s desires is through prayer. It is a kind of positive war that one wages on one’s inclination; one channels the energy of one’s adverse desires into holy desire through prayer.

 

[Prayer: Section Three] Chapter two

 

   The daily prayers correspond to the Temple sacrifices (Berachot 26b). The morning and afternoon prayers correspond to the morning and afternoon offerings, and the evening prayer corresponds to the offerings of the limbs and innards that would take place during the night hours.

 

   The sages said (Bamidbar Rabba 21): “The morning offering atones for sins of the night and the late-afternoon offering atones for sins of the day.” The whole purpose of a Jew in this world is to hold close to Hashem. All the seductions of the evil inclination are attempts to distance a person from Hashem through engaging in various behaviors; the evil inclination attempts to break the bond of closeness. Atonement for transgression is simply returning to a state of holding close. This applies to Israel as a whole and to every individual. Maharal writes (Netiv Ha-avodah) that the word for sacrifice (korban) is from the Hebrew word K-R-V meaning “to come close.” The sacrifice of the day was for those who had broken their connection of holding close during the night; the sacrifice of the late afternoon was for those who had broken their connection of holding close during the day. There are transgressions that tend to occur during the day, and others that tend to occur during the night as it is written (Psalms 91), You shall not fear the terror of the night, the arrow that flies during the day, the plague that creeps in the darkness. The night offerings were not directed to the rectification of transgressions per se but to counteract the general materialistic tendency that asserts itself during the night. The sages (Berachot 3a) gave signs for the various divisions of the night. “On the first division the donkey brays. On the second the dog barks…” This refers to the arousal of a person’s own materialistic tendencies. The donkey (chamor) symbolizes materialism and bodily pleasure (chumriut) and the dog symbolizes greed. Night is a time when one’s desire for bodily pleasure asserts itself most strongly. The antidote for this is the offerings of limbs and innards that took place throughout the night. It is the burnt offering on its pyre on the altar all night until the morning (Leviticus 6). The holy fire on the altar helps one keep the holy fire within oneself and overpower any negative fire that arises. “Heat expels heat.”

 

   After the destruction of the Temple sacrifices ceased to be offered and the sages instituted the prayer services to carry out their function. If a person became distant from the Blessed Holy One during the night, the morning prayer gives him the opportunity to restore his holding close through the outpouring of his heart. The same idea applies for the afternoon service. The evening prayer is “voluntary” (reshut) according to the sages but the tzaddikim explained that the real intent is that the purpose of the evening service is to rectify “voluntary” matters—that is matters that fall neither into the category of commandment nor of transgression. It is in this area that one risks becoming a “vile person with the sanction of the Torah,” and the evening prayer counteracts this tendency. The holy fire of the evening prayer burns away one’s adverse passions. Even though You bring on darkness, it becomes night; that is when all the creatures of the forest crawl (Psalms 104)—the destructive dark powers assert themselves at night—the cure is, When the sun shines they are gathered in—even a little light expels much darkness. Holy fire consumes and pushes away all impure fire. Fire consumes fire.

 

   Rabbeinu Yonah writes (Shaarei Avodah 8): “The sacrificial service and prayer have the same intent…A person approaches his Creator to hold close to Him completely with nothing getting in between them.” One’s efforts in prayer cause him to have spiritual sustenance from Above. The author of Kuzari writes (3:5):

 

During prayer one becomes like a spiritual entity… The three times for prayer are sustenance for the soul just as one has bodily sustenance. One prayer sustains a person until the next one just as one is sustained from one meal to the next. The longer one goes without prayer the more damaged the soul becomes from the injuries of this world. Prayer purifies the soul from what preceded and prepares it for the future.

 

 

 

[Prayer: Section Three] Chapter Three

 

   An important component of prayer is that one pray concerning one’s spiritual state, the fact that he has become distant from the Holy One through his behavior, that he no longer senses God’s closeness. The anguish of feeling oneself to be distant from the Blessed One is far more painful than any worldly affliction. We find this kind of prayer in the Psalms (Psalm 13): How long, God? Will You forget me forever? How long will You hide Your face from me? How long will I have to deal with these things, this grief in my heart all day? How long will the enemy have the upper hand…lest he say, “I have overcome him!” The Targum translates the word “enemy” as “evil inclination.” A Jew with a true Jewish heart will be miserable when he feels himself to be distant from the Holy One for all his happiness stems from his holding close to Blessed Hashem. This is the main focus of his prayers. Consider the awesome prayer of David (Psalm 51), When Nathan the prophet came to him after he had came upon Bat Sheva. The tzaddikim explained that David prayed this Psalm with the same level of fiery passion and intensity that he had expressed with Bat Sheva. Every verse in the Psalm tears the heart. The sages said that David’s sin only occurred in order that he would show people the path of teshuva. An individual who has fallen in transgression needs to take inspiration from David. He can learn how to pray in such a situation, how to pour out his heart in supernal longing just as David did after he sinned.

 

   The author of Beit Avraham comments on the verse (Psalms 22), My God, my God, Why have You abandoned me? It is similar to what the sages (Rosh Hashana 17b) said on the verse, Hashem, Hashem, merciful and compassionate God… “He is Hashem before a person sins and He is Hashem afterwards.” This is the meaning of the phrase, My God, my God, Why have You abandoned me? Since You are the same God after my sin as before it, why have You abandoned me?  Many other Psalms are also prayers for spiritual matters.

 

   The tzaddikim have said that when one prays for spiritual needs nothing can stop his prayer ascending. When one prays for physical things his prayer is evaluated on High. Perhaps he is not worthy of this thing; perhaps it is not good for him… When, however, one prays for spiritual matters there is no reason not to grant the request. They explained that this is the meaning of the words, “Who answers His people Israel when they cry out to Him.” When their prayers are “to Him,” i.e. concerning wanting to do His will and being close to Him, He answers. Even if a person does not feel that he has been answered he should still believe that the Holy One has answered him. The author of Beit Avraham said on the verse, You hear the cry of the poor (dal) and save him—The word “dal” connotes “lifting up one’s eyes” (dalu einai). The verse means that when one cries out to Hashem, “Master of the Universe! Lift me up from my lowly situation!” Hashem certainly hears his cry and saves him.

 

 

 

 

 

[Prayer: Section Three] Chapter Four

 

   Prayer helps a person attain enlightenment of mind and heart. In the course of prayer, a person can shake free of all the disturbances that confuse him and cause him to be emotionally congested. Even great people fall prey to this state of small-mindedness, a state that gives free reign to all manner of evil. When a person cultivates the awareness of the Blessed One’s greatness through prayer, when he knows before Whom he stands—before the King of kings, the Blessed Holy One Who made the heavens and the highest heavens, the earth and all that is upon it; the hosts of heaven all bow down before Him in praise, veneration, and adoration—his mind and heart begin to open and he begins to see the greatness of the Creator. Concerning this Raavad wrote in his book Baalei Hanefesh (Shaar Hakedusha):

 

The beginning of all is that a person should know his creator and recognize His power. Let him pay attention to the One he should serve and the One he should fear, the One he should obey, and the One Who commanded him. David said to Solomon (1 Chronicles 28), Know your father’s God and serve Him wholeheartedly. Though He is invisible to the eyes of all creatures, He is, nevertheless, found in the heart and is revealed in thought…Let those living pay attention that he perceives his Creator though not with his eyes. Pay attention to these words; listen with your ears and open your eyes so that you see the picture of your Creator standing before you…

 

   These holy words illuminate and arouse a Jew’s heart. When a person refines his mind and heart he perceives the Creator who is found in the heart and revealed in thought. When he experiences this his prayer is in the manner of (Psalms 16), I have set Hashem before me always; when his heart is illumined in prayer, his heart and mind are illumined the whole day.

 

   Effective prayer requires both intellectual and emotional exertion. In this respect it is similar to Torah. Torah requires intellectual exertion to understand it, but it also requires emotional integration as we pray in the Sh’ma blessing—“set understanding in our hearts…” Similarly with prayer, the illumination of the mind is no less important than the illumination of the heart. For this reason, the first request in the Amida is: “You grant a person awareness…Grant us wisdom and understanding…” The sages say (Yerushalmi Berachot 5:2), “Without awareness how can there be prayer?” For prayer to be whole it requires the integration of both heart and mind. Only then are the gates of light opened before him and he sees the greatness of the Creator.

 

[Prayer: Section Three] Chapter Five

 

   We find the following idea in the book, Torat Avot. The sages say (Avot 5): “Our father Abraham was tested with ten tests and stood in all of them.” The sages also say (Berachot 6b): “The word “stand” (amida) refers to prayer.” When Abraham was faced with a test he prayed; it was through the power of prayer that he withstood all his tests. The nature of a test is that one is tested while in an uninspired state. The test is whether one serves Hashem even in such a state. Prayer empowers a person to withstand any test whether the test has to do with physical or spiritual matters. When a person is in a state of distress and extreme difficulty, when he sees absolutely no way out and feels himself to be totally lost, his solution is prayer! The sages say (Bereishit Rabba 44) on the verse concerning Abraham, He took him outside and said, ‘Look at the heavens and count the stars’—“Rabbi Yehudah said in the name of Rabbi Yochanan:  He elevated him above the dome of heaven and said, “Look at the heavens!” The word “look” signifies from above to below.” The idea here is that Abraham was not naturally able to beget a child. For this reason he was lifted above the stars and constellations. We find the same idea regarding Joseph. Joseph also went “outside” when he fled from the advances of Potiphar’s wife—he fled and went outside. The sages say concerning this (Bereishit Rabba 7): “He leaped with the merit of the forefathers just as it is written concerning Abraham, He took him outside.” The holy books explain the internal connection between the two passages. Abraham was lifted above the powers of nature in order that he beget children. Similarly Joseph was faced with a test that he was unable to withstand using his natural powers of restraint for the force of his inclination was overwhelming. It was the merit of the forefathers that caused him to “leap” above nature and withstand the test. This is the power of prayer during a time of ordeal. Prayer elevates a person above the sphere of nature, “above the dome of heaven,” for prayer is rooted in holding close to the Divine and through it one draws down unsurpassed illumination and all the gates are opened before him.

 

[Prayer: Section Three] Chapter Six

 

   Just as Torah is relevant to a Jew regardless of circumstance or situation, so too, prayer is something that applies at all times. We can explain this idea through a passage in Tanna D’bei Eliyahu: “4,960,000,000 angels stand from sunrise to sunset and say, Holy holy holy, God of Hosts, the whole world is filled with His glory! 4,960.000,000 angels stand from sunset until sunrise and say, Blessed is Hashem  from His place!” The commentaries ask what the relevance is of sunrise and sunset in the world of angels. Don’t sunrise and sunset pertain only to the physical world? Furthermore, why do the angels say, Holy… during the day and Blessed… during the night? A further question is: From our liturgy—“We will sanctify You…like the speech of the holy Seraphim…Holy holy holy… Then with great noise…they face them and praise saying, Blessed…”—it appears that these angels say Blessed at the same time that the Seraphim say Holy… We can understand the passage as follows. There are 4,960,000,000 angels on high whose service is one of clarity. These angels serve in the manner of “sunrise”—they see the divine glory filling the world and they exclaim, Holy… There are another 4,960,000,000 angels though whose service is from the midst of divine hidden-ness; their service is in the manner of “sunset” for they do not sense the glory of the Divine in a lucid manner. These angels say, Blessed… from His place. Though these angels do not see the fact that His glory fills the world they still know it to be true and therefore they cry out, Blessed is Hashem from His place. All these groups of angels praise simultaneously, each one according to its nature. Neither group is greater than the other; neither praises with more fervor. Though this group is the “sunrise” group, sees clearly and exclaims Holy, and that group is the “sunset” group and only says, Blessed….from His place, nevertheless they call each to the other—from the holy sweat of all of them a burning fire is formed and this creates the soul-purifying fire of Dinur.

 

   The sages are teaching us here that sometimes a person prays in a manner of “sunrise,” and sometimes in a manner of “sunset.” The poet said (Akdamot): “They make Him their desire at sunrise and at sunset.” There should be no difference to a person whether he feels with all his being that the whole earth is full of His glory and he sees the Blessed Creator in all of creation, or whether, at this time, he simply believes that Blessed is Hashem from His place for it is the same thing. He derives the same degree of satisfaction from these angels as he does from the others.  We too will sanctify You and glorify You in the manner of both these groups of angels. Hashem is One whether at a time of hiding or at a time of illumination. Such prayer is refined and accepted as the pleasing speech of the holy Seraphim.

 

 

Pathways of Spiritual Return (teshuva)

 

Introduction  

 

   The subject of spiritual return (teshuva) is an all-encompassing one and is integral to every aspect of Jewish life. It pertains to everyone—the wicked, the average, and even the holy tzaddik. It applies to every stage and circumstance of a person’s life—whether a person is in a lowly state of spiritual darkness, or whether he is scaling the heights of spiritual perception is his divine service—one always needs to live in the world of teshuva. The sages allude to the importance of teshuva by placing the request for teshuva immediately after that of awareness in the Amida prayer: “O Father! Return us to Your Torah; O King! Bring us closer to Your service. Help us return in complete teshuva before You.” Even the complete tzaddik makes this request three times daily!

 

   Teshuva is an all-encompassing process because it stems from the Almighty’s desire that the world reach a state of perfection. There is no tzaddik who does what is best and does not err (Ecclesiastes 7). Even the greatest tzaddikim have some defect despite their profound involvement with Torah and service of Blessed Hashem, for it is impossible for anything in this world to truly reach perfection. As great as a tzaddik is—in his awareness of the Creator’s greatness and in his scrupulosity in observing all the positive and negative commandments—before the King of kings, the Blessed Holy One, he is surely defective for he lacks a true supernal grasp of Hashem. The Blessed Holy One created a world of teshuva to correct any defect. The wicked rectify their transgressions through teshuva, and through it the tzaddikim bring to completion their good deeds that were previously defective.

 

    Teshuva brings the world to its perfection; it is the very purpose of the world. For this reason the sages say (Pesachim 54a), that teshuva predates the world, for teshuva is necessary for the world’s completion. We find similarly in the holy Zohar (1:90a), “He was not able to establish the world until He created teshuva.” Clearly then, teshuva is not simply a matter of reconciliation and forgiveness as in the manner of human interactions for these are nothing more than the removal of hostility and would not necessitate a whole new creation. We see from a number of statements of the sages that teshuva is more than the simple correction of one’s errors. The sages say (Berachot 34b), “Complete tzaddikim cannot stand where masters of teshuva stand!” They also say (Yoma 86b), “Teshuva is great for it brings healing to the world, and brings redemption to the world. Rabbi Meir says: The whole world is forgiven when a single individual returns!” Rambam’s language is especially indicative here (Laws of Teshuva Chapter 7). He writes:

 

Great is teshuva for it brings a person close to the Divine Presence… Yesterday this person was despised before the Omnipresent, despicable, alienated, and abominable but today he is beloved and endeared… Yesterday he was separated from Hashem, God of Israel… Today he holds close to the Divine Presence.

 

From here we can see that teshuva brings a person to a higher spiritual level than where he was before the transgression. We can explain this by means of a parable. Enemies infiltrated the king’s palace and plundered the treasury. One individual risked his life, broke into the enemy camp and recovered the treasure. This person sanctified the king’s honor in an extraordinary way. Through his act the king’s compassion and kindness were aroused upon all the inhabitants of the kingdom.

 

   When we contemplate the matter of teshuva we realize what a unique and elevated phenomenon it is. The sages relate (See Talmud Yerushalmi Makkot 2:6) that they asked wisdom what the remedy for transgression is etc… They asked prophecy and the answer was, the soul that transgresses shall die… Finally they asked the Holy One who replied, “Let him do teshuva and thereby be atoned for.” The explanation of this passage is that one would assume that the spiritual dimension resembles the physical. Just as a person cannot be expected to fully recover after losing a limb, so too one who transgresses the Torah severs a part of his spiritual being. How can teshuva help? The answer is that the Blessed Holy One created the unique medium of teshuva through which one becomes reborn. Not only does a person correct his wrongdoing through teshuva, he actually becomes a new person. For this reason the sages say that even complete tzaddikim cannot stand in the place where those who have done teshuva stand. The complete tzaddik is still flawed for there is no righteous person in the land who does good without ever missing the mark. One who has done teshuva though is a new creation without flaw. He is like a convert—“like one newborn” (Yevamot 22a). Even his body becomes a new creation. This is the immense supernal power of teshuva.  The author of Pri Ha-aretz (Parshat Re-eh) writes concerning this:

 

When one arouses the power of teshuva, he automatically becomes transformed in nature and habit for he becomes elevated higher than the natural dimension. He is shifted to the root of his creation. Since through teshuva one has been elevated to a dimension that is prior to the creation of the world and attributes of character, he is born at this very moment. This is the meaning of the idea that one who does teshuva is like a newborn. He is born directly, upright as God created the human.

 

We can arrive at a deeper understanding of Rambam’s words in light of the above passage. Rambam writes (Laws of Teshuva, 2:4):

 

The ways of teshuva include… and one changes one’s name as if to say, “I am another, not the same person who erred and carried out all these acts.” He changes all his deeds for the better, becomes upright, and changes his place.

 

Teshuva effects complete transformation. One actually becomes a new person. Rabbeinu Yonah writes in a similar vein in his Yesod Hateshuva: “On that day he should behave as if he were born anew and these are his first actions, as the verse says (Ezekiel 18), Make yourselves a new heart.”

 

   In the holy Zohar (Parshat Mishpatim, 106) it is written:

 

Nothing in the world stands in the way of teshuva. The Blessed Holy One certainly receives everyone. If one returns in teshuva the way of life is set before him. Though his actions brought about spiritual defects, all is rectified; everything returns to a state of rectification… From here we see that teshuva breaks through all kinds of decrees and harsh judgments, chains of iron. No-one stands in the way of teshuva.

 

These words are a most forceful expression of the greatness of teshuva. We can explain that the “way of life” refers to the fact that through teshuva one becomes as a new being.

 

   There are levels of teshuva. Teshuva is also pertinent to defects that involve no transgression in deed but require an even greater level of teshuva to rectify. Rambam writes of this (Laws of Teshuva 7:3):

 

Do not say that teshuva is limited to transgressions of deed such as fornication, theft and burglary. In the same way as one needs to do teshuva for these so too one needs to examine one’s adverse tendencies. One needs to turn from anger, hostility, jealousy, the chasing of money, the seeking of glory, the pursuit of foodstuffs and the like… These transgressions are more difficult to correct than those that involve deed for a person steeped in these will find it difficult to refrain from them. Scripture thus says, Let the wicked abandon his way.

 

It requires a greater level of teshuva to rectify one’s adverse characteristics than it does to rectify one’s adverse deeds. Thoughts of non-belief, thoughts involving forbidden sexual relationships, or forbidden gazing actually are actually forbidden by the Torah. These are considered as “accessories” of idolatry and fornication; they are part of core of Judaism and they require a deep level of teshuva to rectify. A further level of teshuva is one that pertains to one’s life as a whole. When one realizes that one’s ambitions are largely to do with materialistic desires, and though he does not actually violate any transgressions, his life’s goals are found wanting—teshuva concerning this needs to be more comprehensive.

 

   Worst of all is when a person lets his spiritual life wilt away. When one has no spiritual ambition and no spiritual vision he loses the sweetness of Torah and all feeling for divine service. The illumination of the Blessed One becomes hidden from him and all the days of a pauper are wretched—even the days of Shabbat and festivals. He withers away and loses all his sources of spiritual sustenance. Such a condition may be compared to the body’s loss of fluid—a critically severe state. It is even worse when a person experiences such a state in the prime of his years, years that should be ones of spiritual plenty from which he could be sustained his whole life. When a person has the opportunity to fulfill the verse (Psalms 27), I asked one thing of Hashem, that is what I want—Let me dwell in the house of Hashem all the days of my life… and his mind becomes dulled and his heart blocked, how tragic this is! Teshuva is even more difficult when a person doesn’t even realize that he needs to do teshuva for the fact that he has no desire for God’s closeness does not even bother him.

 

   Nevertheless teshuva has the power to transform one into a new being. It transforms reality. We need to give this wondrous subject some deep thought and let its light illumine our lives.

 

 

Section One

 

Recognizing Transgression

 

Chapter One

 

   Rambam writes at the beginning of his Laws of Teshuva:

 

If a person violates any of the positive or negative commandments of the Torah, whether willfully or accidentally, when he does teshuva and returns from his sin he is obligated to confess before Blessed Hashem… This confession constitutes a positive commandment.

 

According to Rambam teshuva contains one commandment—that is confession, for after having done teshuva and returned from one’s transgression it is a commandment to confess. Astoundingly though, the teshuva itself is not part of the commandment! Many commentators deal with this difficulty in Rambam’s words.

 

   We can compare the matter to that of a person who has insulted a king in a most degrading manner. Because this individual has such a coarse nature he is not even able to appreciate the great honor of the king and the awfulness of his misdeed. As long as he doesn’t realize what he has done, he adds to his transgression. The same is true of a person who behaves contrary to the will of Blessed Hashem. As long as he does not return and does not sense his error he continues to be in violation. Teshuva is thus not a special commandment; it is simply the discontinuation of transgression. It is included in the very commandment against the particular transgression. The only commandment that is particular to teshuva is that after one does teshuva one should confess. This idea is indicated in the holy Zohar (Mishpatim 106a):

 

Concerning this it is written (Isaiah 66), They will go and see the corpses of those who commit wrongdoing against Me… Scripture does not say, “who committed” but who commit. It only refers to those who do not wish to return, who do not regret their behavior. Once they regret their behavior the Blessed Holy One accepts them.

 

This is as we have explained. As long as one has not done teshuva he continues to be in violation. He is among those who commit wrongdoing, not those “who committed wrongdoing.”

 

   One only discontinues his transgression to the extent that he recognizes it. It follows that even one who admits to having transgressed continues in his transgression as long as he does not realize the depth of his wrongdoing. The matter may be compared to a person who has insulted the king but regards it as if he has insulted a regular person. Such a person continues in his wrongdoing. Scripture states (Jeremiah 2), Lo, I will bring you to judgment for saying, “I have not sinned!” The main aspect of judgment concerns the recognition of wrongdoing. Though a person acknowledges the fact that he sinned, as long as he does not realize the unbearable gravity of his transgression it cannot be said that he recognizes it. Such a person is still continuing in transgression, in a relative manner. A certain man who wanted to do teshuva once came before the holy Rabbi Elimelech—may his merit shield us. He instructed the man to first go home, eat and sleep well, and only afterwards to come to him. When the man returned the holy Rabbi Elimelech explained to him how the performance of a commandment rectifies all the worlds, and how, in contrast, an act of transgression damages and darkens the upper worlds. After this he instructed the man to recite the confession beginning with the word “ashamnu” (we have sinned). The man felt such bitterness that he fainted immediately. This occurred with each word until the end of the confession. (See Beit Avraham, page 201 where this incident is related at length).

   This matter is deep and penetrating. A Jew may regret his wrongdoings and stand before Blessed Hashem on the holy day of Yom Kippur reciting confessions and asking for forgiveness. Nevertheless, if he is not fully aware of the gravity of his wrongdoing before the King of kings the Blessed Holy One, as we recite—“for the sin we have committed before You”—If it does not burn within him like fire in his bones he simply continues his wrongdoing. Not only does he continue his wrongdoing, he adds to it. In this vein our holy rabbis teach that a person needs to do teshuva concerning the teshuva he did the previous year. I found this idea expressed in the homilies of Ramban for Rosh Hashana. He writes:

 

Teshuva is a great kindness for people but it also brings great retribution. If a person sins he violates the will of his maker for a moment—the moment of his sin. As long as he does not do teshuva he remains in a state of violation all his days… How much more is this the case when people pray and call out, “We have sinned, transgressed, and done wrong” without changing their behavior. This is certainly a terrible act of rebellion and arouses divine wrath and anger.

 

   Now it would seem according to the above that one can never really do teshuva God forbid! Our master, Rabbi Noach of Lekovitch taught us a general principle regarding this (Torat Avot, Shaar Hateshuva, 6): How can one do teshuva and how can one not do teshuva?! The way is alluded to in the statement of the sages (Pesachim 8a): “One should check in holes and cracks to the extent he is able. Concerning what remains he should nullify it in his heart.” Here the sages show the entrance to teshuva. Every person needs to recognize the extent of his transgression to the degree that he is able. With this recognition he “opens as the eye of a needle” and the Blessed Holy One will open a space for him as wide as the Great Hall of the Temple.

 

[Teshuva: Section One] Chapter Two

 

   In light of the above we can understand the ruling of the early rabbis (responsa Or Zarua Section One, No. 112) that one is considered as having done teshuva as soon as one has regret for his misdeeds. This is even true concerning transgressions that entail affliction or death. Once a person regrets his misdeeds he is no longer considered wicked and he is acceptable as a witness. The sages also said (Kiddushin 49b): “The betrothal of one who says, ‘Behold you are betrothed to me on condition that I am righteous,’ is valid even though he is wicked, for he may have had thoughts of regret.” This would appear to be astounding! Even if he has thoughts of regret, does he not remain wicked? We can understand the answer in light of the above. Teshuva begins with regret, which is the discontinuation of one’s misdeeds. In addition to regret, however, one also needs cleansing of the stain caused by the transgression. This is brought about by the four stages of atonement.

 

   It follows, therefore, that one is not considered wicked for one’s past misdeeds, only for one’s present state. As long as a person has no regret he continues to transgress. It may be compared to a thief who is considered wicked as long as he has not returned the stolen goods. When a person has regret he becomes fit even though his sin has yet to be purged. This is also the explanation of Rambam’s words (Laws of Teshuva, Chapter two) concerning “complete teshuva” (teshuva gemura): It is when a person desists from transgression though he be of the same age (as when he transgressed), in the same place, and with the same woman. Nevertheless, Rambam continues, his teshuva is still accepted even if he does it in old age, even at the moment before his death.  How can teshuva be effective just before death? The reason is as we have explained. Regret and recognition of transgression constitute the discontinuation of the transgression and after this a person is no longer considered wicked. For this reason teshuva is effective as long as one lives. Such teshuva, however, is not “complete teshuva;” teshuva only uproots the roots of the transgression when a person is of the same age as when he sinned. This is similar to the principle of purging vessels: “A vessel used for boiling needs to be purged through boiling.”

 

[Teshuva: Section One] Chapter Three

 

   The recognition of transgression is the basis of teshuva. Recognition of transgression also constitutes a key factor for the process of rectification. The transgression actually contains its own cure. This is because transgression causes terrible pain in a Jew’s heart over the fact that he has stooped to such a lowly state. Even in the moment of his transgression the holy spark within him does not let him rest. Rectification begins with this internal bitterness. Elsewhere we explained this idea concerning the verse (Numbers 23), He has not seen wrongdoing in Jacob nor misdeeds in Israel. Hashem his God is with him and he is torn on account of a King. When a person stumbles into transgression his heart is torn on account of the fact that he is violating the Creator’s will. This is true even at the moment of transgression. This bitterness and pain prevents him from sinning with full gusto. Concerning such a sin He has not seen wrongdoing… The beginning of rectification is contained in the transgression.

 

  We can explain a comment of the Baal Shem Tov in a similar vein. It is written (Deuteronomy 4), Hashem will scatter you among the nations… You will serve other gods there… You will seek out Hashem your God from there and find Him.   The Baal Shem Tov commented: “Scripture says, from there—from the terribly alienated state you have reached, from the situation of serving other gods—since you experience such anguish over the fact that you have stooped so low—you will find Him! It is possible for a person to feel the presence of the Blessed Creator through a situation of great spiritual elevation—If a ascend to heaven, You are there! (Psalms 139), but the Blessed Holy One also gave a Jew the possibility to feel His presence through a broken heart when he is in a state of utter lowliness—When I go down to the nether-world, Here You are! Our master, Rabbi Moshe of Kobrin said From the depths I cry out to You God (Psalms 130)—“From the depths of my impurity I call out to You, God.” This is also the meaning of the verse (Deuteronomy 30), Even though your dispersed be at the farthest reaches of the heavens, Hashem your God will gather you from there; He will fetch you from there. The verse says from there. This means “from a state when you feel how grave your situation is, from a state of sheer helplessness and alienation until the farthest reaches of heaven.” The holy Zohar says (2:200a) that the farthest reaches of heaven alludes to sexual transgressions. One requires an especially high level of teshuva to correct these. Nevertheless, if a person’s heart is truly shattered within him and he seeks out Hashem, he will find Him for God gathers the dispersed of Israel. Concerning even the most severe sins God will not detest a crushed and broken heart (Psalms 51). The beginning of correction is recognizing the transgression as the poet writes, “I will build an altar from my broken heart.” Similarly the Baal Shem Tov said that the supernal intentions of prayer act as keys to unlock the gates of compassion. Sometimes, however,  the gates are rusted and the keys won’t work. A broken heart is like a crowbar that can break through metals locks and gates. Rectification begins with his realization of wrongdoing and his broken heart.

 

   Rabbeinu Yonah writes (Shaarei Teshuva 1:13): “There are levels of teshuva in accordance with the extent of one’s bitterness… Teshuva stems from purity of soul and a refined mind. The extent of one’s mental anguish is in accordance with one’s intelligence and awareness.”

 

[Teshuva: Section One] Chapter Four

 

   Rambam (Hilchot De-ot) compares adverse character traits to physical sickness. The recognition of transgression involves a kind of diagnosis. Before one can prescribe a cure one needs to identify the nature of the illness. Some illnesses require nothing more than a few days of rest. Some require medicines to purify the blood. Others require invasive treatment such as surgery. The most serious illnesses such as those of the heart, brain, or cancer, God forbid, may require difficult surgery that puts one’s life at risk. This is also the case regarding spiritual sickness. One first needs to determine the seriousness of the ailment. It may be that the only treatment needed is regret over one’s misdeed and the determination not to repeat it. One may also need to engage in self-denial to subdue his trait of stubbornness. One may even need to undergo major surgery in order to uproot the evil within him. The most difficult of all is when needs to remove the root of wormwood and gall, the source of all his evil tendencies. We have explained above (Character Refinement: Section Four) that every person is given a root of wormwood and gall and that one’s task in life is to rectify it. The true tzaddikim have explained that it is only possible to rectify this evil root through complete devotion and self-sacrifice. This is the main battle that a person faces.

 

   It follows that an essential component of recognizing transgression is identifying one’s particular evil root. One can attain this knowledge through examining the area in his life in which his evil inclination exerts itself most forcefully. For instance, it may be in the area of jealousy, lust, or honor. One needs to identify the root of his particular evil inclination, the root from which all his other negative traits stem. For some people this is anger or resentment at oneself or at others. For some people it is laziness or depression. The main work of teshuva is the rectification of one’s particular evil root. As long as one has not accomplished this, his negative aspect will always assert itself and consume his good portion.

 

   This is why Rambam quotes the verse, Let the wicked forsake his way when he refers to the need to do teshuva concerning characteristics. It would seem, though that the verse refers only to deeds! The answer is that a person is not called “wicked” because of his wicked deeds, only because of his wicked nature and inclinations. Deeds are incidental; they do not label a person as wicked. The only thing that labels one as wicked is the root of wormwood and gall for that causes a person to be under the control of his evil impulse.

 

[Teshuva: Section One] Chapter Five

 

   In the war of the spirit the main battleground is with one’s particular evil root. In light of this we can understand why the sages placed so much emphasis on certain prohibitions such as slanderous speech (lashon hara), anger, arrogance, and sexual prohibitions. (See what we wrote above concerning this in the essays on character purification). It is because these all pertain to the root level of negative traits. If one speaks slander it is a sign of deep inner corruption for the love of one’s fellow is a “general principle of the Torah.” The same is true of anger and arrogance. The sages saw that these traits indicate a deep level of inner deterioration. Prohibitions of a sexual nature fall into the same category. The sages (Sanhedrin 75a) rule concerning a man who became infatuated with a certain woman and wished to have relations with her to cure him of his lust—“let him die rather than even converse with her behind the fence.” Even though we have a general principle that one must transgress the Torah’s laws in order to preserve one’s life, the sages saw it fit to rule that such a man should die rather than even talk with the object of his lust! The reason for this is that such infatuation emanates from the root level of one’s evil inclination. One has to be devoted to the point of self-sacrifice in order to uproot it.

 

[Teshuva: Section One] Chapter Six

 

   Teshuva is far more difficult with regard to one’s root of wormwood and gall than it is with regard to other misdeeds. Regarding other misdeeds teshuva may be compared to pruning the leaves and branches of a tree; regarding one’s particular adverse root, however, teshuva requires one to uproot it completely. Rambam writes that a person can rectify his tendencies by first behaving in the other extreme and later behaving according to the middle path. He writes (Hilchot De-ot 2:2):

 

We tell one who is belligerent to desensitize himself so that he will not be at all disturbed even when he is being hit and cursed. He should continue in this path until he uproots anger from his heart. If one is arrogant he should conduct himself in a manner of great degradation and sit below everybody.  He should wear tattered rags that degrade those who wear them. In this manner he will uproot arrogance from his heart.

 

These words of Rambam here only refer to those adverse attributes that can be rectified through “natural” means. When one is dealing with one’s negative root, however, one needs to access the supernatural powers of the soul in order to uproot it. This requires nothing short of complete devotion and self-sacrifice.

 

   According to the path of Hassidut there is another way to uproot one’s evil root. This is through illumination of divine light—the light that causes darkness to depart. This is alluded to in the beginning of creation. The earth was formless and void. Darkness hovered over the face of the deep. God said, “Let there be light!” There was light. When a person merits experiencing this light he gains perspective concerning all his materialistic desires and petty concerns. He sees that there is none beside Him. When a person draws the divine light upon himself through his observance of Shabbat this is also a kind of supernatural teshuva. For this reason the sages said (Shabbat 118b), “Whoever observes the laws of Shabbat is forgiven—even if he has performed idolatry as in the generation of Enosh!”

 

[Teshuva: Section One] Chapter Seven

 

   In Torat Avot we find a quote from our master the holy Elder of Lekovitch concerning the verse (Malachi 3), Return to Me and I will return to you:

 

The matter may be compared to a son of the king who was captured by bandits and became very distanced from his father. He was so distant that his small strides could never carry him all the way home. The king sent a message to him: “Return to me with your small strides and I will return to you with my large strides! This is the meaning of the verse, Return to Me and I will return to you. Return to Me with your limited abilities and I will return to you with unbounded compassion.

 

The above quote explains how one is able to do teshuva using one’s limited abilities. The Blessed Holy One informs a person that if he strives to return to the best of his ability He will illuminate him and he will access divine energy to uproot his sources of evil. This is also the idea of the ten days of teshuva and Yom Kippur. During the days preceding Yom Kippur a Jew should do teshuva to the extent he is able. On Yom Kippur though he is like a person brought into the king’s palace. He is raised to a supernal level, a level in which he is purified before Hashem.

 

 

 

 

 

 

 

 

 

 

Section Two

 

“Great is Teshuva for it Brings a Person Close to the Shechina”

 

Chapter One

 

  Rambam writes in his Laws of Teshuva (7:6,7):

 

Teshuva is great for it brings a person close to the Shechina as it is written (Hosea 14), Return O Israel to Hashem your God. And it is written (Amos 4), You have not returned to Me, says Hashem. It is also written (Jeremiah 4), When Israel returns, says Hashem, They return to Me. This means that if they return in teshuva they will hold close to Me. Teshuva brings close those who were distant. Yesterday this one was despised before the Omnipresent; he was disgusting, estranged, and abominable. Today he is beloved, endeared, and cherished… Teshuva is a most elevated matter! Yesterday this one was separated from Hashem God of Israel as it is written (Isaiah 59), Your transgressions separated you from your God. He would call out but not be answered… Today he holds close to the Shechina as it is written (Deuteronomy 4), You who hold close to Hashem your God.

 

Rambam’s words are illuminating. He describes the terrible defect of transgression and the greatness of teshuva. Why does he write that “yesterday this one was despised…disgusting, estranged, and abominable” and that “today he is beloved, endeared, and cherished?”  One would think that his estrangement from the Holy One is a consequence of his defect, and that his endearment is a consequence of his teshuva. Here Rambam is emphasizing that this is not the case. Closeness to God is primary. The entire system of Torah and mitzvot is guidance for a person to come close to God. The goal is for a Jew to hold close to the Blessed One. A faithful Jew has no greater desire and knows no greater joy than closeness to God. This is why Rambam, in his description of transgression and teshuva, emphasizes estrangement and closeness to God rather than other descriptions of spiritual injury and repair. This idea is also mentioned in the holy Zohar (3:122a). “The word “teshuva” signifies returning the letter ‘heh.’” As the final letter of the divine name the letter “heh” represents the People of Israel. As the second letter of the divine name it represents the Blessed Holy One. The People of Israel bring about alienation through their transgressions and through teshuva the “heh” is restored.

 

[Teshuva: Section Two] Chapter Two

 

   The spiritual rise and fall of a person depends on this quality of holding close. Every act one does either brings a person closer to the Holy One or else it estranges him. The main contemplation that a Jew must engage in is whether his every deed brings him closer or alienates him from the Blessed Holy One. The major trials of life are also regarding this. When one suffers to the point of imagining that Heaven has cast him away, that he is alienated from Above, that his prayers go unanswered, that an iron curtain stands between himself and his Father in Heaven, there is no more difficult ordeal  than this. In such a situation a Jew is required to rise up in holiness and believe with perfect faith that even when I walk in the valley of death’s shadow I fear no harm for You are with me (Psalms 23).  The purpose of such ordeals is to test whether one’s holding close is essential. If it is essential then nothing incidental can cause it to separate. If one’s holding close is only incidental then another incident can cause it to separate. The work of the devoted servants of Blessed Hashem is in precisely this area—the consistency in their holding close to the Holy One.

 

   The author of Yesod Ha-avodah (2:3;12) quotes the most wonderful ideas from Rambam’s Moreh Nevuchim to the effect that adverse occurrences only happened to those of high spiritual standing, such as the prophets,  when they interrupted their state of holding close. As long as one holds close nothing adverse can befall him. Rambam supports this from the verse (Deuteronomy 31) …on that day he will say: Didn’t all these bad things happen because my God was not within me?

 

[Teshuva: Section Two] Chapter Three

 

   When strangers argue and later make peace it is rare that they would then become dear friends. This is because the nature of their friendship is not essential but incidental. The nature of the relationship between Blessed Hashem and Israel, however, is that they are essentially united; any estrangement is only incidental. This is the meaning of Rambam’s words: “Great is teshuva for it brings a person close to the Shechina as it is written, Return Israel to Hashem your God.” Teshuva is “until Hashem your God”—through teshuva one “returns” to one’s essential state of holding close with the Blessed One.

 

   Your transgressions separate between you and your God. The meaning of this verse is that a Jew who doesn’t hold close to the Holy One is full of obstructions. His Torah study is obstructed; it is lifeless, neither engaging nor pleasurable for him. His prayers are full of obstructions. A minimal requirement for prayer is the awareness of “standing before the King,” through which one fulfills the verse (Lamentations 2), Pour out your heart before the presence of Hashem, but because of his alienation he does not pray before the presence of Hashem. Prayer becomes a dull and tasteless experience as does his general observance of commandments for he has obstructions between his body and his soul.

 

   Nevertheless, “great is teshuva for it brings a person close to the Shechina.” Through teshuva all the obstructions vanish and a world filled with light opens before him. He sees the Blessed Creator in all of creation and has become closer, dearer, and more cherished than he ever was. The holy Elder of Slonim—may his merit shield us—explained this idea (see Torat Avot, Shabbat Nachamu) concerning the statement of the sages (Yalkut Shimoni on Isaiah 40): “They transgressed double, were smitten double, and are consoled double.” What is the idea of “double transgression” and “double smiting?” Even if they transgressed many times, the phrase “double transgression” would still not be appropriate.  “Double smiting” also seems odd. Why should they be smitten more than they deserve? The answer is that when the king’s son transgresses the king becomes angrier than he would with a regular subject. The punishment is also more severe and painful. Nevertheless, when he regrets his actions and returns to his father he becomes doubly close as a regular subject. This is the greatness of teshuva for a Jew. He becomes closer to the Holy One than he even was before the transgression.

 

[Teshuva: Section Two] Chapter Four

 

   There are two components following teshuva. They are expiation (kapara) and purification (tahara). We find these two processes alluded to in the verse (Leviticus 16), For on this day He will expiate for you to purify you from all your transgressions. You will purify yourselves before Hashem. It would seem from this verse  that Yom Kippur purifies a person from all his transgressions. Yet we find in the Talmud (Yoma 86a) that Yom Kippur atones for the non-performance of positive commandments. Concerning more severe transgressions one requires suffering and death in order to be purified. The explanation is that there are two components—expiation and purification. Expiation is a cleansing of the filthy residue left by the transgression. This residue exists even when a person has been forgiven. This expiation is what the sages referred to when they mentioned four categories of sins. The more severe the sin, the more difficult the expiation is. The second component, purification, relates to the impurity caused by transgression. In the Midrash (Shochar Tov, Psalms 51) we find the idea that one who transgresses becomes defiled. The early authorities (Or Zarua 112 in the name of Rabbeinu Simcha) determined from here that a penitent needs to undergo immersion. This is a requirement even after one has been forgiven and has undergone expiation. A unique and supernal purification comes about through Yom Kippur. This is alluded to in the statement of Rabbi Akiva (Yoma 86a), “Fortunate are you, Israel! Who are you purifying yourselves before, and Who is purifying you? Your Father in Heaven! He is the One who purifies you!”

 

   The dimension of purification pertains to the fact that the natural state of a Jew’s soul is pure, Godly, and radiates its purity into one’s being so that one holds close to the Source of Purity. According to the holy books (see Yesod Ha-avodah 3:1, 6) when a person sins his soul departs from him. This means that he loses his capacity for holding close and finds himself alienated. His soul only returns when a spirit of purity comes into him from Above. Chida writes in Nachal Kedumim that this comes about through Shabbat. Weeping and regret purify the outer defilement but the inner defilement is purified through Shabbat. The verse You will return (ve-shavta) to Hashem your God alludes to this   idea, for the word you will return contains the letters of the word “Shabbat.”

 

   Rabbeinu Yonah wrote of this same idea. (Shaarei Teshuva 1-42). He writes that it is possible for Hashem to forgive a person his transgressions and for the person to be spared affliction, yet, at the same time, Hashem has no desire for that person. The great desire of the tzaddikim is for Hashem to desire them, as the verse says (Psalms 80), Return us! Shine forth Your countenance and save us! The sages said in the Midrash (Shochar Tov), “We only request the light of Your countenance.” This is divine favor, the great light that includes every pleasure. For this reason after David prayed (Psalms 51), Wash me clean from my sin he also prayed that Hashem should show him favor. He said: Don’t cast me away from before You! Don’t take Your holy spirit from me!

 

 

Section Three

 

“And Return us in Complete Teshuva before You!”

 

Chapter One

 

   “Return us, Our Father, to Your Torah, and bring us close, Our King, to Your service, and return us in complete teshuva before You…” From here we see that teshuva is singled out in that it needs to be “complete.” This needs to be understood.

 

   Teshuva requires an appropriate  setting. This may be compared to a superb painting. No matter how wonderful the painting is, it requires an appropriate  setting in order for it to be complete. The  setting for teshuva is the deep recognition of one’s transgression, the extent to which the transgression caused him to be separated from his Heavenly Father and caused darkness in the spiritual realms. One’s adverse inclination tends to belittle transgressions and consider them as insignificant. One needs to recognize that it would be better for him to be dead than to repeat the transgression! This awareness is the beginning of building after destruction. “I will build an altar with my broken heart” (Shir Hayichud for the first day of the week). One who does not reach this awareness suffers the worst punishment of all, a punishment worse than Gehinnom. This punishment is “the world of chaos” (olam hatohu). The judgment of Gehinnom is for twelve months but a person who is in the world of chaos can spend years there. When one lives without awareness in this world and transgresses without paying any attention to his actions, his experience in the World to Come will be similar—he will wander and have no reckoning. We see the same idea in this world when the Days of Awe approach and a person is confused and spiritually disoriented. Such a person is included in the statement of the sages (Ketubot 110b) on the verse, All the days of a pauper are dire—“even Shabbat and festive days” for “poverty is only a lack of awareness” (Nedarim 41a, ain ani ela b’daat).  Even on Shabbat and Yom Tov such a person’s mind is not settled.

 

   As long as one lacks the proper  setting for teshuva—the full recognition of what he has done—his regret and weeping before God will have no substance and his teshuva will be incomplete. It is for this reason that we preface the request for complete teshuva with the requests for our return to Torah and service. Torah and service purify one’s mind and heart and give him the capability to truly contemplate his actions. Through these one comes to complete teshuva. In the Zohar it is written (3:23b) on the verse, or his sin is made known to him—“Torah makes it known to him.” Through studying the holy Torah one comes to realize the extent of his defect; he can then return and be healed. The month of Elul and the days of penitential prayers (Selichot) are the  setting for the days of teshuva. They are for the purpose of leaving one’s personal state of chaos, contemplating the extent of one’s defect, and his obligation in the world.

 

[Teshuva: Section Three] Chapter Two

 

   We can also explain the meaning of “complete teshuva” in light of Rambam’s words (Laws of Teshuva, Chapter Two):

 

What is complete teshuva (teshuva gemura)? It is when a person is given the opportunity to commit the same transgression he had previously committed but he refrains because of teshuva… For example, a man had illicit relations with a woman. After a time he found himself alone with her again. His bodily strength is just as it was before, his love for her undiminished, and the opportunity occurs in the same place he had transgressed in. If he refrains in such a situation he is one who has done complete teshuva… If, however, he does teshuva in his old age…it still helps him though it is not an elevated form of teshuva… Even if he does teshuva on his death bed and dies, his sins are all forgiven…

 

The author of Yesod Ha-avodah (3:2) explains that complete teshuva is from the depths of one’s heart and causes one to withstand the same trial. Such teshuva actually uproots the sin retroactively and therefore he needs no further cleansing in the World to Come. Teshuva that is incomplete, however, requires cleansing in the World to Come even though one’s sins have been forgiven. We have already explained the reason for this according to the principle of purging vessels. A transgression committed in heat can only be purged through heat (See above, Teshuva: Section One, Chapter Two).

 

   We can also explain that the idea of complete teshuva being with the same place, the same bodily strength etc… means that one’s teshuva needs to be appropriate to one’s place and situation. One needs to know the weapons of one’s enemy. If one’s enemy is using atomic warfare it will not suffice to use light weaponry. In previous generations the evil inclination was not so brazen and public. At a time when impurity and sacrilege are in the air and have penetrated even to the holiest places, it is not sufficient for a person to do teshuva in a regular fashion. One’s teshuva needs to be exceptional and through exceptional means. God made this corresponding to this. Complete teshuva comes through counteracting the negative energies of the generation with an equally forceful assertion of holiness.

 

[Teshuva: Section Three] Chapter Three

 

   We can also explain that complete teshuva is teshuva with all the dimensions of one’s being: Teshuva needs to be with one’s mind—rectifying one’s thought and outlook to be faithful to the Divine; teshuva needs to be with one’s heart—devoting one’s desires and emotions to the Divine; teshuva also needs to be with one’s limbs—devoting them to the service of the Blessed One. All my bones will declare, God, who is like You?—even one’s bones will feel His blessed divinity. Teshuva needs to be complete; if it is only an intellectual or emotional experience it lacks wholeness. This requirement is alluded to in the verse recited on the Shabbat before Rosh Hashana (Deuteronomy 29), You are standing today—all of you… The phrase all of you means every aspect of your being—your mind, your heart, and your limbs. Teshuva requires the full participation of every dimension of your being. Accordingly we can also understand the continuation of the passage—Lest you have within you a root of wormwood and gall… The first letters of the phrase—root of wormwood and gall (shoresh poreh rosh velaana) form the word “shofar.” We wrote above that one needs total devotion and a “strong hand” to remove such a root as it is written for Hashem took you out of Egypt with a strong hand. Nevertheless one can also uproot it through supplication at a time of divine favor. This is the idea of sounding the shofar. The long blasts (tekia) at the beginning and end of the sounding represent a person’s determination. The broken blasts (shevarim, terua) represent one’s asking for mercy to uproot the evil root from within us. Nothing can stop such a deep, heartfelt cry.

 

Section Four

 

The  Setting of Transgression and Teshuva

 

Chapter One

 

   Let the wicked forsake his path and the crooked man his thoughts (Isaiah 55). It is important to notice that Isaiah does not mention “deeds” here but “path” and “thoughts.” The wicked person’s deeds stem from his mindset and attitudes. These form the  setting of his tendency to fall into lowliness.

 

   Scripture states (Deuteronomy 30): behold I have placed before you today life and goodness, death and evil. .. Choose life in order that you and your children live! Once we have determined that this is life and that is death why do we need a special commandment to choose life? Of course a person will choose life! The answer is that the blessed Creator has endowed  a person with freedom of choice and has made this corresponding to that. There is delight in building and creativity. But there is also the capacity for a person to delight in destructive, even self-destructive behavior. One sees this clearly regarding diet. A person can be drawn to consume all manner of foods despite the knowledge that these foods are harmful to his health. A person’s evil urge is his capacity for destructive and self-destructive behavior. Destructive behavior and the fleeting delight it carries leads to misery; on a global scale it may lead to war.

 

   This is the meaning of the verse, Behold I have placed before you this day…  A person has two strong drives—one for life and goodness, the other for evil and death. This negative drive forms the setting of transgression.

 

[Teshuva: Section Four] Chapter Two

 

   Character traits also constitute a setting for teshuva. Rambam (Laws of Teshuva 7:3) writes that teshuva pertains not only to deeds but also to one’s traits and that negative traits are more difficult to cure than negative deeds. According to Rambam the verse, Let the wicked man abandon his way refers to his traits. A person may succumb to some adverse deed quite by chance; an adverse trait, however, is a much more essential part of a person. We have already spoken of this subject at length (see the essays on character purification).

 

   The author of Yesod Ha-avodah (Letter no. 4) gives a lengthy parable of a king who wished to greatly refine his son’s character in order that he be fit for rulership. As long as his son remained in the king’s presence his character would not truly be known. The king, therefore, sent his son to a far away place, a place still within the kingdom—though this fact was hidden. After a time the king’s son began to behave like the local people until he realized how low his behavior had sunk and that he would soon be meeting his father the king. When he imagined the delight of meeting with his father the king he uprooted his negative traits. The more he purified his character the easier it became for him to imagine his standing before the king. The author then describes the descent of the soul into the body etc… We see from here that the purpose of the soul’s descent to earth is the purification of one’s character. We also see that the more purified one’s character is the easier it becomes to realize the delight of closeness to God. Character traits constitute the  setting for all spiritual matters.

 

[Teshuva: Section Four] Chapter Three

 

   There is another dimension that constitutes a setting for transgression. This is constriction of vision. Expanse of mind is what distinguishes the human from the animal. An animal sees no further than its feeding trough but a human may possess an elevated vision; he may lift his head and perceive Hashem expanse and wonder of creation. It is written (Psalms 8): When I see Your heavens, the work of Your fingers, the moon and stars that you have made…One comes to see the Creator through the creation, as it is written (Isaiah 40), Lift up your eyes heavenward and see who created these! When a person is mired in his animalistic urges he sees no further than his own bodily pleasure. The matter may be likened to a child who cries when his toy is taken away. Though the toy has little value the child cries as if his whole world has fallen apart. An adult may find this amusing but the child’s mind is constricted and he imagines that this is all there is. The same is true of adults, relatively speaking. What makes a person happy or upset? What occupies his mind? What does he have strong feelings about? Relative to a more elevated person one’s concerns may be likened to those of a child, for his vision is constricted. When a person has an urge his mind constricts and it seems to him that the whole world depends on him fulfilling it. Our sages said (Sotah 3a), “No man sins unless a spirit of folly enters him.” Our master, the holy Elder of Slonim—may his merit shield us—explained that every sin that a person commits contains ninety-nine parts of the spirit of folly and only one part of actual urge. It is his constricted state of mind that causes him to act on his urge for if he would only see the expanse of creation and the Creator he would never exchange his world for the sake of some lowly urge. When a person lives in a constricted state of mind his Torah study is constricted—he does not delve into it, and his service is constricted for he does not taste and see that Hashem is good (Psalms 34). No delight is as wonderful as delighting in the Divine. One’s constricted state of mind thus constitutes an important background of transgression.

 

[Teshuva: Section Four] Chapter Four

 

   Teshuva also has its own setting that requires attention. This setting is the awakening of the divine spark within one’s soul that thirsts for its root and source. This energy may lie hidden in a Jew’s soul but it has the potential to flare up in a roaring flame of unquenchable passion for the Holy One. It is this spark that gives a Jew no rest when he becomes estranged from the Blessed Holy One. The extent of his thirst will be according to the greatness of his soul and one will never lose this sense unless—God forbid—he suppresses it completely through the accumulation of an abundance of spiritual defects. This idea is alluded to in the verse (Deuteronomy 29)…thereby stuffing the quenched onto the thirsty. The gentile soul does not thirst for the Divine; only the Jewish soul thirsts [translators note: see, however, the author’s spiritually sophisticated definition of Jewishness above, Awareness: Chapter Three]. This thirst for the Divine gives a person the capacity to nullify all his destructive tendencies, to purify his traits, and emerge from a self-centered existence into an expansive awareness of the Creator in all of creation.

 

   In matters of transgression “the eye notices, the heart desires, and the limbs fulfill the action (Tur, Orach Chaim, 1).” Teshuva involves the same process: First the eye must notice—Lift up your eyes on high and see who created these! Then the heart desires with a thirst for the Divine. Finally one performs deeds that cause him to be a person of teshuva in action. When one does not experience the thirst for the Divine he is prone to falling for his animal urges.  The awakening of this thirst is his key to spiritual return; it is his spiritual life-source. Even in times of darkness, times when he cannot say (Psalms 35), All my bones declare, “Hashem! Who is like You?”  he can still express his thirst for God, as it is written (Psalms 63), My soul thirsts for You. My flesh pines for You, in a parched and arid land without water.

 

   Another background of teshuva is the listening to the divine voice. You shall return to Hashem your God and listen to His voice… (Deuteronomy 30). Scripture does not emphasize deeds here but listening to the divine voice. This voice is the voice of my beloved knocking (Song of Songs 5)—the voice of God knocking on the hearts of Israel to awaken them from slumber and prod them to search their deeds and draw close to the Him.  This may be compared to a king who sent his son to a distant place. He lived there with boors and ruffians yet the king continued to send him messages every day in order that he not lose his identity. Similarly the Blessed Holy One continues to speak to Israel. It is written in the holy Zohar (3:126a) that every day a call goes forth saying, “Return backsliding children!” The holy Israel Baal Shem Tov—may his merit shield us—asked: “Why does this call go forth if we do not hear it?” He answered that this voice is the thoughts of teshuva and the pangs of conscience that arise in the hearts of Israel every day. Even if the body cannot hear the voice, the holy soul hears it and is awakened. The voice of God also speaks through all the circumstances that people experience— circumstances that elevate the spirit or circumstances that bring distress. The divine voice speaks through them all, from world events to the daily occurrences in the life of an individual. This is the meaning of the verse (Deuteronomy 11), See, I place before you today  a blessing and a curse. The blessing is when you listen… The curse is when you do not listen… The source of blessing and the gateway to teshuva is when a Jew listens to the voice of God that calls to him. The worst curse of all is when we do not listen. If you walk with Me haphazardly… (Leviticus 26)—When you take the attitude that everything in life is random, when you do not arouse yourselves to listen to the voice of Hashem who calls to you in your thoughts, your conscience, and through the circumstances of your life—that is the curse. Scripture stresses many times that the divine voice speaks today—See, I place before you today (Deuteronomy 1), …that I command you today… (Deuteronomy 8). This refers to the divine voice that speaks to a Jew through his conscience, thoughts of teshuva, the events of his life and the world around him.

 

[Teshuva: Section Four] Chapter Five

 

   The setting of teshuva is also in a person’s deeds. A person’s deeds influence his essence as the author of Sefer Hachinuch writes (Mitzvah 16), “A person is transformed by his actions.” No matter how much a person has transformed his mind, if his deeds remain unaffected he is like “one who immerses with an impure carcass in his hand.” The phrase “in is hand” refers to a person’s actions. A person can only transform himself fully and uproot his negative traits when he changes his behavior. Who is greater than the author of Beit Yosef, Rabbi Yosef Caro? Yet he would carry a sack of stones on his back in order to subdue his stubbornness!  What then can we say about ourselves? Deeds are essential for self-transformation.

 

   The sages say (Vayikra Rabba 25): “If he was in the habit of studying one page, let him study two.” This is part of transformation through deeds. One should take upon oneself practices that he did not do before his wrongdoing. The sages say (Yerushalmi Sanhedrin 2:3) that king David took upon himself certain ascetic practices after he had transgressed with Bat Sheva. Rambam writes similarly (Hilchot De-ot) that while the middle path is generally the optimal one, nevertheless one who is afflicted with negative traits needs to practice the opposite extreme in order to transform his nature.

 

   These are the setting and background for teshuva—the dimension of thought and the dimension of deed. Together these bring about a teshuva that is whole and lasting.

 

 

 

 

 

 

 

 

 

 

Section Five

 

To Change One’s Name, Deeds, and Place

  

Chapter One

 

   Rambam writes (Laws of Teshuva, 2:4):

 

Among the ways of teshuva is changing one’s name—as if to say, “I am someone different, not the same person who transgressed.” He also changes all his deeds for the good, adopts the upright way, and changes his place.

 

The simple explanation of Rambam’s words is that transgression is all-encompassing; it is connected to the soul of the individual, his general behavior, and the environment in which he sinned. Teshuva, therefore, entails an all-encompassing transformation—one changes his name, deeds, and place. This idea has a deeper dimension however. The sages relate (Yoma 86b):

 

Rabbi Yishmael expounded four levels of atonement: One who violated a positive commandment and did teshuva is immediately forgiven. One who violated a negative commandment and did teshuva—teshuva suspends and Yom Kippur atones. One who violated prohibitions that entail “cutting off” (karet) or the death penalty and did teshuva—teshuva and Yom Kippur suspend and suffering brings cleansing. One who desecrated Hashem’s name and did teshuva—teshuva, Yom Kippur, and suffering suspend and death atones.

 

In the “Siddur HaRik” (?) the author explains (shaar hateshuva) that a  person has four levels of soul [nefesh, ruach, neshama, and neshama d’neshama]. These four levels correspond to the four “worlds”[asiya, yetzira, beriah, and atzilut] and also to the four letters of the divine name. When a person violates a positive commandment, he causes a defect in the lowest level of his soul [nefesh], a defect which affects the world of asiya. The last letter of the divine name, the letter “heh,” falls into the realm of impurity. This is the idea known as “exile of the Shechina.” The word “teshuva” spells “tashuv “heh”—the letter ‘heh’ returns,” as we find in the Zohar (3:122a) that “he returns the “heh” to its place.” One who violated a negative commandment, one who actually committed an evil act, causes a defect that is double the first, for he has involved two levels of soul—nefesh and ruach—and his defect reaches not only the lower world of asiya but also the world of yetzira.   He causes the lowest level of asiya to plunge doubly deep into impurity and the level of malchut [the lowest sefira] of yetzira to descend to asiya. Teshuva can only rectify a single fall. Because malchut of asiya fell two levels Yom Kippur is necessary for rectification for on Yom Kippur spiritual illuminations descend and all the worlds are elevated… If a person violated something that entails “cutting off” he brings about a descent of three worlds; therefore he requires three elevations—teshuva, Yom Kippur, and the acceptance of suffering with love. This brings him up from the place of death to the place of life, as it is written (Psalms 118), Yah has greatly afflicted me, but has not given me to death. If, God forbid, a person desecrated the divine name his sin is too great to bear for the defect is in all four levels of his soul, all four worlds, and all four letters of the Blessed One’s name. He thus requires four kinds of rectification—teshuva, Yom Kippur, suffering, and death. See his wonderful explanation at length there.

 

   We need to understand this notion of “realms of impurity.” Don’t we say that there is nothing besides Him and His  sovereignty is in every dominion—that He, Blessed be He fills and permeates all worlds? What, then, is the meaning of a realm of impurity? The answer is that the matter refers to distancing oneself from the divine light. To the extent that one is close to the Blessed One’s light—fire goes before Him and burns around his enemies. Under such circumstances there is no place for the existence of impure realms. When, however, one becomes distant and only a dim light reaches him—that is the place where impurity can take hold. The same idea applies to a person. Sin causes a person to become distant from the Blessed Holy One; his distance is according to the gravity of his sin. Teshuva is returning and coming close to the Blessed Holy One. The four divisions of atonement are four ways through which a Jew can return and hold close to the Holy One. Our master wrote in Beit Avraham (Erev Yom Hakippurim: arba chalukei kapara) that if a Jew takes upon himself to be completely and wholeheartedly devoted to the Blessed Holy One it is considered as if he died and gave up his life for the sanctification of the divine name. This is because such devotion causes his soul to return and hold close in holiness to the Blessed One.

 

[Teshuva: Section Five] Chapter Two

 

   A foundation of teshuva is that a person needs to leave the whole setting of wrongdoing, the setting of distance from Blessed Hashem and from holiness. He needs to involve himself in a setting of holding close to the Blessed One. He needs to change not only his deeds but the quality of his deeds—he should perform even his permitted activities with special holiness. We have already explained that the verse (Leviticus 18), Do not do like the deeds of the land of Egypt… refers not to forbidden activities but permitted ones—when you go about your permitted activities do not do them in the manner of the Egyptians. A person changes his name, deeds, and place—he becomes completely new, his whole attitude changes, and he generates a completely new atmosphere around himself. The month of Elul is especially suitable for a person to “change one’s place” in a spiritual sense, for Elul is compared to a city of refuge. This is alluded to in the verse (Exodus 21), God caused it to happen to him; I have given you a place for him to flee.  The letters of these words spell “Elul.” The general principle here is that teshuva requires a person to generate a completely new life situation.

 

[Teshuva: Section Five] Chapter Three

 

   In light of the above we can understand a most disturbing phenomenon. A person can do teshuva with great intent and devotion yet after a time he finds that he has returned to his foolishness. All the plenty is forgotten due to the famine. This causes a person to doubt the efficacy of teshuva and brings him to discouragement.

  

   The reason for this slipping, however, is that teshuva requires a complete life-transformation, not merely a recognition of one’s wrongdoing and commitment to never repeat it. Teshuva requires a kind of revolution of personality and the quality of one’s life. Every aspect of his life—from morning to night—should reflect  his change of attitude and behavior.

 

  Another reason why a person may slip is because sin causes a person to become impure. In these latter generations the air has become impure and the pervading atmosphere is one full of darkness, animal lusts and desires. The only way to counteract this impurity is through tremendous effort in Torah for effort in Torah brings the divine light to shine on a person. The students of the holy Baal Shem Tov explained the statement of the sages (Taanit 5b), “Jacob our father is not dead” as referring to Torah—for Jacob represents the attribute of Torah. The light of Torah is always alive, always accessible even in the darkest generations before the coming of the messiah. We can also add to this idea an idea found in Divrei Shmuel: Before the receiving of Torah, Scripture  compares Torah to lightening—(Exodus 19), On the third day…. There were noises and lightening… After the receiving of Torah, Torah is compared to lamps—All the people saw the noises and the lamps…Before the receiving of Torah the experience was one that came in a sudden flash and then disappeared. After Torah was received it is a “lamp;” it has fuel, a wick, and its light is continuous. When a person holds on to the lamp of Torah his way is illuminated.

 

Section Six

 

The Light of Awareness is the Gateway to Teshuva

 

Chapter One

 

   In the Amida prayer our first request is for awareness. This is followed by a request for teshuva and only afterwards do we request redemption, national deliverance and the like.  The sages (Megilla 17b) enacted the order of these requests according to the verse (Isaiah 6)…his heart will understand, he will return and be healed. From here it is apparent that awareness is of supreme importance regarding teshuva and all the subsequently mentioned requests in the Amida prayer. The sages say (Nedarim 41b), “If you have acquired awareness what do you lack? If you lack awareness what have you gained?” Similarly it is written (Isaiah 5), My people have gone into exile without awarenesst. The root of exile is the absence of awareness. The holy books explain the verse (Deuteronomy 4), Know (veyadaata) today and take it to heart… as meaning that awareness leads to teshuva. This is because the root of sin is through the defect of the tree of knowledge—a defect that caused the mixture of good and evil. Because of this defect one does not naturally discern the extent to which evil is harmful. The sages say (Talmud Yerushalmi, Berachot 5:2), “Without awareness how can one discern?” The root of teshuva is therefore the awareness and knowledge that cause one to discern clearly between good and evil—as clearly as between life and death or between light and darkness. There is no mixture or in-between area. This discernment is the very opposite of the evil inclination, which casts doubts and causes a person to be in a confused state of mind. The sages say concerning this (Sotah 3a), “A person only sins if a spirit of folly enters him.”  Our master, author of Be’er Avraham—may his merit shield us—also wrote concerning this:

 

Awareness makes all the difference to a person. It is written (Isaiah 7), He will have the mind to despise evil and choose good. Our master of Kobrin said that the verse refers to a person contemplating how the Blessed Creator created the world from utter nothingness, how He is a great king who does not need us but choose us out of love. When one contemplates these things he will abandon whatever is contrary to the divine will and carry out His commandments with great pride and delight. For this reason one needs to strongly emphasize the quality of awareness.

 

However, when one does not have a discerning mind his teshuva is incomplete.

 

[Teshuva: Section Six] Chapter Two  

 

   The faculty of awareness is the starting point in the service of the Divine as it is written (Hosea 2), I betroth you to me in faith; you will know Hashem. The holy Rabbi Chaim Vital of blessed memory explained why matters of character traits are not written specifically in the Torah. It is because they constitute the “chariot” of the Torah; they are a prerequisite for the Torah is only given to those who have purified their characters. The same idea applies to awareness. Awareness is the root and source of a truly Jewish attitude and outlook on life. These are the “chariot” and prerequisite; without them one is not fit for Torah and mitzvot.

 

   In light of the above we can understand something of Rambam’s thirteen principles of faith (end of Perek Chelek). Every Jew is obligated to believe in these principles. One who does not believe in them is a heretic and worse than one who transgresses the other mitzvot of the Torah. Some of these principles are only alluded to in the Torah; some are not mentioned at all. Why does the Torah not mention the obligation to believe in providence—that the Blessed One was, is, and will be in total control of every event; that He knows all the deeds and thoughts of human beings? Why are the belief in the coming of the messiah and the resurrection of the dead only alluded to with a hint? The answer is this same comprehensive principle: The Torah and mitzvot are given to one who is essentially Jewish—not simply one who is born Jewish but one whose mind is utterly permeated with Jewishness; his mindset and outlook are essentially Jewish. The essence of a Jewish mindset is the clarity of perception of the fact that there is none beside Him, “no place void of Him,” and that You give life to them all.  The existence of every single entity—human, animal, vegetable, mineral—stems from a spark of the Blessed One Who creates and sustains all. A Jewish mindset is when this awareness is completely integrated into a person’s being.  All of the thirteen principles are actually an expression of this single Jewish mindset. Since every entity contains a spark of the Divine that sustains it, it is impossible that the Blessed One does not grant His providence over that spark. Similarly this knowledge leads one to the realization that it is fitting to direct one’s prayers to the Blessed One alone. The sages alluded to this in their saying (Jerusalem Talmud, Berachot, 5:2), “If not for awareness, where would prayer come from?”

 

   The same applies to the doctrine of the coming of the messiah. When we consider this matter we realize that it likewise stems from this essential Jewish mindset. The belief in the coming of the messiah stems from the idea that the Blessed Creator created the world with a supernal end in mind. Yet we see a world full of suffering and trouble—a far cry indeed from such a goal. It must be that it is all a “passageway that leads to a hall.” A time will come when the world will be rectified—with the coming of the messiah—and the world will be filled with the knowledge of Hashem, I will cause the spirit of impurity to pass from the earth and “all evil will dissipate like smoke.” When one does not believe in the coming of the messiah it is as if he does not believe at all for he lacks this basic Jewish mindset. The same is true regarding the belief in the soul’s remaining after death of the body and regarding the doctrine of the resurrection of the dead. These are expressions of an essential Jewish mindset; one who does not believe is simply not Jewish. All of creation exists for a purpose. How can one fulfill one’s purpose if everything ceases with death? We must conclude that there is a future—that the soul lives on and that there is resurrection of the dead.

 

   A Jew’s essential foundation is the mindset connected to the thirteen principles of faith. For this reason they are not specifically mentioned in the Torah. The Torah is given to one who already has this mindset. To the extent that one is lacking in this mindset, he is lacking in Jewishness.

 

[Teshuva: Section Six] Chapter Three

 

   Essential Jewish consciousness is the foundation of Jewishness. Similarly, it is the root and gateway to teshuva. When a person believes that the Blessed Creator created the world with a purpose and chose us from among all the nations to fulfill that sublime purpose; when one’s mind is enlightened with the clear awareness of the worth and substance of a Jew—a portion of God Above—he will begin to realize that the Blessed One wishes that none be cast away. The holy Baal Shem Tov emphasized this. Even when a person falls the gates of teshuva are open before him to rectify the effect of his wrongdoing and to return to the source from which he was hewn. The awareness of what it means to be a Jew brings him to access hidden powers of spiritual renewal and self-transformation—powers that are far beyond his own natural abilities. He becomes as a new being; he turns over a new leaf. All this is due to his state of awareness; this is the gateway to teshuva.

 

   Awareness is also at the root of teshuva for teshuva requires one to recognize the seriousness of his wrongdoing and the extent to which he has affronted the King of kings. If one has offended a great king and then attempts to appease him as if the king were an ordinary man, such appeasement only adds to the affront! It is related that Saadia Gaon once lodged with an individual who did not know the identity of his guest. When he found out that his guest was the great Saadia Gaon he wept and implored his forgiveness for, though he had offered him hospitality, it was not fitting for a great rabbi in Israel. Saadia Gaon learnt from this incident that a person needs to do teshuva over the fact that he didn’t realize the greatness of the Creator before Whom he transgressed, and before Whom even his good actions should be deemed inadequate for the presence of the great and awesome King.  Awareness brings one to recognition of the inadequacy of his previous teshuva. He realizes the need to do teshuva for his past teshuva. The author of Divrei Shmuel (P. Ki Tissa) comments on the verse, wash with water that water refers to teshuva and that one needs to wash one’s teshuva over and over.

 

   The fact is that consciousness is the root of the entire system of Torah and mitzvot. “Know before Whom you stand.” Know before Whom you are fulfilling a mitzvah and before Whom you will give an account in time to come. Teshuva is not only a matter of realizing one’s transgressions but also—and even more so— the small-mindedness with which one performed mitzvot.

 

   Sin is caused by a lack of consciousness. The sages said that a person only sins when a spirit of folly enters him. When one lacks awareness of what he is doing, when he does not distinguish between human behavior and animal behavior, when he lacks he awareness to choose the good and despise what is harmful—only then is he in a position to sin. When, however, one has the full awareness of the fact that his animal indulgence will distance him from the Blessed One he will not give up everything for such folly. Therefore the rabbis said, “You have acquired awareness, what do you lack?” Awareness is the root and source of the entire spiritual life and the foundation for the Torah and the mitzvot.

 

[Teshuva: Section Six] Chapter Four

 

   We can add an explanation of the reason for the blessing of awareness preceding that of teshuva. Our master the holy Elder of Slonim explained the statement of the sages (Kiddushin 49b), “If a person betroths a woman on condition that he is righteous his betrothal is considered valid even if he is completely wicked, for perhaps he had a thought of teshuva in his mind.” The question is: How is a completely wicked person considered righteous simply through his having a thought of teshuva? The holy Elder of Slonim explained that the term “in his mind (b’daato)” signifies not merely to a thought but to an experience that is both  cognitive and emotional. Complete teshuva requires both intellect and emotions [see above, Awareness: Chapter One]. For this reason the blessing requesting awareness precedes that of teshuva. Nevertheless, in the blessing of teshuva we request, “return is in complete teshuva to You.” In the same way as trangression includes a cognitive component, an emotional component, and a practical component—“the eye sees, the heart desires, and the vessels of action complete the task”—so too does teshuva require these three dimensions—intellect, emotion, and action. Action subdues one’s limbs and stiff neck until he is purified and all his bones declare, Hashem, who is like You?

 

   The main effort needs to be in Torah study. It is written in the holy Zohar (1:242b):

 

He saw that rest is good—This is the written Torah; and that the land is pleasant—this is the oral Torah; he inclined his shoulder to carry—to carry the burden of Torah, to hold close to it day and night and weaken himself through it.

 

This means to study with tremendous effort until he weakens himself as it is written elsewhere in the Zohar (1:202a), “Only Torah can break the evil urge.” Teshuva requires the involvement of mind, heart, and limbs. Torah study enlightens the mind, weakens one’s bodily drives and brings supernal holiness to mind, heart, and body. This constitutes “complete teshuva.”

 

[Teshuva: Section Six] Chapter Five

 

   In light of the above we can explain the verse (Psalms 24), Lift up your heads O gates; be raised up O everlasting entrances and the King of Glory will arrive. Lift up your heads O gates alludes to the cognitive and emotional faculties; everlasting entrances refers to the bodily faculties; they are called everlasting for they include the attribute of Yesod, the sexual urge. When a person sanctifies these three dimensions holiness resides within him. We see the same idea expressed in Torat Cohanim (Leviticus 9) on the verse, This is the matter that Hashem has commanded you do and the glory of Hashem will appear to you. “Remove that evil urge from your hearts…” The Torah’s message here is that one needs to remove one’s evil from one’s heart in order to merit the Divine Presence. Each person has a particular kind of evil and it is his life’s mission to uproot it. Blessed Hashem wishes that the Divine Presence rest with one of us. This is the meaning of the verse, Let them make Me a sanctuary so that I dwell among them—as the sages commented, “the verse does not say “in it” but “among them”—in every one of them.” In order to merit this one needs to remove the evil urge from one’s heart—Lift up your heads O gates; be raised up O everlasting entrances and the King of Glory will arrive. The verse also alludes to the order of teshuva. It begins with awareness, continues with character traits and is completed through one’s body being fit for the Divine Presence—“a miniature temple.” This is complete teshuva.

 

Teshuva: Section Seven

 

Uprooting the Causes of Evil

 

Chapter One

 

   When you come to wage war in your land against the enemy who tyrannizes you, you shall sound a trumpet cry (Numbers 10). The term “come to wage war” is odd. It would seem that one either goes out to wage war in the territory of the enemy or that the enemy comes to wage war. How can it be that you come to wage war in your land? The answer is that the verse alludes to one’s internal enemy. One can be under the influence of an external enemy—the impure atmosphere of one’s surroundings, or one can be under the influence of one’s internal enemy—the inclination of a man’s heart that is evil from his youth. One can only uproot one’s root of wormwood and gall through waging a war of compete annihilation against it.

 

   You shall sound a trumpet cry—this refers to the “teruah” blast. Later on in the passage it is written, On your joyful and festive days you shall blow the trumpets—here Scripture uses the word “tekiah.” Ramban explains that the teruah blast alludes to judgement whereas the tekiah blast alludes to compassion. These two also correspond to the attributes of awe and love. When one wages war on one’s internal enemy he first needs to arouse his sense of awe—the knowledge that “there is judgement and there is a judge.”  Teruah is a sound of wailing; it represents a sense of overwhelming bitterness through which one uproots one’s evil. Nevertheless on your joyful  and festive days—when you have defeated the evil within you, and when the main service of the day is through the fulfillment of positive mitzvot—then your service should be one of “tekiah”—a service of love. Before one uproots one’s evil his service is in the manner of a servant; after he uproots it his service is in the manner of a loving child. The two days of Rosh Hashana are “as one extended day” and the service of the day is both awe and love. We allude to this dual service by the words of the prayer “whether as children or as servants…” and by sounding both the tekiah and the teruah sounds of the shofar. The author of Beit Avraham comments that Psalm 30 opens with an allusion to joy—the first letters of the first words of the Psalm are the letters of the word “Simcha”—joy. The end of the Psalm also alludes to joy—You released me from sackcloth and girded me with joy. Yet the middle of the Psalm is filled with bitterness—You hid Your face and I was terrified…, What use is my blood, if I go down to the nether-world? The beginning and the end need to be with joy while the middle is with bitterness. This is also the formula of the shofar sounds—tekiah at the beginning and end, and teruah in the middle.

 

[Teshuva: Section Seven] Chapter Two

 

   We have already quoted the author of Pri Ha-aretz on the importance of rectifying one’s traits at the root level [See Character Purification: Section Two, Chapter Two]. The author of Be’er Mayim Chaim explained the verse (Deuteronomy 7), And do not bring an abomination into your house in the manner of Rabbi Zeira’s statement in the Talmud (Megilla 28a), “I was never overly strict within my house.” It would have been enough for him to say, “I was never overly strict.” Why does he add the words, “within my house?” The answer is that the words “within my house” refer to the inner recesses of his being. Rabbi Zeira certainly needed to conduct himself in an outwardly strict manner at times. Nevertheless, he never felt any severity in his heart. The sages said (Nazir 23b) that “a sin for the sake of Heaven is greater…”—that is it is permitted to become angry at those who transgress. Even so, Rabbi Zeira refused to let any anger enter his heart  lest the evil trait “stick to him.” This is the meaning of do not bring an abomination into your house.

 

   We see that Rambam too agrees with the necessity of uprooting evil traits and not just evil behavior. Rambam writes (De-ot Chapter 2) that the healing of one prone to anger is through him conducting himself in such a way that “he will feel no offense even though he is beaten and cursed. He should continue in this manner until anger is uprooted from his heart.” We see from here that it is not sufficient for a person to condition his behavior. The sign of genuine character rectification is when the angry person no longer feels any offense. As long as he feels some offense his rectification is incomplete.

 

[Teshuva: Section Seven] Chapter Three

 

   The essence of this idea is expressed in a story I heard from our master the author of Beit Avraham—may his merit shield us. Rabbi Yaakov Yosef of Polonnoye, author of Toldot Yaakov Yosef was originally an opponent of the Baal Shem Tov. It once occurred that the Baal Shem Tov was with the students of Rabbi Yaakov Yosef and Rabbi Yaakov Yosef stood outside and listened through a window. He heard the Baal Shem Tov say that their rabbi was a great genius and a tzaddik, but that on the night of Tisha Be’av he had felt ill due to his mourning and anguish over the temple’s destruction. A certain righteous looking fellow had been present and told the rabbi that he was in great danger. The fellow offered the rabbi a fruit to eat. The rabbi recited a blessing over the fruit but immediately decided that it was forbidden for him to eat and that the fellow was actually from the side of evil. The rabbi was very upset at having recited the blessing for no purpose. Later the rabbi had a dream in which he saw a wonderful orchard full of many varieties of fruit. He asked the guard who the garden belonged to. The guard answered that it belonged to the rabbi for it was the rabbi’s blessing in vain that had caused the side of evil to make this garden sprout. He could only rectify his wrongdoing through teshuva that obliterated the garden completely. When the rabbi arose he engaged in many teshuva practices. He caused the fruit and the leaves of the trees to fall down; later he continued in his teshuva practices and the branches and trunks became withered. The Baal Shem Tov concluded, “but he was not able to dig up the roots of the trees and he needs to come to us!” Rabbi Yaakov Yosef had not told anyone of his dream and as soon as he heard the Baal Shem Tov’s words he came into the room and became connected with the Baal Shem Tov—may his merit shield us.

 

   This story gives us a sense of how people can toil all their days attempting to rid themselves of evil yet they remain unable to uproot it. They can remove the fruits, cut down the branches and even chop down the trunks, but as long as the roots remain they will grow again. Removing the roots requires a courageous surgeon. Rosh Hashana is the time for this, for the letters of the word “shofar” allude to the words root of wormwood and gall (shoresh poreh rosh velaana). The holy service one does on Yom Kippur can also bring a person to this deep internal purification.

 

[Teshuva: Section Seven] Chapter Four

 

   In light of the above we can understand why Rambam writes (Hilchot Teshuva, Chapter Seven) that teshuva regarding character traits is more difficult than teshuva regarding one’s deeds. This is because character traits involve the root level. We have already explained that for this reason Rambam quoted the verse (Isaiah 55), Let the wicked man abandon his way [See  Holiness: Section Three, Chapter One]. “Way” refers to matters of character. Similarly regarding Abraham it is written (Genesis 18) that he kept the way of Hashem.

 

   Another reason why teshuva that pertains to character traits is more difficult than teshuva that pertains to actions is because a person transgresses in action only occasionally and is shocked by it. His bad traits, however, never leave him; they remain with him even in his most holy and elevated moments. Such a person becomes a tool of service to the side of evil and sees only the evil in others. This was the sin of the spies who brought back an evil report; they had not uprooted the evil from within themselves. When one does uproot one’s evil he becomes a vessel of holiness and sees only the good in people. Thus it is written concerning Caleb (Numbers 14), My servant Caleb—for he had a different spirit with him…Caleb saw the good of the land and proclaimed, the land is very very good!

 

[Teshuva: Section Seven] Chapter Five

 

   When uprooting one’s evil traits it is not sufficient to engage in negation; one also needs to plant positive roots, for empty soil leads to the growth of weeds and thorns. Because a Jew’s soul stems from the holy throne of glory he only needs to give himself the right conditions and his positive roots will sprout and bear fruit. He must provide them with a constant stream of spiritual sustenance, especially in a time of drought. He should  be as a tree planted by streams of water—eternal wellsprings; these are the hours in which a Jew senses the closeness of the Divine. A Jew sustains his soul through prayer three times daily, through the holiness of Shabbat. The holy rabbis explain the words describing Shabbat “like the world to come” (me-ein olam haba) as meaning Shabbat is “a wellspring of the world to come” (mayan olam haba). Shabbat is a veritable wellspring of holiness through which can hold close to Hashem all week long. In our day and age there are many spiritual ills but the worst of all is when a person becomes dried up spiritually. Thank God we have mighty wellsprings but a person needs to draw from them, to water his holy roots and saplings so that they grow and thrive, becoming beautiful and fruitful.

 

[Teshuva: Section Seven] Chapter Six

 

   Before one comes to the various strategies of waging war against one’s enemy the first command is (Deuteronomy 20), Don’t be faint of heart. Faintness of heart is a sure sign of defeat; the most effective weapon is strengthening one’s faith and confidence in victory. Even if one tries again and again without winning one must not become faint of heart! To give up hope is the counsel of the evil inclination. Our holy rabbis say, “Whatever the inclination says, do the opposite!” It is related (Torat Avot, Maaseh Avot 117) that when Rabbi Moshe of Kobrin was on a mission from his master, the holy elder of Lekovitch—may his merit shield us, he heard voices from all four directions urging him to return. He paid no attention to them and continued on his way. Eventually the evil one stood before him from the earth to the sky and told him, “Return or I will obliterate you!” Our master answered firmly, “I am not afraid of you! I have a tradition from my master that one should do exactly the opposite of what the evil one wants!” This scene is what faces every person who attempts to truly come close to serving Blessed Hashem and uprooting evil from within himself. The whole world stands before him like a wall; everything calls out to him, “Go back!” One’s holy task is to say, “I am not afraid of you! In the merit of our holy masters whose living words of counsel—“do the opposite of what the evil one says”—we have the power to prevail in the trials and ordeals of life. Evil is mighty in our day and age but God made this against that. If there is such evil and impurity in the world there must also be a correspondingly powerful force of holiness that we have access to. We certainly are granted exceptional divine assistance. Our task in this war is to blow the trumpets—sound a mighty sound—declare a war to the very end—for Hashem your God goes with you to fight for you with your enemies to save you!

 

Section Eight

 

Upper and Lower Forms of Teshuva

 

Chapter One

 

   The Zohar (1:219b) speaks of spiritual defects that even teshuva cannot rectify. It is written in the holy books that the teshuva referred to here is a lower form of teshuva (teshuva tataah) but these defects can be rectified through a higher form of teshuva (teshuva  ilaah). When a person becomes so entrenched in forbidden activities that he treats them as permissible (see Yoma 86b) this prevents his teshuva from being effective. Nevertheless, the Blessed Creator still leaves him an opportunity to return through the higher form of teshuva.

 

   We could simply say that lower teshuva is when a person uses his natural abilities and higher teshuva is when he accesses spiritual powers that are beyond his natural ones.  We see examples of this idea in a physical sense: People have performed feats of great strength in times of danger using powers they never knew about. The same is true in the spiritual realm. A person has access to supernal spiritual energy, unlimited powers that he is not conscious of; they are his “reserves” for a time of need. Even if a person has transgressed to a point where he has all but destroyed his soul, he still has the capacity to remove himself from the filth. Supernal teshuva transports a person to a completely different plane. It is included in the idea of “changing one’s place” (See above, Teshuva: Section Five). We will now elaborate on this idea.

 

[Teshuva: Section Eight] Chapter Two

 

   It is written (Jeremiah 31:18, 19):

 

I can hear Ephraim lamenting:

You have chastised me and I am chastised,

Like a calf that has not been broken.

Receive me back, let me return,

For You, O Lord, are my God.

Now that I have turned back I am filled with remorse;

Now that I am made aware I strike my thigh.

I am ashamed and humiliated,

For I bear the disgrace of my youth.

 

 

The author of Yesod Ha-avodah (3:5; 6) comments on this passage as follows:

 

I can hear Ephraim lamenting—he is restless and dissatisfied for his teshuva was prompted by the affliction he suffered. You have chastised me and I am chastised, like a calf that has not been broken—he realizes that his teshuva is not fitting; he wants to do teshuva with love… So Ephraim pleads to God, Receive me back, let me return, for You, O Lord, are my God—let me do teshuva with love! Now that I have turned back—concerning the teshuva that I did—I am filled with remorse. Now that I am made aware—now that I realize that my teshuva was not motivated by love—I strike my thigh in anguish. I am ashamed and humiliated. Jeremiah the prophet answers them, Truly, Ephraim is a dear son to Me, a child of delight! Whenever I have turned against him, My thoughts would dwell on him still. That is why my heart yearns for him; I will surely have compassion upon him—declares the Lord.

 

   We can add to this idea. “Ephraim” corresponds to the attribute of Yesod, for Ephraim is the main child of Joseph, as it is written (Genesis 48), nevertheless his younger brother will be greater than him… The terms strike my thigh and disgrace of my youth also allude to the attribute of Yesod—sins involving the sexual urge. The holy Zohar relates that the lower form of teshuva—teshuva motivated by fear and punishment—is insufficient to rectify the damage caused by such sins. Such damage can only be rectified through teshuva motivated by love. This is why he pleads, Receive me back, let me return for You, O Lord, are my God! Because this sin stems from self-love it can only be rectified through a deep and passionate love of God.  Rambam mentions this passionate love of God in his Laws of Teshuva (Chapter Ten, quoted above Torah’s Foundations: Section Three, Chapter Three): “What is a fitting love? He should love Hashem with an intense and passionate love to the point of obsession like one who is infatuated…” What does Rambam describe this love in his laws of Teshuva? Why does he not include it in his laws of Torah’s foundations? The answer is that at the conclusion of his treatment of teshuva Rambam is conveying to us the great principle of supernal teshuva—there is a high form of teshuva that rectifies what regular teshuva cannot.

 

   Now one may ask if he is really expected to reach such a level of burning, intense love of the Divine. The answer is the same general answer we have given for all these matters pertaining to emotions—such as the mitzvah to “love every Israelite as one’s own flesh” (Rambam De-ot 6). One fulfills the mitzvah by being involved in it, and making constant effort. The same is true of the great love that constitutes supernal teshuva. The fulfillment of the mitzvah is in the effort one puts forth.

 

[Teshuva: Section Eight] Chapter Three 

 

   Another aspect of supernal teshuva is when one ceases to assert one’s separate existence. When a person sins he becomes separate from the Blessed Creator just as physical matter asserts its separateness. When a person is in this state it is possible for him to be involved in Torah, mitzvot, and good deeds yet he remains in a state of separateness. As long as he is fundamentally attached to physical things he remains under the influence of his animal urges, the impurity that they cause, and the negative traits that come in their wake. In such a state his teshuva will only be of the lower variety.

 

   The ultimate goal of divine service is the complete nullification of all that separates between a person and the Blessed Creator. This idea is alluded to in the verse, Hear O Israel, Hashem is our God, Hashem is One! The Blessed Holy One is the one single entity a Jew has in the world. A Jew needs to completely nullify himself before the Blessed Creator. Concerning Abraham it is written (Genesis 18), I am dust and ashes. This means that because of his total devotion he had no separate physical existence. The author of Avodat Yisrael (Inyanei Rosh Hashana) writes that the words of the Rosh Hashana liturgy, “With no [b’ayn] intercessor of our uprightness to counteract the one who speaks of wrongdoing” can be interpreted to mean, “With nullification [b’ayin] there is an intercessor to counteract the one who speaks of wrongdoing.” “Wrongdoing” refers to deliberate acts of rebellion. Ordinary teshuva does not correct such acts but complete nullification does correct them.

 

   One can attain this level “as a child or as a servant.” If a person merits he can attain total devotion through the sense that he is the King’s son. Otherwise he may attain this level through a sense of servitude, as Joseph’s brothers expressed (Genesis 44), What can we say…? We are servants to my lord…! When a person truly and completely devotes himself to Blessed Hashem everything becomes rectified for he is no longer a separate entity. The Hassidic masters have already determined that the most basic aspect of Jewishness is that a person be humble before the Blessed Creator—We are servants to my Lord. This is the supernal form of teshuva; it is effective even when regular teshuva is not. The holy books comment on the verse (Deuteronomy 20), When you go to wage war against your enemy and you see horses and chariots—greater numbers of people than you—do not fear them for Hashem your God is with you…The verse alludes to the “chariot” of the side of evil and the great numbers of destructive forces caused by your holy sparks which have fallen into impurity.  Nevertheless, Hashem your God is with you—when you devote yourself completely and utterly to the Blessed Holy One they all return to their source.

 

 

 

[Teshuva: Section Eight] Chapter Four

 

   A third aspect of supernal teshuva is alluded to in the verse (Psalms 97), Fire goes before Him and blazes around His enemies… When a person is faced with an area filled with wild animals and dangerous bacteria there is no better way to rid the place of danger than to burn the entire area. When a person is battling his thoughts and urges his most effective strategy is to cultivate a blazing holy passion for God. This includes utter devotion to Blessed Hashem to the point of readiness for self-sacrifice. If one sinned due to a bodily urge he needs to devote his body and its pleasures to the service of Hashem. This conduct is one that is above a person’s natural capacity. If a person has sinned through impure passion his correction is through holy passion. We have explained this above concerning the principle of “whatever became non-kosher through fire becomes purified through fire.”

 

[Teshuva: Section Eight] Chapter Five

 

   A further aspect of supernal teshuva is a person’s emerging from a contracted mindset. Wrongdoing stems from such a mindset; a person sees only himself and his urge. He does not see the Blessed Creator Who stands over him and sees his every action; he does not see the Blessed Holy One Who fills all worlds for “there is no place void of His presence;” he does not see his own personal mission and what he could attain if he would only overcome his animal urge! When a person becomes enshrouded in his urge he is in a dreadful state of small-mindedness. The sages said that a person only sins if a spirit of folly comes upon him. When a person emerges from his contracted state of mind his urges become detestable. The holy Rabbi Yisrael of Rizhin would say, ““Master of the Universe—I give up my share of both this world and the next if only you will enlighten the eyes of the people so that they not walk on the earth as animals without awareness.”

  

   Kindness, mercy, and joy are all expansive qualities; severity, judgment, and dejection are all closed and contracted. The background of sin is a contracted state of mind and the background for teshuva is when one leaves that state of mind and cultivates the vision of the Creator, as it is written (Psalms 16), I have set Hashem before me always. One should envision the Great King, the Blessed Holy One standing over him and viewing all his actions (Beginning of Shulchan Aruch, Orach Chaim). This is alluded to in the verse (Numbers 12:8), he views the likeness of Hashem. This brings about the world being full of the knowledge of Hashem. When a person sins he is in a contracted state of mind and for this reason—“measure for measure”—there are barriers between him and his Father in Heaven. When he does teshuva and emerges out into the open, kindness and mercy are aroused from Above and all the barriers disappear. Rambam alludes to this idea in his words (Laws of Teshuva: 3:4): “Though the sounding of the shofar on Rosh Hashana is a Scriptural decree, there is a hint of its reason—as if to say, ‘Wake up you sleepers! …Examine your deeds…” Sleep is a contracted state of mind; a sleeping person is immobile and completely confined to himself. When one wakes up it is like moving from a narrow area to a wide one; he is free. We recite the morning blessing, “Who releases captives” for this reason. The same idea is expressed in the Midrash (Bereishit Rabba 3) where the deeds of the righteous are compared to light, and those of the wicked are compared to darkness for the wicked cannot see the consequences of their actions. Concerning this it is written (Isaiah 29), their deeds are in darkness.

 

   We can say, in light of the above, that there are two varieties of teshuva; one stems from a contracted mindset and fear of punishment; the other stems from an expansive mindset and the experience of sensational delight in being close to the Blessed One, His Torah and His service. This is supernal teshuva; it causes all negative urges to simply disappear. This kind of teshuva corrects even the worst defects for, through it, one returns o his source.  It is written (Psalms 118), I called out to God from the narrow straits. God answered me with wideness.  This alludes to the two kinds of teshuva. Though I called out to God  from the narrow straits—from a fear of punishment, from a contracted state of mind—God  answered me with wideness—He enlightened my mind and opened my horizons to ever expanding expanses so that my teshuva stemmed from the wonderful delight of the Blessed One’s love and closeness. This is the meaning of the request of the Blessed Holy One (Psalms 142), Remove my soul from confinement. A contracted mindset is a kind of prison. This is also the meaning of the saying of the sages (Nedarim 64b), “a blind person is considered as dead.” If, God forbid, one cannot see the greatness of the Creator his vision is utterly contracted. When one emerges into the expanse the following verse is fulfilled (Isaiah 42)—opening the eyes of the blind, removing the prisoner from jail, those who dwell in darkness from prison.

 

Section Nine

 

Teshuva as Conversion

 

Chapter One

 

   Rambam writes (Laws of Teshuva, 2):

 

What constitutes teshuva? It is when the sinner abandons his sin, removes it from his thoughts, and sincerely determines to never repeat it, as it is written, Let the wicked person abandon his sin…  He should also regret the past as it is written, after I returned I had regret.  The Knower of Secrets should testify concerning him that he will never repeat this sin. A person also needs to confess his sin verbally… and state that which he has decided in his heart.

 

From the fact that Rambam wrote the words—“the Knower of Secrets should testify concerning him”—in the middle of the requirements for teshuva, it appears that this is also one of the requirements that a person needs to fulfill. One’s determination needs to be so firm and decisive that he feels that the Knower of Secrets could testify this about him. As long as he does not truly sense this, his level of determination is lacking. The author of Sefer Hassidim quotes Rambam as follows (20): “A person should declare: I call the Knower of Secrets to witness that I will never repeat this sin.”

 

   We can understand how the above idea applies in the instance of a specific sin. The sages described the sign of teshuva as being when a person is once again given the opportunity to repeat the sin and restrains himself (Yoma 86b). We can thus understand how in the instance of a specific sin one’s teshuva is measurable and one can say that the Knower of Secrets can bear witness etc… The main aspect of teshuva, however, is not concerned with a specific sin but with a person’s conduct as a whole—the lowliness of his spiritual state, his rebelliousness, the root of wormwood and gall that exerts its control within him. The formula for confession (vidui) indicates this idea; it does not mention specific acts but the general tendency toward wrongful conduct—“we have rebelled, acted perversely … been corrupted etc…” How can a person reach a level of complete teshuva concerning his conduct as a whole, so that he truly feels that the Knower of Secrets can testify that his life has been transformed?

 

   The approach here is clear. A person’s task may be compared to the building of a beautiful house atop a garbage heap. As long as he does not wish to invest money and effort into digging deep and building strong foundations, cracks will constantly appear on the walls of the house and he will need to fix them again and again. All his fixing will only be of temporary benefit because new cracks will appear and the building will always be in danger of collapse. He needs to take courage, destroy the house completely, prepare new deep and strong foundations and build his house anew atop them. Teshuva is the same way. As long as a person’s spiritual house is not built on strong foundations, he can go from year to year making small corrections but the cracks will always reappear and the house will always be in danger of collapse.  It is only when a person takes courage and ensures that the foundations of his life are strong and solid that his spiritual house will last. He needs to uproot his root of wormwood and gall. I

 

   This is the way a Jew needs to approach teshuva. When one truly wants to build himself new foundations, foundations that can stand any of life’s tests, then the Knower of Secrets can testify regarding his teshuva.

 

[Teshuva: Section Nine] Chapter Two

 

   Teshuva is a complete personal transformation; it is a kind of conversion—an exodus from the realm of impurity to the realm of holiness. Rambam writes (Laws of Teshuva 2) that one who does teshuva changes his name as if to say, “I am someone new.” Maharil (quoted by Darchei Moshe, Orach Chaim 607) writes that this is also the reason for immersion before Yom Kippur; one who does teshuva needs to immerse just as a convert does.

 

   Conversion has three requirements: immersion, circumcision, and acceptance of the mitzvot. These three are also necessary for one who does teshuva. We need to explain the meaning of circumcision and immersion and how they apply to one who does teshuva. Concerning circumcision it is written (Deuteronomy 10), You shall circumcise the foreskin of your hearts and stiffen your necks no more. What is the intent of this verse? Similarly, we find no explicit instruction in the verse (Deuteronomy 6), You shall do what is good and upright in the eyes of Hashem (See Ramban’s explanation of this verse).  These two verses actually form the foundation of Jewishness and each depends upon the other. The purpose of the Torah and mitzvot is to attain the state of holding close to the Divine as it is written, You shall hold close. Every mitzvah brings a Jew closer to that goal. Nevertheless, the foundation of Jewishness is the circumcision of the heart. Just as one requires physical circumcision in order to become Jewish, so too one needs to remove one’s spiritual foreskin—the evil tendency, root of wormwood and gall, egocentricity—that was his from birth. As long as a Jew has not done this his Jewishness is lacking.  Likewise, the essential Jew is one who fulfills the verse, You shall do what is good and upright… He is not self-serving but is completely devoted to serving and pleasing Blessed Hashem. This is the spiritual meaning of a convert’s circumcision and its relevance to teshuva.

 

   The instruction—You shall do what is good and upright in the eyes of Hashem—is relevant to every single action of a person’s life. It is relevant to every word a person utters and even to his every thought. With all of his activities one needs to consider the question: Is this pleasing in the eyes of Hashem? We have written of this at length above [Holiness: Section Eight].

 

   Immersion in a mikveh is an act of self-nullification. In the same way that nothing is allowed to separate between the person and the water, so too no egocentricity can be allowed to separate between a person and Hashem.  This idea is alluded to in the statement of Rabbi Akiva (Yoma 85b) where he quotes the verse (Jeremiah 17:13), Hashem  is the hope (mikveh) of Israel. “Just as a mikveh purifies the defiled so too the Blessed Holy One purifies Israel.”  Maharal explains (Drush for Shabbat Teshuva) that when one holds close to Hashem all sin and impurity fall away. One becomes Jewish through immersion. One can be a righteous individual, believe in the Blessed Creator, and observe the mitzvot, yet lack the ability to completely nullify himself before the Holy One. This is only attained through the conversion of immersion. We find that Abraham our father was commanded in circumcision—walk before Me and be whole… Keep my covenant (Genesis 17) yet he did not need to immerse himself. This was because his whole being was in a state of immersion, as it is written (Genesis 18), I am dust and ashes—he was completely nullified before the Blessed Holy One. The sages say that Abraham upheld the entire Torah before it was given (Kiddushin 82a). This is because he circumcised the flesh of his heart and constantly strove to do what is good and upright in the eyes of Hashem. In the holy books we find the idea that Abraham sanctified his limbs to the point where they could only perform Hashem’s will. For this reason Scripture states at the binding of Isaac (Genesis 22), Abraham sent forth his hand. The divine will was that he not slaughter Isaac and for this reason he had to make a special effort and sent forth his hand. The supernal level of the patriarchs is that they lived a life of constant reflection in all their actions and they strived to only engage in what is good and upright in the eyes of Hashem. This is why the book of Genesis is also referred to as “The Book of the Upright” (Sefer Yesharim) for it deals with the life of the patriarchs (See Avodah Zara 25a).

 

 

 

[Teshuva: Section Nine] Chapter Three

 

   In light of the above we can see why a person may find that his teshuva is not sustainable. One can take upon himself the mitzvot wholeheartedly but if he has not circumcised his heart, purified himself and nullified himself before the Blessed One, and undergone full conversion before Him, his teshuva is fundamentally lacking. Rambam writes (Laws of Teshuva 7): “Yesterday this person was hateful to the Omnipresent; he was disgusting, repulsive, an abomination. Today he is beloved, pleasing, close, and intimate. Yesterday he was separated from Hashem the God of Israel… Today he holds close to the Divine Presence.” Rambam cites the verse, Return O Israel to Hashem your God and continues: “If you return in teshuva you will hold close to Me.” As long as a person exerts himself as an entity independent from Hashem, as long as he has not circumcised his heart, he remains distant from Hashem. The statement (Sotah 5a), “He and I cannot dwell in the world” applies to such a person. Teshuva requires complete conversion, a complete nullification of the ego before the Blessed Holy One.

 

   Rabbeinu Yonah writes (Shaarei Teshuva 3:27): “One of the admonitions pertaining to the heart is: Be on guard lest you forget Hashem your God (Deuteronomy 8). This is the admonition not to ever forget Blessed Hashem. A person is obligated to acquire behaviors that constantly prompt him to remember—awe, humility, embellishment of thoughts, specific behaviors… for the holy people attain all manner of worthy and pleasing conduct through remembering Blessed Hashem…” We learn important advice from his words. The evil root inside the holy people is not truly a part of them; it only comes about because they have forgotten Blessed Hashem. If one has not thought of Blessed Hashem for years on end how can he be expected to suddenly ask himself whether his conduct is pleasing to Him? Nevertheless when one remembers Blessed Hashem sees His greatness. From here one comes to humility and all positive traits.

 

Section Ten

 

Complete Teshuva

 

Chapter One

 

   At the end of his Laws of Teshuva Rambam gives a lengthy description of a divine service motivated by love. He writes:

 

A person should not say: I will perform the mitzvot of the Torah and involve myself in its wisdom in order to receive all the blessings mentioned there, or in order to attain the life of the World to Come. I will refrain from transgression in order to avoid the curses mentioned in the Torah… It is inappropriate to serve Hashem in this manner for one who serves in this manner is motivated by fear… Concerning one whose service is motivated by love—this is an elevated level of service indeed and not every sage attains this. When a person loves Hashem with an appropriate love he will immediately perform all the mitzvot with love. What is an appropriate love? One should love Hashem with an exceedingly great and intense love to the point where his soul is attached to the love of Hashem. He is constantly involved in it, like a person who is lovesick and cannot take his mind off his lover whether he is sitting or standing… Even more than this should be the love of Hashem in the hearts of those who love Him—constantly in love, as He commanded us (Deuteronomy 6), with all your heart and all your soul. This is what Solomon illustrated with a parable (Song of Songs 5), for I am love-sick. All of Song of Songs is a parable regarding this love…. Perhaps you will say: I will study Torah in order to be called “Rabbi,” or in order to receive reward in the World to Come. Scripture states, to love Hashem your God. All that you do—do with love… Whoever involves himself with Torah in order to receive reward… involves himself with ulterior motives, and whoever involves himself in Torah not motivated by fear… but by love of the Master of the World is one who involves himself in it for its own sake…. It is clear and well-known that the love of the Blessed Holy One can only be attached to the heart of one who dwells on it constantly as is fitting, one who abandons everything in the world except it…

 

   We need to understand how this explanation of the love of God is relevant to the laws of teshuva. When Rambam discussed the mitzvah of loving God earlier (Yesodei HaTorah 2) he wrote:

 

How does one come to love Him? When a person contemplates His great deeds and wonderful creations and perceives their infinite wisdom and value, he will immediately love, praise, and extol. He will feel a tremendous urge to know the Great Name, as David said, My soul thirst for God, for the Living God.

 

Why does Rambam only mention the supernal level of passionate love of God—“like one who is love-sick etc…” in his Laws of Teshuva. Why doesn’t he mention it when he discusses the mitzvah of loving God? Furthermore, when Rambam discusses the laws of Torah study he makes no mention of “learning Torah for its own sake motivated by the love of the Master of the World” He simply writes (3:5): “A person is first judged concerning Torah study and only afterwards is he judged concerning his other activities. For this reason the sages said that a person should always study Torah even if it is not for its own sake, for out of this he will come to study it for its own sake.” Why does Rambam only mention the exalted level of Torah study motivated by love in his Laws of Teshuva?

 

[Teshuva: Section Ten] Chapter Two

 

   We will now begin to answer the above question. There are several levels of teshuva. The sages (Yoma 86b) distinguish between teshuva that is motivated by fear and teshuva that is motivated by love. When one’s teshuva stems from fear, his willful sins become as inadvertent ones; when one’s teshuva stems from love his willful sins become as merits. Rashi explains that teshuva through fear is only effective from the time of teshuva whereas teshuva through love actually causes the sin to be uprooted retroactively. Rashi’s explanation is difficult to understand. If teshuva causes sins to be uprooted, it is as if one never did them. How can they then become merits?

 

   Rambam (Laws of Teshuva, 2) distinguishes between “complete teshuva” and “incomplete teshuva.” He writes:

 

What is complete teshuva? This is when a person is faced with the opportunity to commit the same sin and teshuva causes him not to commit it…. For example: A person committed a sexual transgression with a certain woman. Some time later he finds himself alone with her; his love for her and his physical strength are undiminished, and they are in the same area as they were when the sin was committed. If, under such circumstance, he restrains himself, he has attained a level of complete teshuva. Concerning this Solomon said (Ecclesiastes 12), And remember your Creator in the days of your youth. If he only did teshuva in his old age, when he no longer had the physical strength to do what he did, his teshuva is still valid though it is not of the highest order.

 

It would seem from here that even concerning one who does “complete teshuva” his sins are not transformed into merits unless his teshuva is motivated by love. We need to understand the different categories of teshuva. Why does “complete teshuva” not have the same effect as teshuva motivated by love?

 

   When a person sins he brings about two defects: Firstly he destroys himself and defiles his blood and limbs in his passion for wrongdoing. Secondly his sin is a desecration of the divine name. The first kind of defect is rectified through a principle we mentioned earlier—“vessels release in the same manner as they absorb.” One purifies one’s body through a holy passion that is at least as intense as his passion for wrongdoing was at the time he sinned. This is the category of “complete teshuva.” Even though a person is purified through this he still does not rectify the desecration of Hashem’s name which his sin caused. One whose teshuva is motivated by love—the great passionate love that Rambam describes, “as one who is infatuated etc…”—sanctifies Hashem’s name and thereby rectifies the desecration that he brought about through his sin. When he loves Blessed Hashem with a great and burning love, when he abandons everything in the world except for this love, he causes the sin to be uprooted retroactively. Not only is the sin uprooted, it is transformed into merit for with every sin he committed in the past his burning love for the Blessed Holy One and the sanctification of His name becomes greater. Accordingly a person can even do this kind of teshuva in his old age. When his teshuva is one of great love he rectifies the sin at its source and replaces his desecration of God’s name with sanctification. Such teshuva is truly complete.

 

[Teshuva: Section Ten] Chapter Three

 

   The sages provide other descriptions of the levels of teshuva. We find (Yoma 86a, according to the reading of Bayit Chadash):

 

Rabbi Levi said: Teshuva is great for it reaches the Throne of Glory as it is written, Return O Israel unto Hashem your God.  Rabbi Yochanan said: Unto is not inclusive. Now did Rabbi Yochanan really say this? We find that Rabbi Yochanan said: Teshuva is great for it overrides a negative prohibition of the Torah, as it is written (Jeremiah 3), If a man divorces  his wife and she leaves him and marries another man can he ever go back to her?.... Now you have whored with many lovers. Can you return to Me?—says Hashem. This is not difficult. One refers to an individual; the other refers to a community.

 

We can explain this passage in light of what we explained above. There is a kind of teshuva that is only effective for one’s life after the sin but which does not erase the sin retroactively. There is another kind of teshuva that erases the sin retroactively. Rabbi Yochanan’s statement—“Unto is not inclusive”—means that he believes that teshuva is only effective for the future and has no retroactive effect; for this reason it cannot reach unto Hashem your God. They then question this idea from another statement of Rabbi Yochanan—“Teshuva is great for it overrides a negative prohibition etc…” In this second statement we see that according to Rabbi Yochanan teshuva does affect one’s deeds retroactively; the man is allowed to take his wife back because it is as if she were never with another man. The Gemara distinguishes between the teshuva of an individual and that of a community. The teshuva of an individual cannot affect past deeds but the teshuva of a community can. In the book Torat Avot, our master Rabbi Moshe of Kobrin is quoted as saying on the verse (Numbers 27), Why should our father’s name be lessened in the midst of his family—“Why do you deprive Me of the name “Father,” a name that one can only relate to through “family”—through joining with other Jews. When Jews come together they are called “children” and the Blessed Holy One is then called “Father.” An individual, however, is not called a “child” but a “servant.” Only through joining together are Jews called “children” and the Blessed Holy One “Father.” Rama of Pano also writes of this idea (Asara Maamarot, Maamar 4). This is the meaning of the prayer: “Bless us, Our Father, all of us as one, with the light of Your countenance.” The same idea applies to teshuva. The teshuva of an individual is that of a servant. When a servant appeases his master the appeasements lacks depth and the sin is not erased completely. When the community comes together as children their teshuva is like that of a child appeasing his father due to a searing pain in the depth of his soul. The child is, at the root level, really a part of his father. In this instance the love becomes even greater after the appeasement and the sin is uprooted retroactively. This is the power of communal teshuva.

 

   We can add to this idea with an explanation found in the book Noam Elimelech (Devarim). He writes that there is a dimension known as “All of Israel,” which remains unaffected by sin. One who includes himself and nullifies himself to this dimension becomes free of sin. In the Midrash it is written that idolaters are incapable of teshuva. The example of Nineveh would seem to contradict this, for their teshuva was accepted on High. In light of the above distinction, however, we could suggest that only the Jew has access to the kind of teshuva that retroactively uproots sin, for the Jewish people have the relationship of “children” to Blessed Hashem.

 

[Teshuva: Section Ten] Chapter Four

 

   The sages say as follows (Yoma 86a):

 

There are four degrees of atonement: If one transgressed a positive commandment and did teshuva, he is immediately forgiven. If one transgressed a negative commandment and did teshuva, teshuva suspends and Yom Kippur atones. If one committed transgressions that entail excision (karet) or execution, teshuva and Yom Kippur suspend and suffering cleanses. Concerning one who has desecrated Hashem’s name—teshuva, Yom Kippur, and suffering suspend and death atones.

 

We find other sins that teshuva cannot rectify. In the holy books it is written that teshuva does not rectify matters of heresy and unbelief—God forbid. These are included in the verse, All who come there will not return and will not attain the paths of life. In the holy Zohar we find that teshuva does not rectify sexual transgressions. We can compare these kinds of sins to a person who caused the entire country to rebel against the king. Can such a person appease the king? This is the severity of desecration of Hashem’s name, heresy, and sexual transgressions. If a person delivers the king’s weapons or the king’s secrets to the enemy how can he later appease him?

 

    Nevertheless, the Blessed Holy One in His infinite compassion has not closed the gates of teshuva, for He wants that no-one be pushed away. It is written (Ezekiel 33), Say to them, By My life—says the Lord Hashem—I do not want the wicked to die. I want him to return from his way and live. Return, return from your evil ways. Why should you die O House of Israel…?  Even when a person is in the category of those for whom only death can atone for, and for whom Yom Kippur and suffering only suspend atonement, the gates of supernal teshuva are still open before him. Supernal teshuva uproots the sin as if it never occurred; in the holy books (Shlah and Zohar Chadash) it is written that such teshuva is effective even for these sins, God forbid. Supernal teshuva is the same as teshuva motivated by love. It is when one’s heart contains the love of God to the point where he is constantly involved in it and abandons everything in the world besides it. This causes everything to return to its root and source and uproots his sin retroactively. The same is true for communal teshuva. Communal teshuva is the teshuva of “children to their parent;” it is motivated by love, and this kind of teshuva is always effective. In the book Chovot Halevavot (Shaar Hateshuva 10) the author writes that if one who does teshuva accepts all the parameters of teshuva and its conditions upon himself the Blessed Holy One pays no attention to that which a person cannot achieve. Blessed Hashem will rectify that which a person cannot rectify on his own. For instance, if one has wronged his friend and offended him, the Blessed Holy One will cause him to be forgiving and kindly disposed toward him as a sign that his teshuva has been accepted. See further what the author wrote there. It is related that Rabbi Aaron the great of Karlin had a penitent follower who had reached this level of supernal teshuva. Lightening struck the children who he had fathered illegitimately and through this his sin was rectified and retroactively annulled. In light of this we can also understand the statement of the sages (Shabbat 118b), “Whoever observes the laws of Shabbat is forgiven—even if he has performed idolatry as in the generation of Enosh!” The category of idolatry includes matters of heresy—matters concerning which Scripture states, All who come there will not return and will not attain the paths of life. Shabbat contains the keys to supernal teshuva; through Shabbat “no-one is pushed away,” for it is a teshuva motivated by love and one that takes place as a community. Holy Shabbat is the epitome of supernal love and holding close to the Blessed One as it is written, between Me and the Children of Israel—it is a sign forever… This is the idea expressed in the verse, love covers all faults.

 

[Teshuva: Section Ten] Chapter Five

 

   We are now able to understand Rambam’s words at the end of his Laws of Teshuva. There Rambam describes a state of being love-sick with the love of God yet he does not mention this supernal love earlier, when he specifically addresses the subject of the mitzvah to love God. This is because Rambam is informing us of how one begins to fulfill the mitzvah of loving God—“When one contemplates His great works etc…” At the conclusion of his Laws of Teshuva, however, Rambam is describing a level of teshuva that atones for even those sins that regular teshuva cannot atone for. Rambam is describing a level of teshuva that uproots sin retroactively and which “causes willful sins to become as merits.” Such supernal teshuva requires the culmination of the mitzvah of loving God. This is why Rambam writes: “as he commanded us, with all your heart and with all your soul” at the end of his Laws of Teshuva, for this is the culmination of the mitzvah to love Blessed Hashem. He also explains the nature of this love there: “What is an appropriate love of Hashem? One should love Hashem with an exceedingly great and intense love etc…” This great love is what constitutes teshuva motivated by love and it is included in the mitzvah of You shall love Hashem your God with all your heart and with all your soul…

 

   Teshuva motivated by love atones for all sins. This is alluded to in the verse (Hosea 14), Return O Israel unto Hashem your God for you have stumbled in your transgression. You need to return—do teshuva—unto Hashem  your God—until you hold close to the Blessed One with an intense and passionate love—for you have stumbled in your transgression—for you have committed sins which regular teshuva cannot rectify; the only thing you can do is supernal teshuva unto Hashem your God.

 

   We can further explain the state of love-motivated teshuva, a state comparable to constant infatuation. A person has a hierarchy of things which are important to him in life. That which is of fundamental importance takes precedence over all else. When a person is intent on a certain goal, jealousy, lust, and the seeking of glory may all fade into insignificance. When a person devotes his most fundamental goal to the Blessed Holy One—this is the purpose of a Jew’s life. This is complete devotion, the culmination of teshuva, and the fulfillment of a Jewish existence—that one devote the greatest delight of his life to the Blessed One.

 

   We can now understand why Rambam mentions the mitzvah of Torah study for its own sake in is Laws of Teshuva. He does not mention this in his Laws of Torah Study because the mitzvah of Torah study is fulfilled even when one studies with some degree of ulterior motive. When, however, one experiences the fullness of love of the Divine, all one’s deeds are motivated by this love; this includes his Torah study. All this is included in love-motivated teshuva.

 

   In the holy Zohar (2:123a) we find a number of levels of teshuva:

 

There are a number of varieties of teshuva that people do.

There are all good, but none are alike.

There is a man who is wicked all his life…

He regrets and admits [his wrongdoing] but afterwards he does neither good nor bad.

Certainly the Blessed Holy One forgives him,

But he will not merit supernal teshuva.

 

There is a person who,

After having done teshuva for his sins,

And after having attained atonement,

Goes in the way of mitzvah,

Involves himself, with all his energy,

With the awe and love of the Blessed Holy One,

This one merits a lower form of teshuva.

 

There is a person who,

After having regretted his sins,

Does teshuva,

And involves himself in Torah,

With love and awe of the Blessed Holy One,

Not in order to receive reward.

Such a person merits the letter “vav.”

 

The commentaries explain that the last kind of teshuva mentioned is supernal teshuva.

 

   In light of all the above we learn an important new idea from Rambam’s words. Rambam does not mention that “his teshuva is motivated by love” but that “he serves Hashem with love, and “studies Torah out of love;” it is through this that all his sins are forgiven. The same idea is apparent from the words of the sages concerning Shabbat—“Whoever observes the laws of Shabbat is forgiven—even if he has performed idolatry as in the generation of Enosh!” He does not need to do any special teshuva; the fact that he holds close to the Blessed Holy One—no teshuva is greater than that!

 

[Teshuva: Section Ten] Chapter Six

 

   We have explained that love-motivated teshuva uproots sin retroactively. The same is true of communal teshuva. In addition there are also times in the year that are especially propitious for teshuva. The sages (Rosh Hashana 18a) commented on the verse (Isaiah 55:6), Seek Hashem when He is found; call Him when He is near—“This refers to the ten days between Rosh Hashana and Yom Kippur.” Their intent here is that the teshuva of an individual during these days is as effective as the teshuva of a community the rest of the year. The Blessed Holy One is “closer” to one during these holy days, available to remove him from the swamp of his personal defects in which he is mired the rest of the year.

 

   How great then is the teshuva of a community during these holy days! When a Jew includes himself in the community and nullifies himself completely to it—this is the teshuva of “children;” such teshuva sweetens all judgment. We find in the holy Zohar (2:32b):

 

It was the day. He came there (2 Kings 4). That day was the festival of Rosh Hashana. Elisha asked the Shunamite woman, Do you have any matter to be brought before the king? This is the King of Kings, the Blessed Holy One who judges the world on this day! She replied, I dwell among my people—“I do not wish to separate myself from the community.” …. A person should not separate himself from the community in order that he not be marked out alone and judged separately…

 

Judgment cannot fall upon one who nullifies himself to the community and is an inseparable part of Israel.

 

   How much more so, then, when one does all three—love-motivated teshuva, in the context of community, and during the special days when the Holy One is close. This will break the doors of brass and bars of iron—any barriers that separate a person from the Holy One. Then the tenth day will come—Yom Kippur—“Your Heavenly Father will purify you.” He will merit a pure heart and a renewed right spirit.

 

 

Pathways in the Service of Hashem

 

Introduction

 

   You shall come to see the difference between…him who has serves God and him who does not serve Him. (Malachi 3:18). The sages comment on this verse (Chagiga 9b): “who serves God—this refers to one who reviews his chapter one-hundred and one times; who does not serve Him—this refers to one who only reviews his chapter one hundred times.” On the surface this seems astounding! Does the extra one time of review make such a difference that one is called a person who serves God and the other is called a person who does not serve Him? The answer is that the title “servant of God” (oved Hashem) denotes a person who is wholly devoted to fulfilling the Blessed One’s will even though he derives no pleasure from it. The sages determined that after one has reviewed his chapter one hundred times he feels no reason to review it further. The only he continues to review it is to fulfill the Blessed One’s will, and for this reason he is called a “servant of God.” This is not true of a person who only reviews his chapter one hundred times. Such a person still gains personal enjoyment and understanding from his learning. Though his reward is very great, he does not gain the special title of “servant of God.”

 

   This title—“servant of God”—is only used for one who puts forth enormous effort to fulfill the Blessed One’s will even though he feels no pleasure in it. This title was granted to Moses as it is written (Deuteronomy 34), Moses, the servant of Hashem—“You called him a faithful servant.” Moses had qualities that no other person attained—(Numbers 12), I speak with him face to face; he sees the form of Hashem, (Deuteronomy 34), No prophet like Moses ever arose in Israel, who knew Hashem face to face—nevertheless Moses most unique distinction was his meriting the title “servant of God.”  It is also written (Joshua 1), After the death of Moses, servant of God. This title denotes an extraordinary level of love of the Blessed Creator, a love that causes a person to carry out the Blessed One’s will like a faithful servant.

 

   This idea is illustrated in Tanna deBei Eliyahu (Rabba 16):

 

 This may be compared to a king who had many children and servants. The king said: ‘I will test my children and servants to see who loves and fears me, and who only fears me but does not love me.’ What did the king do? He built an alleyway of four cubits square and within it he made a courtyard of four handbreadths square. In this he made a tiny chamber from which one would emerge to great expanses and welcome the king. The king’s servants and children would stand in the courtyard and in the alleyway. The king knew that only one who loved him would endure the difficulty of squeezing himself into the tiny chamber etc…

 

Another parable is related concerning this (Tanna deBei Eliyahu Zuta 12):

 

This may be compared to a king who had servants who dwelt behind an iron wall. The king announced, “Whoever loves me should climb over the wall and be with me. Whoever does not climb the wall certainly does not love me…” What is the reward of those who climbed over the wall and what is said concerning them? The sight of the glory of Hashem, like a devouring fire at the top of the mountain in the sight of the Children of Israel (Exodus 24).

 

We see from here that the quality of “love for the king” is not only an expression of felt emotion but one that denotes devotion and effort. One is required to devote his very being and endure all manner of ordeals and difficulties in order to see the face of the Living King. One needs to subdue one’s own desires and traits—“squeeze into a small chamber,” “jump over an iron wall”—in order to approach the Blessed One. This requires immense effort.

 

   Concerning this the sages said, “Believe a person who says, “I have put forth effort and achieved, but do not believe one who says, “I have achieved without putting forth effort.” One cannot become close to the Blessed Creator through ones natural abilities alone; one can only come close to the Blessed One through effort.  This is indicated by the formula that one recites upon completing a tractate—“We toil and receive reward…” The reward is for the effort; one’s toil and effort is actually more important than the learning.  The poet mentions this in the “Akdamut” poem: “He desired, longed, and coveted that they toil in Torah study.” It is as if the Blessed Holy One longs and yearns for His people to toil in Torah and service. This gives Him the greatest pleasure and those who serve are well rewarded as it is related in Tanna deBei Eliyahu mentioned above—“they merit The sight of the glory of Hashem, like a devouring fire at the top of the mountain in the sight of the Children of Israel. In the Midrash Tanchuma (Noach) it is written that at the time of creation divine light was stored away for those who toil in Torah. 

 

   The first principle of divine service is that one needs to be like a faithful soldier at his post—a post of holiness. His work is one of toil and effort; he is one who stands in the house of Hashem in the nights. This refers to the dark times, times when one’s spiritual life has become dark, times when one feels as if his life is falling apart. Even in such times his duty is to serve—in this instance it is to serve in darkness---and he gladly fulfills the will of his Maker. A faithful soldier makes no distinction whether his duty is to fix the king’s crown or whether it is to repair the palace sewers. The faithful soldier performs his tasks with joy regardless of how denigrating they appear to be, for he knows that he is carrying out the will of the king. Toil in the service of Hashem is not a means to an end but an end in itself; the toil is what brings the Almighty satisfaction. The sages said, “One who comes in order to purify himself is given assistance.”  When one makes an effort to become pure he is assisted from on High.

 

   How can a person come to exert himself and toil in the service of Hashem? What will bring him to endure the trials, “squeeze into the small chamber” and “jump over the iron wall” in order to bring satisfaction to the Blessed One and behold the face of the Living King? The first thing he needs is the pure and lucid faith that he will prevail, that through his devotion Blessed Hashem will help him. The sages assured us: “If you exert yourself you will find.” They also said: “The Blessed Holy One does not make impossible demands from his creatures.” If a person is faced with tremendous hardship he should rest assured that he has also been given supernal spiritual powers to withstand the trial.  A person also needs to be fully aware of the fact that the end to which he is devoting all of his energy is more valuable than everything in the world; all of his efforts are nothing compared to what he stands to attain. All of the delights of the world are nothing compared to the delight of closeness to the Divine, as it is written (Psalms 73), And as for me—the closeness of God is good. There is no greater good than this. A person also needs to know and recognize that exertion in the service of Hashem needs to be constant, consistent, and unrelenting—it is all one solid block of gold. This is the secret of success. Any interruption weakens one’s ability to withstand trial.

 

   Exertion in the service of Hashem may be compared to the construction of a multi-storied building.  The first thing one needs to do is ensure that the foundation of the building is solid and strong. There are those who refuse to spend a lot of money on foundations so they make their foundations weak.  Later, though, they will find that the walls of the large building they have erected are full of cracks; the building is even in danger of collapse, and they have no choice but to demolish the building and build new foundations. The same is true of divine service. Some people are constantly bitter over the fact that they experience no success in the building of their spiritual life though they work on it constantly. They find that their service is full of defects and flaws; their life seems to be always on the verge of falling apart. The reason for this is that they never laid a firm foundation for their service—the tremendous effort required for the service of God. One can only build a lasting building on this foundation. The holy Rabbi of Ruzhin—may his merit shield us—explained the saying of the sages (Avot 3), “Whoever has more wisdom than deeds—his wisdom will not last.”  He questioned this statement: Should they not have said: “Whoever has less deeds than wisdom…” for his defect is not that his wisdom is greater but that his deeds are less. He answered that, in fact, his defect is due to his having more wisdom for the matter may be compare to the peel that preserves the fruit. Deeds are like a protective covering that preserve one’s wisdom. One who has more wisdom than deeds lacks protection and for this reason “his wisdom will not last.”  He also explains that the people were given the mitzvot of Pesach and circumcision after the great revelations of the Divine in Egypt in order that they have a means to preserve them. The same is true regarding the service of Hashem. Effort is the foundation and the “container” of one’s divine service; effort protects one’s service from any deficiency. The author of the holy book Be’er Avraham writes (Parashat Emor): “The refinement of one’s physicality is the first step of divine service. It is impossible to attain without great effort and purification of character.”

 

   It is not necessary to explain that even regarding the matter of effort—the foundation of divine service—one needs to reach a clear recognition and awareness. This is indicated in the verse (1 Chronicles 28), Know your father’s God and serve Him. The quality of one’s exertion is in direct proportion to his deep contemplation of the greatness of the Blessed Creator—the One before Whom he has merited to put forth effort. If you have acquired awareness, what do you lack, and if you lack awareness, what have you gained? Our holy master of Kobrin—may his merit shield us—said (Yesod Ha-avodah 40:53) that a single moment in which a Jew stands with a clear and settled  mind is worth more than the whole world.

 

 

 

Section One

 

A Person’s Obligation in his World

 

Chapter One

 

   Ramchal opens his holy book, Mesillat Yesharim  with the following words:

 

The foundation of piety and the root of wholesome service is that a person clarify his obligation in the world and confirm it—that goal on which he needs to focus all his life’s labor. The sages taught us that humanity was created for the purpose of delighting in Hashem and taking pleasure in the radiance of the Divine Presence. This is true delight; it is greater than any other pleasure. The World to Come is truly the place in which this pleasure is experienced, but one arrives there through this world. The means that lead to this end are the mitzvot which Blessed Hashem commanded us. Mitzvot are performed in this world… When you examine the matter further you will realize that true wholeness is found only in holding close to the Blessed One. This is indicated by what King David said (Psalms 73): And as for me—the closeness of  God is good. He also says (Psalms 27) : One thing I ask of Hashem, just one request—let me dwell in the house of Hashem all the days of my life, experience the pleasure of the Divine…for only this is truly good; everything else is only vanity and worthless error. In order to merit the good one should first strive and toil in an effort to acquire it through deeds that lead to holding close; these are the mitzvot. The Blessed Holy One has placed a person where there are many things that cause him to become distant from Him; these are the physical drives. If a person is drawn to them he becomes distant from the true good. To the degree that one has subdued his inclination and his urges, and distanced himself from all those factors which would distance him from the true good—to the extent that he has exerted himself to hold close to the Blessed One—so will he attain Him and rejoice in Him. Such a person is complete for he merits to hold close to his Creator.

 

   In light of his holy words we can understand the well-known explanation of the earlier rabbis: The reason for creation is that the Blessed One is the source of good and wants to benefit His creatures. This would appear difficult to understand. If this “benefit” refers to worldly pleasures, we know the opposite to be the case; the world is full of suffering and pain. Rather, the intent is the true good, the greatest pleasure of all. Ramchal writes of this in Derech Hashem (Section One: Chapter Two): “Because the Blessed One wished to bestow His goodness on an other, it is insufficient for Him to only bestow a little goodness. Rather He bestows the ultimate good that His creatures can receive.” One can only experience this good through distancing oneself from  those things that masquerade as “pleasures.” All of the ordeals of this world lead one to attain the most wonderful pleasure a person is capable of experiencing.

 

   While it is true that the author writes that the place for this great pleasure is the World to Come, nevertheless the pleasure is attained through one’s life in this world. The source of one’s pleasure in the World to Come actually derives from the pleasure one experienced in this world in his service of Hashem.  This is especially true of the supernal delight that a Jew experiences on the holy Shabbat. Our holy rabbis—may their merit shield us—comment on the statement of the sages (Berachot 57a), “Shabbat is like (m’ayn) the World to Come”—Shabbat is the wellspring (maayan) from which the supernal delight of the World to Come flows down into this world (Torat Avot, Shabbat 195). This is a similar to an idea expressed in the holy books; the fire of Gehinnom has its source in a person’s fiery passion in this world. Likewise, the wonderful delight of the World to Come stems from the delight a person experienced in his divine service in this world. The holy Rabbi Shlomo of Karlin—may his merit shield us—related an announcement that he heard on High: Though a person observes all the laws of Shabbat, if he does not make an effort to experience the supernal delight of the day, his experience of the World to Come will be the same; he will be like a bench in the Garden of Eden—he will not experience anything! The words of the song Yah Echsof refer to this idea: “Shabbat is pleasing for the soul; the seventh day is a delight for the spirit, a joy for the life-force (eden hanefashot) etc…” All the levels of the soul experience delight in the World to Come based on the delight they experienced in their service of Hashem on the holy Shabbat.

 

   We quoted the words of Ramchal above that the place of supernal delight is the World to Come. Nevertheless the holy of holies, the Baal Shem Tov and his disciples stressed the fact that this supernal delight can also be experienced in this world. They instilled the supernal delight of serving Hashem—especially the service of Shabbat—until people almost expired from the great delight they experienced. Accordingly, a person’s obligation in his world is to experience this holy delight of the radiance of the Divine Presence, not only in the next world but in this.

 

   We find an indication of this idea in the words of the sages (Berachot 17a): “When the rabbis were departing the study house of Rav Ami, they would say to him, “May you see your world during your lifetime!” They wished each-other this blessing and it is a great principle in the service of the Almighty: Though the World to Come is the place of supernal delight, do not wait until then for the experience; try to experience your eternal life during your lifetime! You can experience the wondrous delight while you are still on earth and attain the end of a person’s obligation—that for which he was created. This idea is included in the reply of our master of Lekovich’s answer to a person who asked him, “What is Hassidut?” He answered, “Hassidut is this world.” This is enough for one who understands.

 

[Service of Hashem: Section One] Chapter Two

 

  What we have mentioned above is consistent with the idea expressed in the holy books (Pri Ha-aretz and others) that all of the mitzvot are ways of attaining the mitzvah of holding close. The goal and purpose of life is that one hold close to Blessed Hashem and delight in Him. The entire system of Torah and mitzvot points the way to attaining this—one’s obligation in the world. It is an obligation for every Jew to attempt to experience the state of holding close to the Divine and delight in the Divine Presence. One should not dismiss it as “unrealistic.” The Torah is addressed to physical people with all their animal instincts, urges, and desires, and the mitzvot all provide the means for a person to refine and elevate himself so that he fulfills his purpose. This is the way Ramchal explains the mitzvot (maamar haikarim): “The Blessed Lord endowed human deeds with the capacity to arouse the supernal roots and draw down the influx of the Blessed One’s holiness and the light of His goodness. The true good is only in holding close to the Blessed One. Because the mitzvot draw down the influx of the Blessed One’s holiness and the light of His goodness they are the means through which you can attain the true good.

 

   There are certain mitzvot that are especially connected to holding close to Hashem. The mitzvah of you shall be holy (Leviticus 19) is one of these. Ramban writes that this refers to the mitzvah of sanctifying oneself in permitted activities—“that one not be vile with the Torah’s permission.” This command is mentioned both in the context of sexual transgressions and that of forbidden foods (Leviticus 11) because the Torah commands one to sanctify oneself in these two areas even regarding that which is permitted. The reason is because I, Hashem your God am holy and one who is immersed in physical drives and desires cannot hold close to the holy. The author of Mesillat Yesharim writes that physical desires are what distance a person from the Blessed One and the true good. Sanctifying oneself in these areas is especially effectual for holding close.

 

   Prayer is another fundamental matter in a Jew’s coming close to his Heavenly Father. The whole substance of prayer is holding close. This is especially true when one pleads and begs the Holy One that he sense His closeness. This idea is alluded to in the verse (Deuteronomy 4:7), Who is a great nation that has a close God like Hashem our God whenever we call out to Him? Whenever  we call out, it is to Him. All of our petitions to the Blessed One concern our being close to Him. Our master the author of Beit Avraham commented on the verse (Esther 8:3), She cried and beseeched him—she cried and beseeched that she might become his; her only wish is to become his, to feel his closeness. This is the ultimate obligation of a Jew in this world—as it is written, And as for me—God’s closeness is good for me.

 

  A person’s obligation in the world includes, in the words of Mesillat Yesharim:

 

One should exert himself to hold close to the Blessed One through deeds that lead to this. It is fitting that he should have no other goal in every deed he carries out, whether small or great, besides coming close to the Blessed One. He should pursue those things deemed to be means to the end of coming close; he should hold on to them and not let go. Concerning whatever prevents him from coming close—he should flee from it as one who flees fire.

 

A great principle is that one needs to contemplate his every deed and ask himself whether he is coming closer to the Blessed Holy One through this deed or whether—God forbid—he is distancing himself. 

 

   Another quality that is especially relevant to holding close to the Blessed One is the matter of character purification. The sages interpreted the verse, Hold close to Him as meaning hold close to His qualities. Though we do not find that the holy Torah explicitly and completely condemns corrupt character traits, nevertheless the sages placed great emphasis on this. They said: “Whoever gets angry is like one who worships idols;” “Whoever is arrogant—the Blessed holy One says of him: ‘he and I cannot dwell in the same world.” All these sayings point to the fact that these are qualities that distance a person greatly from the Blessed Holy One. They prevent one from holding close and coming close to God—the ultimate purpose of his life.

 

[Service of Hashem: Section One] Chapter Three

 

   The ultimate goal and obligation of a person is the experience of closeness to the Divine; Torah and mitzvot provide direction to attain this. Rambam writes (Laws of Teshuva 7:6):

 

Teshuva is great for it brings a person closer to the Divine Presence as it is written, Return O Israel unto Hashem your God… And it is written, When Israel returns, says Hashem, they return to Me. This means that when they return they hold close to Me. Teshuva draws close those who are distant… Yesterday this person was separated from Hashem the God of Israel, as it is written, Your sins separated between you and your God… Today he holds close to the Divine Presence, as it is written, You who hold close to Hashem your God are all alive this day.

Here Rambam defines sin and teshuva. Since a person’s obligation is to experience the closeness and delight of Blessed Hashem, the main characteristic of sin is that, through it, one distances oneself from God. Teshuva is when one comes close to God. Everything depends on the degree to which one holds close to Blessed Hashem. This is the explanation of the words all alive this day: When a Jew becomes separated from Hashem the God of Israel he has no life. This is indicated by the saying of the sages (Berachot18b), “The wicked are called dead in their lifetime.” One becomes as dead when one separates from the Source of Life. Conversely—You who hold close to Hashem your God are all alive this day—for you are holding on to the Source of Life. In this manner we can also understand the statement of the sages (Shabbat 118b), “One who observes the laws of Shabbat is forgiven even if he has worshipped idols as in the generation of Enosh.” The severity of  the sin of idolatry is that a person becomes separate from the God of Israel. Shabbat though is a day of holding close to Hashem, as it is written, between Me and the Children of Israel, it is an eternal sign. Through Shabbat a person can hold close to the Divine Presence once again and this is his rectification.

 

[Service of Hashem: Section One] Chapter Four

 

   A person’s obligation in the world includes his own personal obligation, for every person is a world in miniature. Every person has his own spiritual source, unique qualities, and particular situation. His obligation pertains to precisely his own qualities and circumstances. This is similar to the mitzvah of loving Hashem with all your heart, with all your soul, and with all your very being—a mitzvah that is addressed to every individual in his particular circumstance. He must love Hashem with all his heart, with all his soul, and with all his very being; he must invest his particular talents and abilities in the love of Hashem. Whatever situation a person finds himself in, he is never exempt from the mitzvah to put forth effort to hold close to Hashem. Whether a person is experiencing a state of spiritual elevation—If a ascend to heaven You are there—or whether he is in the very depths of lowliness—and if I descend to the nether world, here You are!—the mitzvah of holding close to Hashem applies equally to him. Our master of Kobrin commented on the verse (Psalms 130), From the depths I called out to You Hashem—“I called out to You from the depths of defilement.” Jonah the prophet said similarly (Jonah 2), I cried out to You from the belly of the nether-world and You heard my voice. It is also written (Psalms 23), Even when I walk in the valley of the shadow of death I will fear no harm for You are with me. Even when a Jew feels that his world has become darkened, even when he cannot find anything to hold onto, his obligation is still to hold close to Blessed Hashem. It is written concerning David (1 Samuel 30), David strengthened himself in Hashem his God. The only encouragement David could find was the fact that Hashem was his God. This may be compared to a prince who has gone astray and has recognized the lowliness of his situation; he casts himself down before his father the king, weeping bitterly and says: “I have fallen! I have done this and this—deeds I should not have done. I am in such a lowly and degraded state who will take pity on me if not you, my merciful father?” Even if I dwell at the edge of the sea—even there, Your hand will guide me… Even if I have sunk in thick mud and been swept away by a storm.

 

    This was the manner of the teshuva of Rabbi Eliezer ben Durdaya. The sages relate (Avodah Zara 17a) that he was in a thoroughly degraded state having been with every harlot etc…  He was aroused to teshuva, placed his head between his knees, and wailed until his soul departed. A heavenly voice emerged and said: “Rabbi Eliezer ben Durdaya is invited to the life of the World to Come.” Rabbi Yehuda Hanassi wept over this incident and said: “A person can acquire his world in a single moment! Not only that, but they call him “Rabbi!” The author of Divrei Shmuel explains that the reason he is called “Rabbi” is because he became the rabbi of those who return in teshuva after having been in a state of degradation. We learn from Rabbi Eliezer ben Durdaya that a person can acquire their world in a single moment; they can reach a state of holding close to Hashem and fulfill their obligation in the world. When a Jew nullifies himself completely before the Blessed One, his teshuva is accepted, even though he has fallen to the lowest depths. In this way he can come to fulfill his purpose in the circumstances of his own life. This idea is alluded to in the verse, And you who hold close to Hashem your God are all alive this day. When a Jew holds close to Blessed Hashem this day he receives new life and acquires his world in a single moment.

 

[Service of Hashem: Section One] Chapter Five

 

   The awareness of one’s obligation in the world in general guides him in his choices. A person also has his own personal obligation—his obligation in his world. Arizal writes that every person has their own unique mission and function and this is what one needs to devote himself to. How is one to know what his mission is? The tzaddikim provided us with a sign. They said that one’s mission is connected to the area of his life in which he experiences the greatest resistance and the most overwhelming negative urge. They also said that even if a person observes the Torah and mitzvot, as long as he has not fulfilled his personal mission he has not carried out his obligation. We have already explained this at length (Character Purification: Section Four). The first principle regarding one’s personal mission is for him to identify what it is—what his soul has descended to earth in order to carry out. Once he has clarity regarding this, he will spare no effort or devotion in order to attain it. He will wage a constant battle and even be willing to give up his life if need be to be victorious on his battlefront. This idea also pertains to positive attributes. Blessed Hashem has endowed every individual with unique positive qualities through which he can become elevated; for one person it may be special aptitude in Torah study; for another it may be a special penchant for bestowing kindness.  When a person contemplates his talents he can become aware of his own individual mission in life.

 

Section Two

 

Consistency in the Service of Hashem (Part One)

 

Chapter One

 

   In the holy Zohar (3:127b) we find the section known as the Idra opening with the following words: “Rabbi Shimon said to the group: How long shall we sit on a stool of one leg? … Time is short and the Master urges…” We can explain that “a stool of one leg” refers to an unsteady service of the Almighty, a spiritual standing that is not well-founded, a state which wavers between ascending to heaven and descending to the depths.

 

   This state is caused by two factors: 1. The entirety of his divine service and Torah is built on happenstance—on his mood or on the influence of those around him. His devotion to Torah is not essential but incidental. Torah is not “in his blood;” it is not engraved in his mind and heart; his religious behavior is based on external circumstances and once those circumstances change, his devotion falls away. One whose religious behavior is essential is known as a “son of Torah” (ben Torah) for his connection to Torah is as essential as the connection of a son to his father. This is in contrast to a person whose relationship with Torah is in the manner of servant or student. When a person’s service is only when his circumstances are favorable or when he experiences pleasure from it, such service is incidental. The poet refers to those who serve Hashem in an essential manner with the words, “they make Him their sole desire at sunrise and sunset.” There commitment is not dependent on their circumstances. A person’s Jewishness is measured by the degree to which they have attained this quality of essential commitment.

 

   2. Even when a person’s commitment is essential it still needs to be solid and firm. It needs to be such that even all the winds of the world cannot move it. A one-legged stool can stand with some support but will easily topple at the slightest touch. This is the idea of  the “stool with one leg.” The sages said (Shabbat 104a): “Lies (sheker) has no legs.” The Hebrew letters of the word “lies” all stand on only one leg; they can easily be toppled. The letters of the word “truth” (emet), by contrast, all stand on two legs. This alludes to their state of solidity and firmness.

 

   When a person experiences a spiritual failing it is either because his commitment was not essential or because it was not solid and firm as will be explained later. A Jew’s entire spiritual life rests on the consistency of his commitment. If one does not invest sufficient energy into ensuring the solidity and consistency of his commitment, his entire religious life will lack a firm foundation; it will be in danger of constant collapse. If you have acquired consistency, what do you lack?

 

[Service of Hashem: Section Two] Chapter Two

 

   The sages said (Mechilta, Yitro): “I am Hashem your God and You shall have no other gods were spoken with a single utterance—something that no mouth can utter nor any ear can comprehend.” I am Hashem includes all the positive mitzvot and represents the attribute of love while you shall have…  includes all the negative mitzvot and represents the attribute of awe (see Zohar Chadash, Yitro and Tikkunei Zohar 22). Hashem informed the people with these first two utterances that the foundation of Torah is love and awe of the Blessed One. One’s essential Jewishness is according to one’s degree of love and awe of Hashem. Even if one observes the entire Torah, if he lacks love and awe of Hashem his service is fundamentally lacking. In the Zohar it is written that love and awe are the “wings” with which a person’s service ascends on High and “without wings it does not ascend” (Tikkunei Zohar 25).  Love and fear of Hashem are what constitutes a person’s essential Jewishness; they are the foundation of his spiritual life, his connection to the Blessed Holy One. If you see a person waver in his service and fall from his level, it is because his foundation is lacking in these two qualities.

 

   The mitzvot of love and awe were conveyed with a single utterance. The meaning of this is that a whole service requires them to be unified. When love and awe are together they constitute “two pillars of truth” and a person stands on a firm foundation. In our experience of life we find that these two attributes are contradictory. They are like fire and water. When you love someone you are not in awe of them and when you are in awe of them you do not love them. This is the meaning of “something that no mouth can utter nor any ear can comprehend.”  Nevertheless concerning the service of the Blessed One these attributes are mutually complementary. Together they create a whole. This idea is alluded to in a number of verses: My beloved is shiny and red (Song of Songs 5). Shiny alludes to the attribute of kindness and love; red alludes to severity and awe. You have become enlightened to know that Hashem is God (Ha-elohim); there is none besides Him (Deuteronomy 4). These two names, Hashem and Elohim, represent the attributes of love and awe respectively. They are one; these attributes need to be unified in a person’s service. The same idea is conveyed by the verse (Deuteronomy 4), Know this today and contemplate it in your heart: Hashem is God (Ha-elohim) in the heavens above… The two attributes are one. We can suggest that the same idea is conveyed by the verse, Hear O Israel, Hashem is your God; Hashem is one; both of these qualities are necessary for one’s service to be whole and complete. Through this one’s service stands firm.

 

   The sages said (Berachot 16b), “There are only three patriarchs (avot)—Abraham, Isaac, and Jacob.” We can explain this as follows: Abraham represents the quality of kindness—love; Isaac represents the quality of discipline—awe. In the writings of Arizal we find that the idea of the binding of Isaac (akeida) was that Abraham’s attribute be bound to Isaac and Isaac’s attribute be bound to Abraham. Through this binding together of love and awe Jacob, who represents the attribute of harmony, could emerge. Jacob is known as “the choicest of the patriarchs” (bechir ha-avot) for he represents that state in which the attributes of love and awe are unified. For this reason the phrase, the two of them went together  is written twice: one represents the unification of Abraham with Isaac—love with awe; for this reason it is written, Now I know that you are a God-fearing person, for until now Abraham’s attribute had only been kindness—love, and now he had attained the attribute of awe; the second time represents Isaac being unified with Abraham—awe with love. For this reason it is written immediately after this passage: After these things it was told Abraham “Milka has given birth…” As soon as Isaac was fit to produce the attribute of Jacob, his soul-mate was born. They are called “patriarchs” (avot) for this reason for it is only when one possesses these attributes in a unified manner that his service of Hashem stands firm.

 

[Service of Hashem: Section Two] Chapter Three

 

   In the Midrash Tanchuma (Parashat Re-eh, 13) we find the following comment on the verse, You shall surely tithe (aser taaser):

 

This is the meaning of the verse (Proverbs 31), She does not fear snow in her household for all her house is draped with linens (shanim). Hezekiah said: The judgment of the wicked in Gehinnom lasts for twelve months—six months of sun and six months of cold and snow... I think that the same applies to Israel? Scripture says, She does not fear snow in her household for all her house is draped with linens.  Do not read “linens” (shanim) but “two” (shnayim)—circumcision cutting and peeling; tzitzit and tefillin; You shall surely provide (haanek taanik); You shall surely give (naton titen); You shall surely open your hand (patoach tiftach); You shall surely tithe (aser taaser).

 

We can explain this Midrash in light of the idea that the foundation of one’s Jewishness is according to his level of love and awe of the Almighty. A mitzvah performed without love and awe does not ascend heavenward. This is the meaning of the statement: “Do not read “linens” but “two,” for mitzvot require the two dimensions of love and awe for them to be complete. The list “circumcision cutting and peeling; tzitzit and tefillin” also alludes to these two aspects—love and awe. We can explain the idea of Gehinnom being six months of sun and six months of snow and cold in the same way. The purpose of Gehinnom is to purify the stains on a person’s soul. Some stains stem from the aspect of awe and severity—corresponding to the attribute of fire—and they require six months of fire for their removal. Other stains stem from one’s attribute of love; these require water—snow and cold—for their purification. When Israel fulfills the mitzvot in a manner of “twos”—with love and awe—they do not require the purification of Gehinnom for their twofold observance of the mitzvot is what purifies them.

 

   In light of the above we can say that one attains wholeness when these two attributes are well-mixed. Hashem created humans with limbs in pairs—right and left; each one helps the other. Similarly it is not good for man to be alone for man stems from the side of kindness and woman from the side of severity. Blessing and birth come from the two together. The same is true for one’s service of Hashem. Scripture alludes to this in its description of the angels who serve God (Isaiah 6): They cover their face with two wings; they cover their legs with two wings, and with two wings they fly. The two wings of love and awe are necessary in the higher attributes of human functioning—they cover their face with two wings, and in the lower attributes—they cover their legs with two wings. When a person does this—with two wings they fly. He will be strong and firm and never falter. He will be increasingly strong and elevated.

 

   Every Jew needs to unify the two attributes of awe and fear in his service of Hashem. This service is not only for the great tzaddikim but for every Jew! In fact every Jew is obligated to exert himself to acquire them. In the physical world these two attributes appear to be contradictory but in their spiritual root level there is no contradiction. In the introduction of the holy Zohar it is written that the essence of awe of Hashem is “because He is great and rules over all; He is the source and root of all the worlds.” This is also the foundation and source of the attribute of love. This is why the expression “pleasantness of awe in You” (noam yiratecha) is used, for awe of the Almighty is pleasant; it is mixed with the attribute of love.

 

[Service of Hashem: Section Two] Chapter Four

 

   One’s service needs to contain a mixture of love and awe. These two attributes also  include expansiveness and limitation. One the one hand it would seem that one’s service should be entirely expansive, as it is written (2 Chronicles 17), He lifted his heart in the ways of Hashem. One would think that one needs to serve Hashem with passion and enthusiasm in a manner that has no bounds—a service that is above time and order and all boundaries. On the other hand, we find that a person needs boundaries to prevent him from falling spiritually. The holy Torah determines fixed times for the Sh’ma and for daily prayer. These fixed times provide a Jew with a framework in which he can live his life. The truth is that these boundaries do not limit a person’s spiritual growth. The attributes of expansiveness and limitation are actually mutually complementary. We may compare it to someone who has a home. Because he has a home he enjoys strolling outdoors. Someone who lacks a home though and lives outdoors is fundamentally lacking.  In the service of Hashem first needs to have a strong framework—a framework that remains no matter what happens. The foundations of the Halachah are is spiritual home. This foundation enables a person to then climb and soar to the highest heights—above all the boundaries, times, natural tendencies and desires that limited him. Setting limits is also important for if a person sets limits for his time he will also be able to set limits to his body, his eyes, his hands, and even his thoughts to some extent. One who habitually breaks limits will have no boundaries in any aspect of his life. Our master the holy Elder of Slonim commented on the verse (Numbers 22), a fence on this side and a fence on that side… Bilaam’s leg was jammed against the wall—In order to subdue one’s negative attributes (“Bilaam”) one needs to put a wall on either side of them. Boundaries preserve a person’s integrity. When the two are combined—expansiveness and limits—a person attains a spiritual state of wholeness.

 

[Service of Hashem: Section Two] Chapter Five

 

   Another important principle essential to the attainment of consistency in one’s service of Hashem through combining the two attributes of love and awe is the following: On the one hand a Jew must believe that the Blessed Holy One loves him immensely as it is written, You are children of Hashem your God. Our master, the holy Elder of Slonim would say that it is a mitzvah to constantly remind oneself that the Halachah follows Rabbi Meir that they are called “children” regardless of their behavior. The blessed Holy One loves them even if they sin and He dwells with them even when they are impure. On the other hand, a person needs to realize the terrible damage that he causes each time he transgresses and the darkness that his actions bring to all the worlds when he sins. He needs to realize that sin distances him from the Blessed Holy One and creates barriers between himself and his Heavenly Father as Rambam writes (Laws of Teshuva 7): “Sin causes him to become hateful, disgusting, distant and abominable to the Omnipresent.” This is a fundamental aspect of the attribute of awe.

 

   One needs to do the same reckoning in relation to the quality of humility. On the one hand the sages said (Avot 4), “Be very very lowly of spirit.” It is written concerning Moses (Numbers 12), And Moses, the man, was very humble—more humble than any man on the face of the earth. At the same time one needs to recognize just how valuable  he is—he is created in the image of God! The sages said (Avot 3): “How dear is a person for he was created in the divine image. This great love—the fact that he is in the divine image—is made known to him.” The holy books say that one should have the quality of “holy boastfulness.” This would seem to be in contradiction to the attribute of humility.

 

   The truth of the matter is that when a person has clarity he will realize that there is no contradiction. If we consider a person’s essence, the rock from which he was hewn he is capable of attaining the highest levels. Nevertheless, if we consider his actions and behavior his state is lowly—more lowly than any man on the face of the earth. A person needs to know when to “break” himself with the knowledge of his lowliness and when to find encouragement in Hashem’s love and the recognition of his soul’s greatness. These two together cause a person’s divine service to be consistent. The author of Avodat Yisrael (Parashat Shoftim) comments on the saying of the sages (Chagiga 2a), “A person who is blind in one eye is exempt from the “seeing offering (r’iya).” A person always needs to “see” two things—the greatness of the Creator, and his own lowliness. Someone who cannot see one of these is not able to elevate himself and “see” the Creator.

 

[Service of Hashem: Section Two] Chapter Six

 

   In chapter three above we quoted the Midrash on the verse, She does not fear snow in her household for all her house is draped with linens.  “Do not read “linens” (shanim) but ‘two’ (shnayim).” This Midrash expresses the fundamental idea for a service that utilizes the combination of two elements. We have spoken of the combinations of love and awe, expansiveness and discipline, and greatness and humility.  A further necessary combination is that of Torah and service. There are some who say that one should exert most of his efforts in Torah and that a person has the power to overcome his evil inclination through Torah alone for “Torah shields and saves” (Sotah 21a). Others quote the verse, the beginning of wisdom is the awe of Hashem and claim that one can only overcome his inclination through serving Hashem and studying Mussar. Those who support the latter opinion say that Torah study alone is insufficient for it is written (Psalms 50), God says concerning the wicked: Why do you speak of My laws? One can also find different opinions concerning the question of whether one’s emphasis should be on the intellect or on the emotions. Some claim that one can convince himself through use of intellect to despise evil and choose the good and that this intellectual stance will affect his behavior in all situations. Others claim that it is necessary to arouse one’s passion for the service of the Blessed One and that through this he overcomes his negative urges and chooses the good.

 

   Concerning all these debates the answer is: “How long shall we sit on a stool of one leg?” A whole service is one in which a person combines both of these aspects—Torah and service, intellect and passion. The combination is necessary. Also two are better than one for if, for some reason, a person is unable to be involved in the one, he will still have the other. This way he will always stand firm in his divine service.

 

   Included in this idea of the need to combine two aspects is the idea derived from the verse, You shall appoint judges and offices at all your gates…and they shall judge the people with righteous judgment. Judges refers to contemplative intellectual activity that restrains a person from sinning and doing what is evil in the sight of Hashem. Officers refers to subduing one’s inclination through self-denial and fasting; this diminishes one’s desires. The author of Beit Yosef would carry a sack of stones on his back in order to subdue his “stiff neck.” Though he could have used his powers of intellect for this, intellect is not enough to attain wholeness. Neither intellect nor self-denial alone is enough. One needs the combination of judges and officers. This is a great principle in the service of Hashem: It is the combination of one’s spiritual powers—“two pillars of truth”—that gives a person the basis and wholeness to stand firm in the service of Hashem.

 

Section Three

 

Service of Hashem   (Part Two)

 

Chapter One

 

   In the previous essay we explained that one’s commitment to Torah and the service of Hashem needs to be independent of one’s circumstances and mood. We explained that one attains this consistent commitment through cultivating the “two pillars of truth”—love and awe, and that the combination of these two qualities creates a firm foundation for one’s service. In this essay we will explain what a person is to do when his mind and heart seem to be blocked. How can a person come to a state of solidity in his divine service when he feels neither love nor awe? How can a person in such a state ensure that he does not get swept away in the winds of spiritual adversity that he is experiencing?

 

   In such a state one’s main service needs to be in the manner of “accepting the yoke of the Kingdom of Heaven”—like an ox accepting its yoke or a donkey accepting its load. This is the attribute of Kind David—peace be upon him. The sages alluded to this idea with the words (Rosh Hashana 25a), “David, King of Israel is alive and standing.” Every intellectual and emotional attribute can occasionally “die.” The attribute of Kind David however—the attribute of “accepting the yoke”—is one that never dies. This attribute is about simple effort and one always has access to it. The sages say as follows (Taanit 4a):

 

The Community of Israel said before Him: “Master of the Universe! Place me as a seal upon your heart!” The Blessed Holy One replied: “My daughter! You are asking for something that is sometimes visible but sometimes not visible. I will make something for you that is always visible, as it is written, Behold I have engraved you upon the  palms of my hand!”    

The author of Yaarot D’vash comments on this. The palms of the hand are an exposed part of the body. The attributes of the heart and mind are sometimes inaccessible. The palms of the hand symbolize action and effort. When one expends effort and action in accepting the yoke of the Kingdom of Heaven and fulfilling the Torah and mitzvot—this is an approach that is always accessible. We can explain another saying of the sages in the same manner. The sages said (Shabbat 30a) that when Solomon built the temple he wanted to bring the holy ark into the Holy of Holies but the gates remained stuck to one-another. He recited twenty-four songs of prayer and was still not answered. He said (Psalms 24), Lift up your heads O gates; rise up O eternal openings and let the King of Glory come! He was still not answered. But when he said (2 Chronicles 6), Eternal God! Do not turn away the face of your anointed one! Remember the kindness of David Your servant—he was immediately answered. Our master, Rabbi Shmuel of Slonim, explains that gates refers to intellect and eternal openings refers to the emotions. Solomon wanted to infuse the attributes of intellect and emotion with divine light—let the King of Glory come—but he was not answered for these gates were closed and the light would not enter them. Nevertheless, when he said remember the kindness of David Your servant he was answered, for the quality of simple effort, “accepting the yoke,” is effective even when one’s intellect and emotions are closed.

 

   There are two levels of congestion of the mind and heart. One is when there simply is a lack of light. The other is when a person has fallen spiritually and his behavior has caused a “barrier of iron” to stand between him and the Holy One. It is concerning the latter that the sages say (Avodah Zarah 4b), “David only sinned in order to demonstrate how an individual does teshuva.” This strategy of “accepting the yoke” is effective even for a person who has sinned for, through his effort, he will be encouraged and strengthened in his teshuva. In Psalm 51—A Psalm of David, when he came to Bat Sheva we find David saying, I will teach sinners Your ways and transgressors will return to You. The sages also allude to this idea of the “acceptance of the yoke” being David’s attribute in their saying (Berachot 4a): “David said: ‘All the kings of East and West sit together in groups in all their glory while I dirty my blood… in order to render a woman pure for her husband.’” The meaning of this statement is that all the attributes have great levels of illumination but the attribute of David, King of Israel—the attribute of the simple “acceptance of the yoke of the Kingdom of Heaven” is one of constant dirty hands with blood. The word “blood” is symbolic here, as it is written (Ezekiel 16), I passed over you and saw you wallowing in your blood. “Blood” alludes to passionate desires and burning urges of the evil inclination that “make one’s blood boil.”  When a person is in such a state he is “bloody;” he has no access to his intellect and feels neither love nor awe of God. His only recourse in such a state is “acceptance of the yoke” with all his might—until his very last drop of blood. This effort is what “renders a woman pure for her husband”—it will bring a Jew to come together again with Hashem for this attribute of accepting the yoke is always accessible. We can explain another saying of the sages in the same manner. They said (Yoma 22b): “Saul erred once and his kingship was forfeit. David erred twice yet his kingship remained.” Saul is known as Hashem’s chosen            (1 Samuel 21); this alludes to attributes of mind and heart for Saul’s service was in the manner of attaining illuminations. For this reason as soon as he erred and fell spiritually even once, he lost his kingship. David, in contrast, remained king though he experienced two failings—two events in which he lost both his love and his awe. This is because David’s attribute is the attribute of simple effort and such effort is effective even when one loses the illumination of intellect and emotion.

 

[Service of Hashem: Section Three] Chapter Two

 

   A person only has stability in his spiritual life when he accepts the yoke of the Kingdom of Heaven regardless of how he is feeling. A person is compared to a “small city (see Nedarim 32b). Even if the inhabitants of a city are all wise and understanding, it can only be ruled with strong leadership. Even if the leaders rule according to their love of the people, as soon as their love is interrupted their leadership will cease. The leadership can only be successful if they implement laws that obligate all the city’s inhabitants regardless of their understanding. Understanding and love are experiences that are added over and above the basic stability of the city. The Blessed Holy One created many organs in pairs—eyes, ears etc… but there is only one head, for it is not possible to serve two masters in a stable and consistent manner. The sages said, “There is one leader in the generation, not two.” They also alluded to this idea in their saying (Berachot 61b): “The righteous are judged by their good inclination. The wicked are judged by their evil inclination. The in-between people are judged by both inclinations.” The righteous do occasionally sin as it is written (Ecclesiastes 7), There is no righteous person in the land who does good without ever sinning. Nevertheless their determining leader—their “judge”—is their good inclination. The wicked also perform good deeds and mitzvot, nevertheless their decision making process is in the hands of their evil inclination. The in-between people are led by both inclinations; they have no stability; sometimes they are led by one inclination, sometimes by the other.

 

   We can say that this idea is expressed in the verse (Exodus 13), Moses took the bones of Joseph with him. The sages in the Midrash remark that this verse is thematically linked to the verse (Proverbs 10), the wise of heart takes mitzvot. The explanation is as follows: “Moses” symbolizes awareness (daat); “the bones of Joseph” symbolizes simple acceptance of the yoke of the Kingdom of Heaven—something that permeates all one’s physicality to the very bones. This is the idea of Joseph’s test. When a person is tested he experiences no special spiritual illumination. The only thing he has is the basic commitment and simple acceptance of the yoke of the Kingdom of Heaven through which he has instilled the awe of the Holy One into his bones. This is the meaning of the verse, Moses took the bones of Joseph with him: Despite Moses’ great spiritual attainments he still committed himself to the basic service of accepting the yoke. In this way his service was complete. He was not only committing to serving Hashem with his mind and heart but even in the absence of intellect and feeling his whole being was committed to Hashem. Through this basic commitment a person comes to have a stable service regardless of circumstances.

 

[Service of Hashem: Section Three] Chapter Three

 

   The holy Elder of Slonim, author of Be’er Avraham, explains this idea at length (Parashat Nitzavim). He writes that the main ingredient of teshuva is full acceptance of the yoke of the Kingdom of Heaven. It is written in the holy Zohar (Tikkunim 130b), “A person needs to coronate the Blessed Holy One over his every limb.” This idea is expressed in the reason for the servitude of the Hebrew slave. It is written (Exodus 21), He shall work for six years and go free on the seventh. The reason that he goes free on the seventh year is because a slave cannot have two masters. It is written (Leviticus 25), for the Children of Israel are My slaves. The Hebrew slave must therefore go free in order to show that his true master is not his human master but Blessed Hashem. Similarly a person needs to check his every limb to ensure that it is in the domain of holiness and is not being ruled by the evil inclination. The basic idea of teshuva is ensuring that every limb is serving only the Holy One as is fitting. There are limbs and organs that are of central importance such as the mind—for one’s thoughts influence one’s behavior. A person must ensure that his thoughts are committed to the Holy One. His state of faith also has much to do with his mind. He needs to check whether his state of faith is consistent in all circumstances, whether he is able to “bless on misfortune just as he blesses on good fortune.” He should also examine his desires and determine whether they are directed towards the Holy One or whether—God forbid—they are directed towards selfish desires. He should also examine whether he is more disturbed by his lack in worldly matters or by his lack in his service of Hashem. He needs to make sure that all his limbs are dedicated to the service of Hashem. He is then considered a servant of Hashem and, through this, he comes to have love of Israel for it is the nature of servants to love one-another.

 

    In light of this holy explanation concerning stability in the service of Hashem and the necessity for dedicating all one’s limbs exclusively for the service of Hashem, we can also understand the statement of the sages (Avot 6), “the only free person is one who is inclolved in Torah,” for one who is not involved in Torah is ruled by his desires and urges.

 

   The matter of coronation of Blessed Hashem over all one’s limbs in a consistent manner depends on one’s ability to exercise self-control.  There are people who are unable to control themselves physically. Such people are considered to be very defective. One who is asleep may not be able to hold his head up. Similarly, in the spiritual realm, only a person who has self-control is able to appoint the Holy One as his master. A person needs to stand so firm in his decision that nothing can make him change his mind. He must begin with actions and slowly elevate himself more and more until he dedicates his thoughts also. This is already a very high level. However, as long as a person is unable to be firm in his decisions he will not be emotionally stable and he certainly will not be able to reach spiritual stability. The difference between a person who is in control of his body and one who is not is like the difference between a person and an animal. Maharal writes in Derech Hachaim that the difference between a devoted student of Torah (Talmid Chacham) and an ignoramus is not only in their intellect, emotions, and spiritual life, but is also in their bodies; their bodies are different.

 

   The first foundation of teshuva is that a person take control of himself and accept the sovereignty of Blessed Hashem over his every limb. The early rabbis have stated that one who does teshuva is required to immerse himself in a mikveh just as a convert does. This is because conversion is essentially a person accepting the yoke of the Kingdom of Heaven upon himself. A person’s Jewishness is according to the degree that he exercises self-control.   The author of Beit Avraham said that a soldier who is injured in battle must not examine his wounds on the battlefield. He must first flee to shelter from fire. Only then should he examine his wounds. The same idea applies here. The beginning of teshuva is when a person devotes himself like an ox to the yoke or a donkey to its load. It is also for this reason that Rosh Hashana—the day when we accept the sovereignty of Hashem upon ourselves—precedes Yom Kippur—the day of rectification of sin.

 

[Service of Hashem: Section Three] Chapter Four

 

   We have already mentioned that one who has not been able to attain a stable and consistent through love and awe of Hashem should nevertheless exert himself with tremendous effort “like an ox taking its yoke or a mule taking its load.” Faith is another quality that will enable his service to be stable, for faith is a firm foundation of Torah and through his assertion of pure and refined faith—even in the darkest moments—he will merit having a stable and consistent service.

 

   The sages said as follows (Makkot 24a):

 

Rabbi Simlai expounded: Moses was told of six hundred and thirteen mitzvot. Three hundred and sixty-five of them are negative and two hundred and forty-eight of them are positive… David came and established them on eleven, as it is written (Psalms 15), A Psalm of David… Who will dwell in Your house? Who will live on Your holy mountain? One who walks sincerely… Isaiah then went and established them on two, as it is written (Isaiah 56), Thus says Hashem—Observe what is right and do what is just… Habbakuk came and established them on one, as it is written (Habbakuk 2), and the righteous lives by his  faith.

 

Our master, the holy Elder of Slonim—may his merit shield us—explains in Beit Avraham (Parashat Shoftim) that the prophets established general principles through which one can observe the Torah. The Torah, with its six hundred and thirteen mitzvot, its laws and decrees, is longer than the earth. A person needs to realize how every detail of Torah pertains to him, the areas that are particularly challenging for him, and the areas in which he experiences the greatest resistance. Each mitzvah actually presents its own challenge to a person and it is therefore difficult to observe the entire Torah with all its particular details. For this reason the prophets established general principles that embrace the Torah—the perfecting of one’s character traits. Character traits pertain to a person’s heart. Like a tree, a healthy core affects the external. At first they established eleven essential attributes of character. Later, when the generations grew less knowledgeable, Isaiah established them on two attributes—judgment (mishpat) and righteousness (tzedaka). These two attributes actually include all a person’s behavior. “Judgment” refers to the attribute of severity (gevura) which is also the attribute of awe, and “righteousness” refers to the attribute of kindness (chesed) which is also the attribute of love (ahava). A person can come to upholding the entire Torah through rectifying these two attributes. Nevertheless it can also happen that one’s defects can prevent him from experiencing any improvement in these two attributes. He may not be able to arouse any love or awe of the Almighty. For this reason “Habbakuk came and established them on one”—and the righteous (tzaddik) lives by his faith.  When one believes that the Blessed Creator rewards those who observe His mitzvot and punishes those who transgress them, his faith will bring him to experience “justice” and “righteousness”—love and awe of the Holy One. The main aspect of one’s service is his attaining these two attributes.

 

   His explanation supports what we have been saying—that one’s love and awe are what causes one’s service to be firm and stable. “Habbakuk came and established them on one” because one can attain these two attributes through faith. We can also say that Habbakuk was giving advice on how to deal with life’s darkest periods, periods characterized by the verse, I will surely hide My face on that day. This hiding of the divine face can apply to a period in the life of an individual or a period in the life of the nation, a period in which a person does not experience the love and awe of the Blessed One. The advice he gives for remaining firm and stable in such situations is to strengthen one’s faith in the Blessed One through tremendous exertion—the tzaddik lives by his faith. The tzaddikim have said that the final test before the coming of the messiah will pertain to faith. One who exerts strong and pure faith will survive and remain firm through all the ordeals—both physical and spiritual. The sages said (Mechilta, Beshalach 6): “Our ancestors were redeemed from Egypt in the merit of faith, and the future redemption will also come in the merit of faith.”  This includes both individual and national redemption. When one exerts faith he becomes more stable in his divine service.

 

 

Section Four

 

The Intrinsic and the Incidental

 

Chapter One 

 

   The task of the People of Israel is to become a kingdom of priests and a holy nation. This refers to becoming a holy entity, not only a people that behaves in a holy manner. One can be Jewish by birth or by behavior but the task is to be essentially and intrinsically Jewish—Jewish in mind, feelings, desires—even in one’s bodily functions. One should not become as an animal when engaging in activities that we have in common with animals. The holy books explain the verse (Leviticus 18), Do not do as the deeds of the Egyptians…and the Canaanites… as referring to permitted activities—When you are involved in  your daily activities do not do these in the manner of the Egyptians and Canaanites, for you are a Jew! A Jew is a child of the King and needs to perform his activities with special refinement. There are those who study Torah and observe the mitzvot with great detail but they lack a foundation within; they lack essential Jewishness. There are also those who are the opposite; their deeds are not particularly noteworthy but they are Jewish through and through. Both of these are necessary for wholeness. One needs to be essentially Jewish internally and conduct oneself Jewishly in all the details of one’s life. The spiritual level of a Jew depends on the degree to which he has purified himself and become essentially Jewish.

 

   For an essential Jew it makes no difference whether he is studying Torah or engaging in physical activities. He is not only the King’s servant at certain times. He is a loyal servant at all times, day and night. In the book, Be’er Mayim Chaim the author writes that it is known that the first two letters of the holy divine name (yud, heh)  represent a higher level than the last two letters (vav, heh). Nevertheless we find that many physical activities contain the first two letters. Examples are: “eating” (achila), “drinking” (sh’tiya), “copulation” (biya), “sleeping” (sheina), and “talking” (sicha). Regarding matters pertaining to the service of Hashem, however, we find that they contain the last two letters of the divine name. Examples are: “Torah,” “mitzvah,” “service” (avoda), and “holiness” (kedusha). This alludes to the idea that a faithful Jew is one whose every activity—whether physical or spiritual—bears the seal of the name of the Blessed One. When even one’s physical and mundane activities are devoted to the Blessed One this brings about the fulfillment of the Blessed One’s will “to have a dwelling place in the lower realms” (Tanchuma, Bechukotai). The measure of genuine service of the Holy One is when one’s physical mundane activities are holy to Hashem. It is for this reason that Rambam begins his great work with Laws of Torah’s Foundations—faith, love of Hashem, awe of Hashem, and matters of character traits. These all pertain to one’s inner life, to the quality of becoming a Jew in essence.

 

   These matters are “foundations;” they are as essential as the foundations of a building. One’s Jewishness cannot be something partial. It must be whole and all-encompassing; it must involve all his limbs, his mind and heart, and all his being. “My heart and my flesh will sing to the Living God.” One can only fulfill these mitzvot that pertain to one’s inner life through total dedication.  We that the “students of Abraham our father” are described as being (Avot 5), “generous, modest, and lowly of spirit.” These qualities are essential ones. When one becomes a “student of Abraham our father” these radiate from his essence. We will explain this in due course.

 

[Service of Hashem: Section Four] Chapter Two

 

      The main purpose of creation is that a person attain a state of essential goodness as it is written (Isaiah 11), for the earth will be filled with the knowledge of Hashem as the waters cover the sea. This verse alludes to the idea that although in the beginning the earth was chaos and void and darkness… (Genesis 1), in the future even the physical dimension—the earth—will be filled with the knowledge of Hashem. The same is true for every individual, for a person is a “miniature world.” A person begins life as essentially bad, as it is written (Genesis 8), for the inclination of a person’s heart is evil from his youth. A person’s nature is to be drawn to evil until he transforms his essence for the good. This idea is also reflected in the fact that the early generations were basically evil—the generation of the flood, the generation of the Tower of Babel—until the world of correction began through the holy patriarchs. At that time it was only the work of individuals. With the giving of the Torah, however, the whole creation began to be a world of rectification. This is the meaning of the sages’ saying (Shabbat 146a) that at Mount Sinai “their slime ceased.” Their nature was purified so that they could become a treasured people.

 

   The sages also allude to this idea in their saying (Shabbat 88a): “The Blessed Holy One made a condition with the creation. If Israel receives the Torah—well and good. If not—I shall return the world to a state of chaos and void.” This is not a punishment if Israel does not accept the Torah. It is a simple consequence. Through Torah the nature of every individual and the world as a whole can attain perfection and be transformed for the good. Without Torah there is no essential goodness; the creation is not rectified, and the world turns into chaos.

 

   Before the giving of the Torah only exceptional individuals—such as our holy ancestors the patriarchs and the tribes—were able to transform and rectify their physical natures to the point of becoming essentially good. After the giving of the Torah every Jew is able to do this. At the giving of the Torah it was said of the people (Psalms 82. See Avodah Zara 5a), I said: You are divine! You are all sons of the Most High! The people were like angels for they had transformed their essential nature. In Pirkei deRabbi Eliezer it is written (Chapter 41) that all those who stood at Sinai became like the ministering angels. They experienced no more impurity and no worms consumed them after they died, for their essential nature was good. They only fell from this level through the sin of the golden calf.

 

   There is essential good and there is essential evil. There are mitzvot through which a person   comes to be essentially good and thee are sins that bring a person to become essentially evil. This is why one must die rather than commit any of the three sins—sexual crimes such as incest and adultery, murder, and idolatry. It is better to die than to become essentially evil. Similarly it is written in the holy Zohar that the lower form of teshuva is not effective for sexual sins. These sins are called evil as it is written (Genesis 38), Er, the first-born of Judah, was evil in the eyes of Hashem so Hashem killed him. The difference between the two words for “evil”—“ra” and “raah”—is as follows: The word “raah” relates to an evil deed; the word “ra” relates to an essential evil. Scripture describes Er as “ra.” God killed him because he had become essentially evil.

 

[Service of Hashem: Section Four] Chapter Three

 

   We will now elaborate on the meaning of “intrinsically good” and “intrinsically bad.” The Blessed Holy One created a world of choice. There exists a force of good and holiness and a force of evil. “Intrinsically good” means that a person is governed by what is good and holy even if he occasionally stumbles into error. The sin of such a person is a kind of accident; it is no a genuine expression of the person’s nature. The opposite is true of one who is intrinsically bad. Such a person is like a prisoner, governed by the forces of evil. Even when he involves himself in Torah and good deeds these are only incidental for he remains governed by his evil nature. Such a person’s resolutions will constantly fail; he will always return to his original nature—it was not known that they came into them. As long as he remains under the governance of the side of evil he is not free to do as he wishes. When a person is in such a situation his task is to exert himself with the utmost effort and devotion to free himself from the force of evil and transform his nature for the good. The sages allude to this idea (Berachot 61b): “The tzaddikim are ruled by their good inclination… The wicked are ruled by the evil inclination… The in-between people (beinonim) are ruled by both…” The tzaddikim are those who have become intrinsically under the governance of the good. The wicked are those who remain essentially under the governance of evil. The in-between people are those whose spiritual service lacks stability; sometimes they are dominated by evil and at other times they overcome their nature and cause it to be dominated by the good.

 

   The sages alluded to a sign by which a person can know what his situation is. They said (Avot 5): “The students of Abraham our father are generous, modest, and humble. The students of wicked Bilam are miserly, arrogant, and greedy.” Abraham our father was one who embodied the quality of intrinsic goodness; Bilam was one who embodied the opposite. These qualities are an indication of a person’s essential spiritual state. The sages say (Bereishit Rabba 59):

 

(Psalm 24) Who can ascend the mountain of Hashem? This refers to Abraham our father as it is written (Genesis 22), go forth to the land of Moriah and offer him up as an offering on one of the mountains which I will tell you. (Psalm 24) And who can remain in His holy place?—This refers to Abraham our father as it is said concerning him (Genesis 19), to the place where he had stood in the presence of Hashem.

 

 Abraham embodied the quality of being able to ascend the mountain of Hashem for he had shaken off his urges and material drives. Abraham also had the even greater quality of being able to remain in His holy place—to consistently stay in a holy state even when the world was shaken up by destruction as happened at Sodom and Gomorrah. The reason Abraham was able to achieve this is because his goodness stemmed from his essence. It did not depend on external circumstances. No power could sway him from his place; he remained firm and strong.

 

   We can explain a statement of the sages in a similar vein. The sages say (Chagiga 9b) on the verse (Malachi 3), You will return and see the difference between one who serves Hashem and one who does not—“One who reviews his lesson one-hundred times is not like one who reviews it one-hundred and one times.” It is bewildering to think that the difference between one who serves Hashem and one who does not is expressed in a single extra review! The explanation is that one who serves Hashem means that his service is intrinsic, not accidental. The sages knew the depth of a person’s being. They determined that a person can review his lesson one-hundred times without being one who serves Hashem intrinsically. Such a person may gain understanding and personal satisfaction each time he reviews his lesson. His review is thus not a genuine expression of service of Hashem. When he reviews for the one-hundred and first time though, he does not add any more understanding or depth. This extra time is purely for the satisfaction of the Blessed One. Such a person is one who is intrinsically a servant of Hashem. He is clear of any speck of personal gain.

 

[Service of Hashem: Section Four] Chapter Four

 

   In light of the above we see that there are two dimensions of a person’s service. First and foremost one needs to become intrinsically good, governed exclusively by his good inclination. Secondly he needs to put forth effort to ensure that his evil inclination does not catch him off guard perchance whether in matters of action, speech, thought, or even a forbidden glance. This can be compared to a battlefield where the main military forces protect the region from the advances of the enemy, yet there are also forces stationed inside the region preserving the region from internal enemies. If the internal enemies become too numerous they can rebel and take over the government. Likewise, many occurrences of evil acts can cause a person to come under the dominance of evil.

 

   Sexual sins are especially relevant here. These are known as evil in the eyes of Hashem. These involve the attribute of yearning (teshuka) which includes the mind, emotions and limbs. The tzaddikim have said that all a person’s spiritual elevation and descent depends on this attribute. This is alluded to in Jacob’s dream (Genesis 28), Behold! A ladder standing on earth. Its head reaches the heavens and behold! The angels of God are ascending and descending on it. “Ladder” refers to the attribute of Yesod, the attribute that represents sexuality. All of the ascents and descents of the tzaddikim, the angels of God, depend on the degree to which they have sanctified themselves in this area. When one is defective in this area he can become intrinsically bad—God forbid. One can only rectify this defect through supernal teshuva, through arousing his passionate yearning and desire for the Blessed Holy One and His Torah. When he accomplishes this he becomes intrinsically good once more.

 

[Service of Hashem: Section Four] Chapter Five

 

      It is written (Genesis 8), …for the inclination of a person’s heart is evil (ra) from his youth. We have already explained that the word “ra” denotes essential evil, in contrast to the word “raah” which denotes evil behavior. Here the Torah testifies that a person’s material nature is essentially evil. Similarly it is written (Psalms 51), Behold, I was conceived in sin… As long as a person has not caused the light of his soul to rule—the soul which is hewn from the very Throne of Glory—all of his drives and tendencies will incline to the side of evil. Nevertheless God made this opposite that, for He created an essentially good soul within a person and enabled him to overcome his natural evil. Good banishes evil as light banishes darkness. The intrinsic good within a person’s soul has the power to transform his evil nature.

 

   There are two ways of effecting this transformation—one natural and one supernatural. The natural way is described by Rambam as follows (Hilchot De-ot 2:1):

 

Concerning bodily illnesses there are people who taste bitter as sweet and sweet as bitter. There are also people who desire and crave foods that are not fitting to be eaten… Similarly there are people who are spiritually ill, who desire and love evil traits, who despise the good way and are too lazy to walk it… What is the remedy for the spiritually ill? Let them go to the wise ones who are the healers of souls. They will heal their illnesses through their teaching of traits until they bring them back to the good path. Solomon says concerning those who recognize their own evil traits yet do not go to the wise ones for healing (Proverbs 1), fools despise wisdom and correction.  

 

Rambam further writes (2:2):

 

How are they to be healed? We instruct one who is prone to anger to desensitize himself to personal insult and injury. He should continue in this manner for a long time until anger is uprooted from his heart. If he is haughty he should behave in a manner of great self-deprecation… until his haughtiness is uprooted from his heart.

 

It is apparent from Rambam’s words that matters such as haughtiness and anger are part of a person’s nature and that the way to uproot them is through behaving contrary to them until the essential evil is uprooted from within him and transformed into essential good.

 

   There is also a supernatural way to uproot one’s evil root and transform it to essential good. This is through the light of the soul infiltrating the darkness of the body. “A little light pushes away much darkness.” Evil melts away at the sight of light and holiness.

 

   Thee two ways are alluded to in Jacob’s dream. Behold a ladder standing on the ground and its head reaches to the heavens. Behold Hashem stands over him… The ladder alludes to a manner of serving Hashem in which one elevates oneself rung by rung. Yet there is also the manner of behold Hashem stands over him… This is higher than all else. When one holds close to Blessed Hashem and sees His light he controls all his material drives, his urges and tendencies; he is transformed into one who is essentially good.

 

[Service of Hashem: Section Four] Chapter Six

 

   The sages say (Avot 1): “The world rests upon three things—upon Torah, upon service, and upon deeds of kindness.” The world as a whole depends on these three things and so does the private world of every individual, for these things transform one’s essential evil into essential good. In order for such a transformation to occur, one needs to be absolutely united with these three things: One’s Torah should be an inseparable part of him—bone of my bone, flesh of my flesh. His union with Torah should be in the manner of marriage and not something happenstance—he only learns when his mind and heart are open. The sages (Sanhedrin 99b) comment on the verse (Proverbs 6), One who fornicates with a woman is devoid of sense—“This refers to one who studies Torah on occasion.” The sages’ intent here is that such a person only studies Torah when he desires it. His relationship to Torah is in the manner of fornication rather than marriage. Torah should be with a person for life—“for they [words of Torah] are our life and the length of our days. We will contemplate them day and night.” We will contemplate them in times of darkness and in times of light. The difference between a person who has this essential commitment to Torah and one who only studies on occasion is like the difference between night and day. Torah can become part of a person and transform him in a way that no other wisdom can. The sages say (Avot deRabbi Natan): “Words of Torah are absorbed in a person’s blood.” Torah becomes part of one’s very being. The saying “ben-Torah” (son of Torah) alludes to this essential connection.

 

   The same idea applies to service. “Service” includes both the Temple sacrifices and prayer—the service of the heart, as it is written (Lamentations 2), Pour out your heart like water before the face of Hashem.   Though we no longer have the service of the Temple, nevertheless, a person can still perform sacrificial service today through deliberately not fulfilling something that he has a great desire for—something for which his evil inclination burns within him to fulfill. In this manner a person can give his own blood and fat to Blessed Hashem. Even when his sacrifice involves sanctifying himself in the area of the permitted and deliberately depriving himself of some pleasure in order to bring satisfaction to the Blessed One it is a great service. Even in times when the Temple existed this was actually the main aspect of the sacrificial service. The holy Elder of Slonim comments on the verse (Leviticus 1), When a person offers from you an offering to Hashem—“When a person offers from you—from your very selves, from the thing that you desire most—that is an offering to Hashem. When, however he offers from the cattle…from the herd or from the flock—that is only your offering, not an offering to Hashem. Concerning such an offering it is written (Leviticus 6), It is the burnt offering on its pyre on the altar all night while the fire of the altar is kept going on it. Night is the time a person’s physical desires are aroused. The sages allude to this in their saying (Berachot 3a), “In the first watch of the night the donkey brays.” The word for donkey (chamor) signifies physicality (chumriut). A person needs to arouse holy passion in order to subdue his physical drives for fire consumes fire. This is a pillar of service on which the world stands; it causes a person to become essentially good.

 

   The same is true concerning prayer. One’s prayer should not be happenstance—he only pours out his heart when he feels like it—but his prayer should be in the manner of (Psalms 63), and I am prayer! The tzaddikim explain this verse to mean that one’s entire being should be prayer—his heart and flesh should all sing to the Living God. When a Jew’s entire existence is a prayer to Hashem—this is a faithful pillar on which the world stands.

 

   These two kinds of service are connected to one-another. Our Master, Rabbi Shmuel commented on the verse (Psalms 63), If I have remembered You on my bed I will contemplate You in the early morning—“If I have remembered You at night, during the time physical passions are aroused, and devoted all passions and desires to the Blessed Holy One, then I will contemplate You in the early morning—one will hold close in prayer in the morning.

 

   This is a general rule in the service of Hashem. There are people whose service is inconsistent; it depends on their mood. When their hearts and minds are illumined they serve Hashem but at times of darkness when their hearts and minds are closed they become despondent cease to put forth effort. When one’s service depends on one’s mood it is as unstable as the wind. One’s service needs to be faithful, like the Hebrew servant who “works day and night” and always puts forth effort. Such service never falters.

 

   The same is true concerning matters of character and kindness. Some people are only kind when they feel like it; sometimes they are overly kind and at other times they pay no attention to others whatsoever! Such people are not in control over their traits an even their good traits are without foundation. One is only called a “master of good traits” (baal midot) when their good traits are an integral part of them. The main command of the Torah—You shall walk in His ways concerning which the sages said (Sotah 14a), “Just as He is merciful so you should be merciful”—is that one should not only behave in a merciful way but actually be merciful. Even when you cannot save your fellow your heart should melt with sorrow over his plight. And when you can help, you help with all your heart, with all your soul, and with all your very being. This is the manner of essential kindness.

 

   When a Jew internalizes these three foundations his world stands firm for the inclination of a person’s heart…evil from his youth has been transformed to a heart of essential Jewish goodness.

 

 

[Service of Hashem: Section Four] Chapter Seven

 

   In light of our explanation above we can understand the words of the sages (Sanhedrin 20a):

 

Rabbi Shmuel bar Nachmani said in the name of Rabbi Yochanan: What is the meaning of the verse (Proverbs 31), Grace is deceitful…? Grace is deceitful—this refers to Joseph; and beauty is vanity—this refers to Boaz; a God-fearing woman, she will be praised—this refers to Palti ben Laish. An alternative explanation: Grace is deceitful—this refers to the generation of Moses and Joshua (who involved themselves greatly with Torah); and beauty is vanity—this refers to the generation of Hezekiah (in which time they checked from Dan to Be’er Sheva and could not find any boy or girl child who were not expert in the laws of ritual purity and impurity); a God-fearing woman, she shall be praised—this refers to the generation of Rabbi Yehudah bar Rabbi Ilai. They said concerning Rabbi Yehudah bar Rabbi Ilai that he had six students who covered themselves with a single sheet and studied Torah.

 

In the above passage the sages are expounding the verse to show the difference between the essential and the accidental. Grace is deceitful—this refers to Joseph who despised grace during his trial with Potifar’s wife. Beauty is vanity—this refers to Boaz who despised beauty and overcame his urge during his time of trial when Ruth came to him at night. Both of these situations were one-time tests. They are in contrast with the test of Palti ben Laish which concerned a permitted act and continued for many years. Only concerning such a supernal level of consistent service do the words apply—a God-fearing woman, she will be praised. The highest level of Jewish service is when his fear of God is essential, consistent and unchanging.

 

   The same idea applies to positive commandments. Grace is deceitful—this refers to the generation of Moses and Joshua who left the grace of the world at large and involved themselves in Torah.  Beauty is vanity—this refers to the generation of Hezekiah who left the beauty of the world and involved themselves in Torah. However, we do not see an indication in any of these that their Torah was an integral part of them. A God-fearing woman, she shall be praised—this refers to the generation of Rabbi Yehudah bar Rabbi Ilai who had six students studying Torah under a single tallit. When people study Torah even under such difficult circumstances, it is an indication that their study has become a part of them. Such a quality shall be praised.

 

 

Section Five

 

Whether as Children or as Servants

 

Chapter One

 

   In the holy Torah we find that the people of Israel are called “children” of Hashem. It is written (Deuteronomy 14), You are children of Hashem your God. It is also written (Exodus 4), Israel is my first-born son. This exalted status is a privilege and it brings with it much responsibility. There is nothing that prevents a person from inappropriate behavior like the clear recognition that he is a son of the king! The holy Elder of Slonim commented on the verse (Proverbs 3), Do not despise my rebuke, my son—the Blessed Holy One’s rebuke to a Jew is: “You are My son! Do not despise yourself with behaviors that are inappropriate for a son of the king. Our master Rabbi Moshe of Kobrin said that the worst thing of all is when a Jew forgets that he is a son of the king. If a simple soldier forgets his duty it is a serious wrongdoing; how much more so if a general or government minister forgets his duty! Worst of all is if the king’s son forgets his duty! One of the fundamental elements of the instruction of the Baal Shem Tov is that a Jew needs to believe that he is a child of the King regardless of his circumstances. The commentaries write that the Halachah follows Rabbi Meir (Kiddushin 36a) who says that Jews are called “children” whether or not they carry out the will of the Almighty. Rashba writes in his responsa (1:194 and 242) that although in disputes between Rabbi Yehudah and Rabbi Meir the Halachah  follows Rabbi Yehudah, in this case we rule like Rabbi Meir for Scripture directly supports his opinion.

 

   The exalted status of “children” is mentioned in the Torah in connection with the prohibitions of self-mutilation and tearing one’s hair out as an expression of mourning. Soforno comments on this association as follows: “It is inappropriate to express such extreme signs of anguish over a death while a relative of greater status is still alive. Therefore You are children of Hashem your God—Because He is your eternal Father it is inappropriate for you to express such extreme mourning over any death.” Ibn Ezra comments on the verse: “Once you realize that You are children of Hashem your God—that he loves you more than a father loves his son—you will not mutilate yourselves no matter what happens, for everything that happens is for the good…” The commentaries here extract a profound idea from the fact that that the holy Torah mentioned You are children of Hashem your God in connection with the prohibition of excessive expressions of mourning.  Even at the terrible time of mourning one should realize that You are children of Hashem your God and this knowledge will help him overcome his dejection and pain. The same is true of times of intense spiritual anguish, times when one  senses that he is lost from both this world and the next, times when he is enshrouded in darkness—he should find encouragement in these words—You are children of Hashem your God—for this status is unchanging, even when they do not carry out the will of the Almighty.

 

   This idea is alluded to in the verse (1 Chronicles 29), God of Israel, our Father for ever and ever (me-olam ad ha-olam; literally “from world to world”). You are our Father no matter what world we are in—even if it is the lowest world or the world of chaos. This may be compared to the situation of a person who has committed some terrible crime. Even his best friends are ashamed and avoid all contact with him. This is not the case with his father. As much as it pains him, and as much as he may punish his son for his crime, he will do everything in his power to save his son and help him, for he feels his son’s pain. A Jew needs to feel this during all his times of difficulty—both physical and spiritual. The knowledge of being Hashem’s child is a deterrent from sinning when one considers that fulfilling one’s urges will result in becoming separated from his Father in Heaven. Yet this knowledge is also effective after one has fallen in sin: Know that you are Hashem’s child, the King’s son—that status does not change despite the sin. Do not despair! Return and fulfill the saying: “In awe of You I flee to You!”

 

   In light of the above we can understand why the Torah uses these expressions of endearment particularly in the context of the people’s lowly situation. The great expression of endearment—My first-born son is Israel—was uttered when the people were on the forty-ninth rung of defilement in Egypt! We also find that Hashem uses an expression of special endearment—thus says Hashem God of Israel—after the incident of the golden calf (Exodus 32). It is as if Hashem is saying, “I am not ashamed to associate My name with them even though they have sinned so greatly.” Such is the way of a merciful father: Even if his son has sinned greatly he finds a way to encourage and strengthen him, as it is written (Psalms 91), I am with him in distress.

 

   We can explain a verse of the Torah in this way. It is written (Numbers 23), He has not viewed iniquity in Jacob, nor seen wrongdoing in Israel. Hashem his God is with him and he has the friendship of the King. At first glance the verse seems difficult to understand. How can God overlook iniquity? The sages say (Baba Kamma 50a), “Whoever says that the Blessed Holy One overlooks…. His innards will be overlooked!” The intent of the verse however, is that though the Blessed Holy One punishes those who transgress, He nevertheless does not distance Himself from them because of their sin. Hashem his God is with him—even after he has sinned, and he has the friendship of the King—He is his loving companion both before the sin and after it, for they are called “children” regardless of their behavior.

 

 

 

 

 

[Service of Hashem: Section Five] Chapter Two

 

   In the world at large there is a great difference between the status of “child” and that of “servant;” it is not possible to be both. Nevertheless, regarding one’s service of Hashem there is no contradiction between the two. The matter may be compared to love and awe—the “two pillars of truth” on which one’s service stands. We have already explained (see above: Consistency in One’s Service) that the meaning of the first two of the Ten Utterances—I am Hashem your God…and You shall have… being said simultaneously is that love and awe are both necessary for one’s service to be whole. They may be compared to a person’s two hands or two feet for the right and left work together. For this reason it is also written, The beginning of wisdom is the fear of Hashem. The attribute of wisdom is associated with the right side, the side of kindness and love. How then is fear of Hashem the beginning of wisdom? The answer is that love of Hashem can ony be attained when a person has fear of Hashem. Without fear a person’s physical nature will drive him to self-centered love and he will not be able to love God or his fellow. It is the fear of Hashem that refines one’s physical drives and subdues them into servitude; only then is one able to attain the love of Hashem. The prerequisite of fear of Hashem is also indicated in the holy Zohar (1:11b) where the first commandment is listed as fear of Hashem and the second is love. The two together constitute a wholesome service in the manner of “whether as children or as servants.”

 

   Moses our teacher—peace be upon him—is distinguished by the title “servant of Hashem” as it is written (Numbers 12), Not so my servant Moses; he is faithful in all My house. Similarly it is written (Deuteronomy 34), Moses, the servant of Hashem, died there. Servitude is the human effort that a person puts forth. It is the “arousal from below” that necessarily precedes “the arousal from Above”—when his relationship becomes one of “child.”  A child does not need to put forth any effort to be a child but a slave sells himself into servitude. The main spiritual level of a person is determined by the level of his effort. For this reason Moses is praised as a “servant of Hashem.” It was only after he had put forth immense effort in his service that Moses attained his lofty spiritual attainments. 

 

   It is also for this reason that the first set of tablets did not remain. They were given completely from Above in a manner of a gift from a loving father to his children. For this reason they did not remain intact. The second set of tablets were given through immense effort and prayer for forty days and nights on the part of the people until the Blessed Holy One was pleased with them and gave them the tablets on Yom Kippur. For this reason the first set of tablets does not mention “benefiting” (leman yitav lach) as the second set does (See Babba Kamma 55a) for the ultaimate benefit of a person is through what he achieves as a result of his efforts. This is also the significance of the people’s saying we will do and we will listen. The phrase we will do refers to a relationship of servitude while the phrase we will listen refers to one of parent-child. The people began with the phrase indicating servitude and the Almighty exclaimed, “Who revealed this secret to My children—a secret that the ministering angels make use of?” The ministering angels serve in a manner of servants as it is written in the Zohar (2:20a): “He did not call the upper-beings ‘children;’ He called the lower beings “children.”

 

   In light of the above we can also explain the dispute between Rabbi Eliezer and Rabbi Yehudah regarding whether the world was created in Tishrei or in Nissan (Rosh Hashana 10b). Tishrei is a time of servitude and awe whereas Nissan is a time of love. Their dispute concerns where a person begins. The Halachah follows the opinion of Rabbi Eliezer that the world was created in Tishrei as we say in the prayer—“this day is the beginning of Your work.” One needs to begin through service and fear and later attain the level of “children.” This is also the reason why the Days of Awe come before the festivals of Sukkot and Shmini Atzeret. First there needs to be His left hand is under my head and only later His right hand embraces me.

 

[Service of Hashem: Section Five] Chapter Three

 

   A person needs to be clear concerning the type of service he should arouse—when his service should be in the manner of “children,” when it should be in the manner of “servants,” and when he should employ both. The beginning of wisdom is the fear of Hashem. We will first mention those areas in which a person should arouse the aspect of fear and serve Hashem in the manner of a servant, with great exertion.

 

   1. Concerning forbidden matters. When a person feels forbidden urges and desires intellect is of no use, as the holy Elder of Slonim said: “It is impossible to uproot evil with intellect.” The only way to uproot such desires is through fear—the knowledge that the Blessed Holy One is watching him and punishes those who transgress; “there is a judge and there is judgment!”

 

   2.  Concerning negative character traits. In order to uproot traits such as jealousy, lust, and glory-seeking a person needs to exert himself greatly in the manner of a servant. When a person is afflicted with jealousy it may reach a point where not only is he not happy with the success of his fellow but any success of others gives him distress. Similarly, concerning the trait of desire, his affliction may come to the point where he desires a desire (Numbers 11)—that is his animal urges have dominated him to the point where he actually craves the desire. Similarly, concerning glory-seeking, not only does he want people to honor him but he considers himself to be an “entity” to the point where he pushes away the Divine Presence as the sages say (Sotah 5a) “I and he cannot dwell together.” The same is true of other negative traits such as anger. One who is anger prone has all manner of Gehinnom ruling him and he is as one who turns into a wild animal. Similarly, concerning one who is lazy and depressed—his condition consumes him. Concerning all these negative attributes the only way a person can change them is through effort in the mnner of a servant—concentrated and consistent effort in each area. He must behave in a way contrary to his negative trait until he uproots it and becomes transformed. Rambam writes of this in Hilchot De-ot chapter two: “How are they to be cured? One who is anger prone should accustom himself to feeling nothing even if he is hit and cursed. He should continue in this fashion for a long time until his anger is uprooted from his heart. An arrogant person should conduct himself with great self-deprecation etc…” All these situations require sustained exertion.

 

   3. Concerning effort in Torah. Torah is only acquired through immense effort as the sages say (Berachot 63b): “Words of Torah only endure in a person who kills himself over it.” In addition to the mitzvah of Torah study there is the task of “killing oneself over it” and only when this is accomplished does the Torah endure in him. One also requires exertion to acquire pure and lucid faith. Our holy teachers said on the verse (Psalms 116), I believe as I speak—“When I speak in faith constantly it strengthens the faith of my heart.” In the holy Zohar (3:47a) we find the following comment on the verse (Deuteronomy 4), You shall know this day and reflect in your heart that Hashem is the God in the heavens above and the earth below. There is no other!—“What is the meaning of reflect in your heart? It means once, twice, three times!” One needs to repeat again and again that Hashem is God in the heavens above… One can only acquire many matters of character traits and duties of the heart through tremendous exertion.

 

   Now many people exert themselves in the service of Hashem and find the burden to be too great. They find that the more they exert themselves the less results they see. They stumble more and more until they become despondent God-forbid. These people lack a true understanding of the meaning of exertion in the manner of a servant. One’s service of Hashem should be “like an ox to the yoke and a mule to the burden.” A Jew needs to know that the service of Hashem is not a contract that one enters into for the purpose of some result or other. He needs to accept upon himself to toil with all his might and the results are not his concern. The Blessed Creator does not derive satisfaction from the results of a person’s toil, only from the toil itself. Concerning this idea the sages said (Avot 1), “Do not be like servants who serve their master for the sake of receiving reward…” “Reward” includes even spiritual elevation and illumination. One’s service should not be for the sake of any reward whatsoever but one should toil simply because it is the will of Hashem.

 

   During his last hours our holy master, Rabbi Moshe of Kobrin said that he saw all the days of his life before him. At this moment he realized that the days he thought were luminous were, in fact, plain, and the days he thought were plain were, in fact, luminous. The explanation is that the days in which one toils simply because Hashem commanded him to without any expectation of reward—these are the truly luminous days. The days which appear luminous, by contrast—days on which Hashem shines down on a person, days which involve no effort—these days are, in fact, plain. The amin element of the service of Hashem is effort! When people experience no result from their efforts it is because their service is not proplerly directed. One needs to devote oneself fully and utterly—“kill oneself”—for spiritual acquisitions.

 

[Service of Hashem: Section Five] Chapter Four

 

   There are also aspects of one’s service of Hashem in which one needs to arouse the manner of “child”—that is the love of Hashem. One needs to arouse one’s love of Hashem when carrying out the positive mitzvot for “the Merciful One desires the heart.” When carrying out these mitzvot one needs to arouse a passionate desire, love of Hashem, and the feeling of tremendous satisfaction at carrying out the Blessed One’s will. This is even more so for the mitzvot of love of Hashem and holding close to Hashem—mitzvot that require effort at arousing the most fiery passion. Likewise, the mitzvah of Shabbat is a sign between Me and the Children of Israel; Shabbat is the “mate” of a Jew as the sages say (Bereishit Rabba 11:9), “The Community of Israel will be your mate.” A Jew is able to be fruitful and multiply  in a spiritual sense on the holy Shabbat. Though Shabbat is a day of bodily rest  it is a day of great and holy spiritual work. A person can attain a love of Hashem on the holy Shabbat that he cannot attain during the week. It is a day designated for “souls to refine themselves in love and awe of You.”

 

   The same is true concerning prayer. The main element of prayer is that a person pours out his heart like a son before his father. This heartfelt outpouring is what silences all judgment and opens all the gates of heaven for the compassion of a father upon his son is boundless. When a person makes a heartfelt petition not on the basis of any merit but solely for a “free gift” due to the great love between father and son this is the most profound kind of request. The sages say (Sifrei Va-etchanan) on the verse, I entreatied Hashem at that time—“Even though the righteous are able to mention their good deeds they only petition for a free gift.” This is because no accusation can stand in the way of a heartfelt entreaty from a son to his father. It was concerning this entreaty that Hashem responded, You have said enough! Do not speak to me about this matter any more! This was because had Moses continued to petition Hashem in this manner, Hashem would have been forced, as it were, to fulfill the request. This idea also explains the statement of the sages (Taanit 25b): “Rabbi Eliezer prayed twenty-four prayers and was not answered until Rabbi Akiva came and said: Our Father, Our King! We have no king but You!” When he said this he was answered immediately for, through this, all accusations were silenced. It is for this reason that we often use the term “Our Father” in our prayers—“Our Father! Return us to Your Torah,” “Forgive us Our Father,” “Merciful Father! Hear our voice!” and the like. The tzaddikim comment on the verse (Psalms 89), He will call out to Me: “You are my father, my God (Eli) and the rock of my deliverance!”—“When a Jew petitions Hashem using the term “my father,” all judgments and accusations are sweetened and the quality of kindness is aroused as is indicated by the divine name “El.” One also merits deliverance when petitioning Hashem in this manner. Our master, Rabbi Shmuel of Slonim once remarked concerning the order and wording of the Hoshanna prayers: At first we ask—“Please save us!” After this we ask—“Please God, please save us and please deliver us!” Finally we ask—“Please God, please save us and please deliver us! You are our Father!” It may be compared to a son of the king who had become distant from his father. In his anguish and his pain he approached the king along with the other people who sought the king’s help. The king did not recognize him and gave him the same assistance that he gave the other needy people. The king’s son said that he wanted more for he was a beggar from a good family. Even after the king gave him more he still was not satisfied. The king said to him, “I have already given you a generous donation. Why is this not agreeable for you?” At this the king’s son could no longer contain himself. “You are my father!” he wailed. This is also the order of the Hoshanna prayers. At first we plead, “Save us…” and finally we call out, “You are our Father!” When a Jew feels this in his prayers all the gates of compassion are opened before him.

 

[Service of Hashem: Section Five] Chapter Five

 

   A whole service needs to be both in the manner of “children” and “servants,” fear and love. Jewishness is not simply a matter of being born to Jewish parents; one needs to become essentially Jewish. The same is true concerning one’s service and one’s relating to Hashem in the manner of “children.” One needs to cultivate the essential feeling of being Hashem’s child. One can only attain this after serving with fear and refining his physical nature. After he has “killed himself” in this way he is fitting to be called a child of Hashem.

 

  Accordingly, we can also explain the significance of the shofar blasts on Rosh Hashana. There is a tekiah blast at the beginning, a teruah blast in the middle, and a tekiah blast at the end. The tekiah sound represents joy and encouragement as it is written (Numbers 10), On the day of your joy and your festivals… sound a tekiah blast on trumpets…The teruah sound represents a broken spirit, wailing and weeping as it is written (Numbers 10), When war comes to your land, concerning the tyrant who tryrannizes you—sound a teruah blast on the trumpets. These two sounds represent “children” and “servants.” They are both necessary but the beginning and end need to be the joy and encouragement of “children.” In the middle there is the bitterness of pouring out one’s heart before Hashem but immediately after this one needs to take encouragement once more as a child of Hashem. In this way one sweetens all judgments.

 

 

Section Six

 

Gateways of Service

 

Chapter One

 

   In Yesod Ha-avodah (Letter 25) we find the following holy words concerning the first word of the Torah—“bereishit”—In the beginning:

 

The word “bereishit” refers to two beginnings (b’ reishit). The beginning is with simple faith and the lower variety of fear…for faith and fear refine one’s physical nature and purify one’s soul so that it can shine… Faith and fear are “two pillars of truth;” the whole edifice of Judaism rests upon them.

 

The reason that these two are known as beginnings is that faith is enumerated as the first of the mitzvot according to Rambam; it is included in the utterance—I am Hashem (Exodus 20) which constitutes the mitzvah of faith in Hashem. In the holy Zohar (2:25a) we find that “the first mitzvah is to know the Blessed Holy One.” Fear of Hashem is also called a “beginning” as it is written (Psalms 111), The beginning of wisdom is the fear of Hashem. In the introduction to the Zohar (1:11b) we find the words: “This is the first mitzvah of all; this mitzvah is called “fear of Hashem,” which is called a beginning…”

 

   The reason these two mitzvot are called beginnings is because they are general and all-encompassing; they encompass every possible situation of a Jew’s life. Concerning faith it is written (Psalms 89), Your faith surrounds you. Similarly it is written (Psalms 119), All your mitzvot are faith. Even if a Jew has fallen to the lowest depths he is able to rise again through the power of faith as it is written (Psalms 139), when I lie down in the nether-world—Here You are! Even when a Jew experiences great spiritual elevation he should still serve with simple faith. The holy Baal Shem Tov said that even when he experienced his highest spiritual levels he still served with simple faith. This idea is indicated by the verse (Psalms 139), If I ascend to heaven—there You are! The quality of fear is also a “beginning” for it is all-encompassing. Even when a Jew finds himself in the lowest of circumstances his task is to begin with simple fear of Heaven. This includes awareness of punishment—that “there is judgment and there is a Judge.” Fear also pertains to one who experiences the highest spiritual levels. We find that the Children of Israel were like the angels at the receiving of the Torah yet their attribute was one of fear as it is written (Deuteronomy 5), O that they would maintain this heart of theirs to fear Me all the days in order that it would be good for them and their descendents forever! The sages say (Berachot 22a) that the holy Torah was given amid awe, fear, trembling, and sweat.

 

[Service of Hashem: Section Six] Chapter Two

 

   In light of our explanation above we can understand the words of the holy commentary Ohr Hachaim on the verse (Deuteronomy 10:12), Now, what does Hashem your God ask of you other than to fear Hashem your God…He writes:

 

A person might think that one who transgresses Hashem’s command is not capable of perceiving Hashem’s will. Therefore Scripture says, Now… The word now signifies teshuva as the sages say. What does Hashem your God ask of you—for you to do teshuva—other than to fear Hashem your God…? Fear alone is all that is required to reconcile a person with Hashem.

 

We need to understand why fear is singled out is the attribute through which a person can become reconciled with Hashem. We also need to understand another difficulty that pertains to this verse—What does Hashem your God ask of you… The sages expound from the verse that “everything is in the hands of Heaven except for the fear of Heaven” (Berachot 33b). This is difficult because the verse continues, to walk in all His ways and to love Him… The sages also ask the question concerning this: “Is fear such a small matter?” Why did they not ask about the continuation of the verse—to walk in all His ways and to love him…for these are certainly no small matter!

 

   The explanation of the sages’ statement—“all is in the hands of Heaven except for the fear of Heaven” is that one receives divine assistance regarding every attribute for “one who comes to be purified is assisted.” Concrning the attribute of fear of Heaven, however, the first attribute in the service of Hashem, “the first mitzvah,” there is no divine assistance and concerning this one has full freedom of choice. Because this is the first mitzvah a person has to work with himself for “all beginnings are difficult,” and from here on he will merit divine assistance. This is the meaning of the verse, What does Hashem your God ask of you other than to fear Hashem your God—You only need to work hard concerning this attribute for after this you will merit divine assistance to walk in all His paths and to love Him…The author of Kedushat Levi writes in his Likkutim in the name of the holy Maggid of Mezritch that a person needs to put forth great effort and toil in order to acquire the fear of Heaven. After he attains it love comes naturally. He also writes there that if a person toils to acquire fear of Heaven he will be given the quality of love from Above. This is the meaning of the words quoted above from the holy author of Ohr Hachaim for teshuva needs to come from human effort and this is what reconciles a person with Hashem. A person does not correct the blemishes of the past and atone for his sins through matters in which he receives divine assistance.

 

   It would seem that the above idea also applies to faith, for it is also called a “beginning.” Faith and fear are the “two pillars of truth” on which the entire edifice of Judaism stands and one needs to put forth tremendous exertion to acquire them. Faith and fear are connected as we see from the statement of Rama who quotes Rambam’s Moreh Nevuchim at the beginning of Shulchan Aruch—“When a person takes to heart the fact that the Great King, the Blessed Holy One Whose glory fills the earth stands over him and sees his deeds… he will immediately have fear and submission from the trepidation of Hashem and he will have shame before Him always.” We see from here that the root of fear is faith that the Great King, the Blessed Holy One stands over him. The clearer one’s faith the stronger his fear will be. As his fear becomes stronger he will also merit that his faith will become clearer.  In the holy Zohar it is written (1:59a): “Every person who fears the Blessed Holy One—faith rests with him as is appropriate.”

 

[Service of Hashem: Section Six] Chapter Three

 

   We can further explain why the first word of the holy Torah is “Bereishit”—a word that alludes to the two qualities of faith and fear. It is understandable that faith is considered a “beginning” for it is the “foundation of foundations.” Why, however, should the fear of Heaven be considered the beginning of wisdom, the beginning of knowledge, and why should it come before the attribute of love? The reason is that when a Jew carries out Hashem’s will as a result of using his intellectual powers, his emotions are aroused to the love of Hashem. Rambam explains this idea—that love is aroused through contemplation of Hashem’s kindness—in Hilchot Yesodei HaTorah (Chapter Two). When a person serves Hashem in this manner his service is simply a result of his contemplation; his mind and emotions help one-another. These two “beginnings,” however—fear and faith—involve neither intellect nor emotions. Faith is a quality that is beyond all intellect and investigation; it is also beyond all emotion. This is also true of fear. The fear that we are speaking of is not the result of any intellectual or emotional process. It is  something that stems from the simple faith that “the Great King, the Blessed Holy One stands over him and observes his deeds. Fear will come to him immediately.” The verse, The beginning of wisdom is the fear of Hashem alludes to this idea. Fear of Heaven is the beginning of wisdom. It is certainly possible to attain fear of Heaven through contemplation and intellect but this exalted level of basic fear is the beginning of wisdom; it is prior to intellect and wisdom.  This is also the meaning of the verse, Fear of Hashem is the beginning of knowledge (daat). It is prior to knowledge. The quality of fear that Hashem your God asks of you is first and foremost the simple fear that stems from faith. These two “beginnings”—fear and faith—refine a Jew to be continually faithful.

 

[Service of Hashem: Section Six] Chapter Four

 

   Even concerning these “two pillars of truth”—fear and faith—there are numerous varieties.  There are some people who serve Hashem with faith and the fear of Heaven. These people are totally devoted to mitzvot and perform them with great exactitude and strictness yet their service is superficial and spiritually lacking. A person who serves in this manner feels no light within him and does not sense Blessed Divinity with his limbs. In this manner he is one of the people who walk in darkness; his faith is dark, his fear is dark and his entire spiritual makeup is lowly and attains very little. There are other people who are not so punctilious in their observance in areas that are not so relevant to the Halachah yet their spiritual level is very high—his heart was uplifted in the ways of Hashem (2 Chronicles 17). The inner essence of such people is permeated with light and faith; their fear of Heaven is pure—the fear of Hashem is pure—their souls are permeated with the fear of Hashem to the point where their entirety exclaims Hashem! Who is like You? All their thoughts, their worldview, their feelings, and their traits are refined and pure—permeated with faith and fear of Heaven.

 

   We can explain the verse in Isaiah according to the above idea. It is written (Isaiah 6), Lest he see with his eyes and  hear with his ears. His heart will understand; he will return and be healed. For teshuva one needs to have a faith and a fear that is as clear as something one sees with his eyes. It should be that one quite literally sees the Creator in the creation. Raavad writes (Baalei Nefesh, Shaar Hakedushah): “O mortal! Open your eyes. See your Creator and Maker!” One should also hear with his ears the voice of Hashem calling to him, “Return backsliding children!” He may hear this message as a result of the divine voice that calls every day to the hearts of Israel—a voice that makes his heart tremble, or he may discern the message from various events that occur. When this happens his heart will understand: he will return and be healed; his teshuva will be whole. If, however, his faith and fear are not lucid. If he does not see with his eyes and hear with his ears—If all his service is mechanical and by force of habit, how will his heart understand? How will he be healed? For this reason the beginning of service is to illumine one’s soul through lucid faith and pure fear of heaven until one’s eyes see, until one’s ears hear, and until one’s heart understands that there is none besides Him. Then he will return and be healed.

 

 

 

 

Section Seven

 

Subduing the Material Instinct

 

Chapter One

 

   You shall circumsize the foreskin of your hearts and stiffen your necks no more (Deuteronomy 10). A person cannot refine his heart for the service of Hashem until he removes the “foreskin of his heart”.  The “foreskin of the heart” is the material urge within a person. This material urge is also referred to by the expression “stiffening of the neck.” It is known that the holy author of Beit Yosef would carry a sack of stones on his shoulders in order to subdue his “stiff neck.” The idea here is similar to what we have explained concerning the experience of slavery in Egypt—an experience that was already foretold to Abraham in the “Covenant between the Pieces” (Genesis 15)—You should surely know that your descendents will be strongers in a foreign land. They will serve them. They will afflict them for four-hundred years… Why should such a harsh exile be decreed for them when they have not sinned? What did the people gain from the exile? They arrived in Egypt as sixty tzaddikim and left there mired in the forty-ninth level of impurity! The explanation is that exile was not a punishment or atonement for any sin. Rather in order to become a holy nation the people had to undergo great refinement of their material instinct. The afflictions of exile refined their nature, made them fit to receive the Torah, and set the stage for them to become a chosen people. The same idea applies to an individual. The first step in the service of Hashem is subduing one’s material instinct.

 

   The reason why this is the first step is because the material instinct is the source of adverse passions and impurity. In order for a Jew to strengthen the spiritual dimension of his life he needs to subdue his material instinct. In times past there were tzaddikim who attained this through fasting and self-mortification. Due to the weakness of the later generations, however, and the damage caused by such practices, the true tzaddikim instructed us to subdue our material instinct through doing its opposite. It is related that when Rabbi Shlomo of Karlin—may his merit shield us—was three and a half years old he held a bread roll in his hand and wept. They asked him why he was crying and he replied that he was very hungry but that he would not eat the roll because his rabbis had instructed him that one must not act in accord to one’s material urges. This kind of behavior subdues the material urge and allows the light of the soul to enter the body as it is written in the holy Zohar (3:168a): “When the light of the soul does not arise in his body, he should crush it.”

 

[Service of Hashem: Section Seven] Chapter Two

 

   We find that the sages taught in the name of Rabbi Shimon bar Yochai (Berachot 5a): “The Blessed Holy One gave three good gifts to Israel. All of them were given only through affliction. They are: Torah, the Land of Israel, and the World to Come.” These three are sources of holiness for the People of Israel; their essence is supernal and spiritual. It is not possible to attain these things without purifying one’s material urge; this is the purpose of affliction. The spiritual and material instincts are antagonistic to one another; when one is strong the other is weak. One can only enter the World to Come—where one “sits and enjoys the radiance of the Divine Presence”—if one has first purified his material drive. The purpose of Gehinnom is to purify a person’s material drive but if he has already purified himself in this world he can actually enjoy the World to Come in his own lifetime; he will delight in Hashem and enjoy the radiance of His presence. The same idea applies to Torah. One can only attain the higher levels of Torah through “killing oneself” (Berachot 63b). The sages also said (Sotah 49a) that “one who engrosses himself in Torah despite his lack will be satisfied with the radiance of the Divine Presence.” Rambam mentions this idea in his Laws of Torah study (3:12): “Words of Torah are not sustained in those who study while devoted to the pleasures of eating and drinking…only in one who kills himself over it, afflicts his body constantly and deprives himself of sleep…” A person can only acquire words of Torah through refining his material urge. The same thing is true of the Land of Israel. It is the land that Hashem your God inquires after; the eyes of Hashem your God are constantly upon it…(Deuteronomy 11). When one purifies his material drive he will come to feel that the land is very very good (Numbers 14). The holy Elder of Lekovitch connected the term very very good used here in the verse with the same term used in the Mishna (Avot 4), “be very very humble.” One can only appreciate the holiness of the land if he subdues his material instinct. The subjugation of the material instinct is the gateway to Hashem, the gateway to a supernal life of spiritual delight, delight in Torah, and feeling the holiness of the Holy Land. If a person does not feel these things it is because he has yet to refine his material instinct.

 

   The sages relate as follows (Sanhedrin 26a):

 

Shevna expounded before one-hundred and thirty-thousand students and Hezekiah expounded before one-hundred and ten-thousand. When Sancheriv came and laid siege to Jerusalem Shevna sent him a message: “Shevna and his supporters wish to make peace; Hezekiah and his supporters do not.”… Rabbi Elazar said, “Shevna  was a person who indulged in worldly pleasures…

 

 

Our master, the author of Yesod Ha-avodah explained (2:3;2) that Shevna and his supporters studied Torah for their own pleasure and that Shevna spread Torah for his own honor. He would tell his students that there was no need to spend time on matters of character purification. He instructed them to spread Torah without depriving themselves of any worldly pleasures. Hezekiah, by contrast, taught his students to refrain from worldly pleasures and to immerse themselves in matters of character purification. He taught them that this was necessary to attain the World to Come. For this reason most of the people chose to study with Shevna for they saught ways to indulge in worldly pleasures. This is also the reason why Shevna wanted to make peace with Sancheriv—he and his supporters were not prepared for war. Only Hezekiah and his supporters were prepared for war and the Blessed Holy One told them not to fear the enemy multitudes. In the same way one cannot mix fire and water, so too one cannot mix worldly indulgence with supernal spiritual delight.

 

[Service of Hashem: Section Seven] Chapter Three

 

   In light of the above we can explain the significance of the sin of the Golden Calf. The mixed multitude exclaimed (Exodus 32), for this man Moses—we do not know what has become of him. This mixed multitude—who were not from the Children of Israel—were unable to fathom the conduct of Moses for it was a conduct of self-nullification and subjugation of the material urge. This is the meaning of the term what has become of him—his service was in the manner of “what,” that is it was a service in which his ego was as naught. Similarly, it is written (Exodus 16), what are we… For this reason the multitude chose to make a calf for a calf represents permitted material pleasures. (Non-kosher animals represent forbidden pleasures. Kosher animals represent permitted pleasures). When Moses descended from the mountain he immediately smashed the tablets for if the people studied Torah while immersed in materialism, the Torah too would become materialistic. It is better for the Torah to be taken from the people than for them to defile it. Moses took the calf…burned it in the fire, ground it up finely (Exodus 32:20). This signifies the subjugation of the material urge.

 

   We can likewise explain the significance of the Red Heifer (Numbers 19). Rashi quotes Rabbi Moshe Hadarshan who says that the Red Heifer corrects the sin of the Golden Calf. Chida writes in Nachal Kedumim that the Red Heifer symbolizes an abundance of materialism—something that defiles everything pure. The way to purify oneself from materialism is to “burn the heifer until it is dust”—to subjugate the material urge. This is why the Red Heifer is a correction for the Golden Calf. The multitude wished to turn the spiritual into something material but the burning of the heifer symbolizes the opposite. The only way to transform the impure into the pure is through burning the material urge. For this reason the section of the Red Heifer begins with the words, this is the law of the Torah—not “this is the law of the heifer”—because the subjugation of the material is a foundation of the Torah.

 

Section Eight

 

You shall observe My covenant

 

Chapter One

 

   In Hashem’s words of introduction before the giving of the Torah He instructed the people to be a treasured people… a kingdom of priests and a holy nation and Hashem said (Exodus 19), Now, if you surely listen to My voice and observe My covenant. This refers to those matters that are a covenant between Me and the Children of Israel. The sages said concerning this (Mechilta, Exodus 19): You shall observe My covenant—Rabbi Eliezer says: This refers to the covenant of Shabbat. Rabbi Akiva says: This refers to the covenant of circumcision and idolatry. You shall be Mine means “You shall be My property…” Certainly both opinions here are words of the Living God for the three matters mentioned here are three covenants that the Blessed Holy One entered in to with Israel. Concerning Shabbat it is written (Exodus 31), an eternal covenant between Me and between the Children of Israel; it is a sign forever… In regard to circumcision the sages say that thirteen covenants were made over it (Nedarim 31b). It is written regarding circumcision (Genesis 17), This is My covenant that you will observe between Me and you… Concerning idolatry it is written (Deuteronomy 31), This people will rise up and stray after strange gods… They will abandon Me and annul My covenant, which I made with them. These three covenants constitute the “chariot” on which Israel’s acceptance of the Torah stands. They are the foundations of Jewishness and the holy Torah is given to one who is a loyal Jew. For this reason the people were instructed in these matters before the giving of the Torah. Abraham was instructed in circumcision. The people were instructed regarding idolatry while they were still in Egypt as it is written (Exodus 12), Restrain and take yourselves sheep… The sages comment on this verse (Shemot Rabba 16), “Restrain your hands from idolatry…” Concerning Shabbat the people were commanded at Marah according to the words of the sages (Sanhedrin 56b).

 

   These three covenants are all interdependent. Together they constitute a complete Jewishness. This is because through them one shakes oneself free of all material tendencies and animal urges until one is fit to make a covenant with the Blessed Holy One. This is what makes one a “child of the covenant” (ben brit). Without these three covenants a person remains in a state—God forbid—of “a cursed person who cannot hold close to one blessed.” The material cannot hold close to the spiritual. Through the covenant of Shabbat a person shakes free of all material matters, for Shabbat is “as if all your labor is complete” (Mechilta Yitro). In the holy Zohar it is written (2:205a) that Shabbat is a day of the soul and not a day of the body. Our holy rabbis commented on the verse (Exodus 31), It is holy to you, that on Shabbat even those things that are yours—your involvement with the physical world—become holy to Hashem and one remains in a state of holding close to the Blessed One. “It is a holy day from its entrance to its exit.” A preson shakes himself free from his immersion in worldy concerns during the week and becomes sanctified with the supernal sanctity of the holy Shabbat. The sages say (Shir HaShirim Rabba 1:36) on the verse (Song of Songs 1:5), I am dark but comely—“I am dark all the days of the week but comely on the holy Shabbat.” The same is true concerning the covenant of circumcision. It is written (Genesis 17), This is My covenant that you will  observe—between Myself and you… The word observe indicates restraint from prohibited actions. From here we see that the main covenantal status of circumcision is not only signified by the obligation of performing circumcision on the eighth day, but by one’s continued holy conduct in sexual matters. One observes  the holy covenant in holiness and purity. One subdues one’s urges and feelings to the Blessed Holy One. The author of Bayit Chadash writes as follows (Tur: Yoreh Deah 260):

 

The most important aspect of the mitzvah of circumcision is that a man carries the holy sign of the covenant—a letter of the Holy One’s name, that he keeps his body from all manner of sexual defilement. In addition to the fact that the mitzvah of circumcision carries the penalty of excision (karet), it has an even more important aspect. The covenant made over the giving of the land [of Israel] is only if the people uphold the covenant of circumcision. The sin of making a defect in the sign of the holy covenant is what sustains our exile. When we do not uphold the mitzvah of circumcision, when we do not hold close to the Blessed Holy One’s name but cling, instead, to external forces of impurity, this causes us not to enter the land. For this reason one needs to be very careful to carry out the mitzvah of circumcision in its proper time and not to create a defect in its holiness through any forbidden intercourse or waste of seed.

 

The same is true concerning the covenant of the prohibition of idolatry. This covenant includes the refinement of one’s world view from impure ideologies and that a person sanctify himself with pure faith. Through lucid and pure faith a person comes to hold close to the Blessed One and enter a covenant with Him as it is written (Hosea 2), I will betroth you to me in faith.

 

   These three covenants are foundations of Judaism. Without them a person is not Jewish. We therefore find that the sages (Chullin 5a) described one who desecrates Shabbat as “like an idolator in every way.” The same is true concerning one who worships idols as Rambam explains (Laws of Shabbat 30:15):

 

Shabbat and idolatry—each of these two is considered equal to all other mitzvot of the Torah. Shabbat is the sign between the Blessed Holy One and us forever. If a person transgresses any of the other mitzvot he is to be considered one of the wicked of Israel. One who desecrates Shabbat in public, however, is considered the same as an idolator. They are both like idolators in every respect.

 

“One who annuls the covenant of Abraham our father has no share in the world to come.” This is because he is essentially lacking in Jewishness. We see this from the fact that such a person is forbidden to partake of the Paschal offering. The author of Sefer Hachinuch (Mitzvah 14) writes that the only ones who are allowed to partake of the offering are “those whose faith is whole, those who are completely Jewish, and not those who have yet to completely enter the covenant.” The very name “Jew” depends on these three covenants. Our holy rabbis placed great emphasis on these three foundations of Jewishness—faith, Shabbat, and matters of sexual purity and holiness.  

 

[Service of Hashem: Section Eight] Chapter Two

 

   There is another covenant between the Blessed Holy One and Israel—the covenant of Torah, as it is written (Exodus 34), for concerning these words I have entered into a covenant with you and Israel. The sages said (Nedarim 32a), “Rabbi Eliezer said: Torah is great for without it the heavens and earth would no longer exist, as it is written (Jeremiah 33).” [The reason why this covenant is not listed with the three covenants in the above-quoted Mechilta is because the covenant of Torah was only entered into with the giving of the Torah. The other three were entered into previously.] In the holy Zohar we find the words (3:73a): “There are three levels; each is connected with the other—the Blessed Holy One, Torah, and Israel—and they are all one.” It is written in the holy books that the Torah is alluded to in the letter “vav” of the divine name. This letter joins the upper “heh” to the lower “heh;” Torah is what joins the Blessed Holy One with Israel. The three covenants mentioned earlier are all preparations for the covenant of Torah. The holy Torah has the power to refine all the levels of a Jew’s soul and make one fit to hold close to Hashem. The sages say (Kiddushin 30b): “Said the Blessed Holy One: I created the evil urge and I created Torah, its antidote.”  The holy Torah refines one’s material instinct—the root of all evil urges. In the holy Zohar it is written (3:153a):

 

In the final exile the verse they embittered their lives will be fulfilled through difficult questions; with clay (chomer)—this refers to a fortiori reasoning (kal vachomer); and with bricks (leveinim)—this refers to clarification of halachah (libun halachah); and all manner of work in the field—this refers to “beraitot” [teachings not incorporated in the Mishna, therefore left “outside.”]; all the crushing work that they performed—this refers to unresolved questions.

 

In the Egyptian exile the people were refined through hard work as a preparation for becoming the chosen people. In the above-quoted passage from the Zohar we see that rectification in the final exile is to be attained through effort in difficult matters of Torah. In the Midrash Tanchuma (Parashat Noach) we find that the main covenant of Torah concerns the Oral Torah (Torah shebaal peh) as it is written, for concerning (al pi) these words I have entered into a covenant… This refers to the Oral Torah, which is difficult to study and requires great hardship. The main covenant between the Blessed holy One and Israel involves the great refinement that comes through effort in the Oral Torah, and through which one comes to be fit to hold close to Blessed Hashem. The sages say (Sanhedrin 26b), “Torah weakens a person’s strength.” In the holy books it is written that this alludes to the Torah’s purifying effect on one’s sexual urge and adverse impulses.

 

[Service of Hashem: Section Eight] Chapter Three

 

   Concerning the matters that constitute the covenant between Blessed Hashem and Israel—there is no way to acquire them other than through total devotion (mesirut nefesh). This is true of all spiritual elevation, both of the nation and of the individual. We find this idea in the exodus from Egypt as it is written (Ezekiel 16), I saw you wallowing in your blood. I said to you: “Through your blood you will live!” Similarly the sea only split after they leaped into it and the water reached up to mouth-level. Likewise Abraham only reached his exalted spiritual levels after experiencing ten ordeals. The first of these was to be cast into a fiery furnace for the sanctification of the Blessed One’s name and the last, which surpassed them all, was when he bound his son upon the altar and suppressed his mercy etc. The same is true concerning Joseph; he only merited to become a “chariot” for the divine attribute of Yesod through his total devotion and withstanding his ordeal. All the great tzaddikim of the generations attained their greatness solely through their total devotion in the face of rigorous ordeals. The sages in the Midrash (Bereishit Rabba 55a) link the verse God tested (nisa) Abraham with the verse (Psalms 60), You have given those who fear You a banner (nes) for rallying. The more ordeals a person withstands the higher his “banner” flies.

 

   One can only refine one’s bodily drives and enter the covenant between the Blessed Holy One and Israel through total devotion. One can only merit the covenant of Shabbat through great self-sanctification. The sages said (Ketubot 103b): “It is a good sign for a person to die on the day before Shabbat.” The holy of holies, the Baal Shem Tov explained what the sages meant to convey with this statement. Does a person have a choice when to die? The meaning of “dying” before Shabbat is that one needs to completely nullify his physical nature and purify himself in preparation for the holiness of Shabbat. When a person does this it is “a good sign for him” for it will cause his soul to hold close to the sublime source of the holiness of Shabbat. The covenant of circumcision requires complete devotion for, as we have explained, this covenant includes sexual purity—a matter that requires complete devotion. In the holy Zohar it is written (Introduction to Tikkunei Zohar), “Yesod is the end of the body.” The holy Elder of Slonim commented on this: “In order to acquire the attribute of Yesod, one needs to put an end to physical matters.” Likewise, one can only attain the covenant of faith through  compete devotion—a pure, clear and lucid faith, faith of the mind and of the limbs, seeing the Creator in one’s mind, sensing the Creator in one’s feelings and longings, when one’s limbs do not act contrary to the Blessed One’s will, when a person’s bones all exclaim Hashem! Who is like You?—such a level of faith requires complete devotion and nullification of all one’s senses and limbs before the Blessed One. Similarly, concerning Torah the sages said (Berachot 63b): “Words of Torah only remain with a person who kills himself over it.”

 

[Service of Hashem: Section Eight] Chapter Four

 

   These covenantal matters between the Blessed Holy One and Israel enable a person to subdue his material instinct and be fit to hold close to the Divine. In light of this we can explain another reason why these matters were given to the people before the giving of the Torah. We have already explained [Service of Hashem: Section Seven; Chapter One] that the experience of slavery in Egypt was necessary to purify and refine the people in preparation for receiving the Torah and entering the land. They could only become the chosen people after having undergone an extensive and difficult period of purification. This is the greatest spiritual wealth, which the people attained through the Egyptian exile. The people underwent an even higher level of refinement at the time they received the Torah. The thunder and lightening was to further refine their souls so that they would be fit to receive to the divine light from Above to the point where “their souls flew forth.” Similarly, the purpose of these three covenants is that a Jew becomes completely refined. The covenant of circumcision refines one’s passions and yearnings. The covenant of faith refines one’s mind and outlook on life. The covenant of Shabbat refines one’s soul and limbs—“Shabbat is the pleasure of souls; the seventh day is a delight for the spirit—spiritual bliss to grow ever more refined in love and awe of You!”  A person can then be purified and receive the holy Torah from the Almighty.

 

 

Section Nine

 

Present in the city was a poor, wise man who saved it

 

Chapter One

 

   There was a small city with few inhabitants. A powerful king approached  it, had the city surrounded, and built tall towers. A poor wise man was found in the city and the city was saved on account of his wisdom, yet no-one remembered that poor man (Ecclesiastes 9). The sages explain this parable (Nedarim 32b). The city refers to a person, the king refers to the evil inclination, and the poor man refers to the good inclination. We can explain the idea as follows: Every person is a complete entity—a small city. The author of Yesod Ha-avodah (4:1) quotes Arizal as saying that no two individuals are alike and that every individual has specific matters to correct in his lifetime. No-one can correct another’s matter. The city has few inhabitants—a person’s spiritual powers are few, for most of a person’s energies are directed to the fulfillment of physical desires. A powerful king—the evil inclination—approached it and did two things; surrounded it and built tall towers. This is the way of battle: The enemy lays siege to a city to prevent any food or water entering. The enemy also builds towers from which they can shoot into the very heart of the city. So too the evil inclination lays siege to a person—surrounds him in order to prevent his sustenance from Torah, prayer, and acts of kindness. The evil inclination also sets up its fortress of attack in a specific area—a single attribute in which it constantly attacks and threatens to overpower him.

 

  These two means of attack—laying siege and building towers—also allude to two levels of fortification in a city. The first line of a city’s defense is the wall surrounding it. The second line of defense is the wall that surrounds each individual house. The enemy’s strategy is to attack both the outside and the inside of a city. In a person’s service of Hashem one has boundaries that prevent him from being overpowered by his inclination. There are also matters that pertain to one’s inner service. The evil inclination attacks both.

 

   The evil inclination attackes a person in matters of transgression. On the external front it attacks the boundaries one has set up to avoid sinning. On the internal front the inclination attacks through negative ideas and destructive impulses—ones that defile a person’s heart and distance him from Blessed Hashem. A person can subdue his inclination in all all matters pertaining to behavior yet be utterly corrupt within. The holy Maggid of Mezritch said on the verse (Deuteronomy 9), In Tavera, Masa, and Kivrot Hataava you angered Hashem!—“A person can serve Hashem with fiery passion (liv’or), withstand all ordeals (nisyonot), and bury his physical urges (likbor et taavotav), yet he can still anger Hashem because his inside is a root of wormwood and gall. It may be compared to a person who removes thorns from his field without taking out the roots. They will soon grow back. Similarly the sages said (Avodah Zarah 45b), “One who wants to uproot idolatry should dig it out by its roots.” It may also be compared to one who has a cancerous growth—God forbid. No amount of medicines will help. Extensive painful surgery is necessary to remove it. This is especially true concerning sexual matters—the trait of yearning. Our holy rabbis taught concerning the verse (Deuteronomy 4), the mountain burns with fire to the heart of the sky—“Mountain refers to the evil inclination which the sages (Sukkah 52a) compare to a mountain. The mountain burns with fire until one subdues one’s heart to Heaven.”

 

  

[Service of Hashem: Section Nine] Chapter Two

 

   One accomplishes this through the poor wise man—the good inclination. It is poor for it deprives itself of all manner of worldly pleasures. One who thus deprives himself weakens the power of his evil inclination and subdues it. The good inclination is also wise and thereby prevails over the evil inclination. The sages said (Sotah 3a), “A person only sins if a spirit of folly overcomes him.” Similarly Rambam writes (end of Laws of Forbidden Sexual Relationships), “The evil inclination can only overpower a heart devoid of wisdom.” No-one remembered that poor man—a person forgets that the main service of Hashem is the subjugation of physical desire. Now everyone understands that sin is foolishness and that wisdom can save a person from its snares, nevertheless—as the tzaddikim have said—“one cannot overcome evil through intellect alone.” One needs to subjugate one’s animal desires and as long as one has not, one cannot attain holiness and closeness to God. The holy Elder of Lekovitch commented that as long as one wishes to have physical pleasure—even if it is permitted, even if it is associated with a mitzvah—he still distances himself from the Blessed Creator through it.

 

[Service of Hashem: Section Nine] Chapter Three

 

   The evil inclination also attacks a person on two fronts—external and internal— regarding the positive side of his service. The inclination tries to prevent a person from fulfilling the mitzvot of Torah study, tzedaka and the like. Even when a person manages to overcome his inclination and performs the mitzvah, the inclination will exert itself to at least cause his deeds to be defective—prompted by dubious motives, superficial, or automatic. When a person’s service remains superficial—his Torah study is superficial, his prayer is superficial, his attempts to purify his character are superficial—he does not enter into the innermost chambers of the King. The King has brought me into his innermost chambers. We will rejoice and be glad in You! (Song of Songs 1)—One can only rejoice and be glad in Hashem when he enters the innermost chambers of the King.

 

  This level of rejoice and be glad in You is described by our master Rabbi Moshe of Kobrin (quoted in Torat Avot, Shabbat 140). In the liturgy for Shabbat we find the words:

 

There is no comparison to You, Hashem our God, in this world,

And there will be nothing except for You, our King, in the life of the World to Come,

There will be nothing without You, our Redeemer, in Messianic days,

And there will be none like You, our Savior, at the Resurrection of the Dead.

 

This is how Rabbi Moshe of Kobrin explained it: “In this world we want only You! Even in the life of the next world we want only You! In the Messianic Days we want only You! And even in the Ressurrection of the Dead we want only You!” We can explain his holy words as follows: When a person’s desires are self-centered there are great differences between each of these four periods—this world, the World to Come, the Messianic Days, and the Ressurection of the Dead. However, when a person’s sole desire is the Blessed Holy One it makes no difference which world he is in, for the desire is the same regardless! When one’s sole desire is the Blessed Holy One, the desire is the same whether he is in this world, the World to Come, the Messianic Age, or the Resurrection of the Dead. This is a level described by the author of Chovot Halevavot (Shaar Ahavat Hashem 1) in the words of a certain pious man who would awaken at night and exclaim: “My God! You have made me hungry! You have left me naked! You have placed me in a place as dark as night! You have shown me Your strength and might! Even if You burn me up I will only love You and rejoice in You!” This is the level alluded to in the verse, We will rejoice and be glad in You!

 

[Service of Hashem: Section Nine] Chapter Four

 

   The way to attain these deep levels in the service of Hashem is alluded to in the verse, Present in the city was a poor wise man who saved the city in his wisdom. What is signified by the words poor and wise that these qualities have the ability to save the the city? We can explain as follows: Rabbi Chaim Vital writes that the purification of one’s character traits is the “chariot” and the resting place for one’s Torah. Purification of character is the prerequisite for Torah. The crux of all character purification is the nulification of self-centeredness. To the extent that one’s love is self-directed one is unable to love another person or Blessed Hashem. The holy Baal Shem Tov explained the verse (Deuteronomy 5), I stood between Hashem and you—one’s “I” is what separates between a person and Hashem. As long as one’s consciousness is directed towards oneself one is unable to perceive Divinity. The root of self-centeredness is the sense that one has an independent existence. It is this sense that causes a person to engage in all manner of pursuits to fulfill his needs and bolster his sense of self. When a person annhiliates his self-centered cravings he becomes free to direct all his energies and all his qualities to others and to the service of the Blessed Creator. Such a person is as one who was only created for the sake of others. This is the deepest level of character purification and one who attains it is an essentially spiritual person. The spiritual takes up no space. The sages alluded to this idea when they said (Yoma 21a), “The space occupied by the ark is not included in the measurement.”

   Moses our teacher is the epitome of one who has annihilated his self-centeredness. The Torah testifies (Numbers 12) that he was more humble than any man on the face of the earth. This would seem bewildering! Wasn’t Moses aware of his own greatness? The answer is that the matter may be compared to a person who is confined to a house; all he ever sees and experiences is the interior of that house. When, however, he leaves his house and goes out into the city he realizes that his house is only a small part of the city. Then, when he leaves the city he realizes that even the city is only a small part of the country. Self-centeredness stems from small-mindedness and confinement. The wider a person’s horizons become the less significant he feels himself to be. Lift up your eyes and see Who created these… (Isaiah 40). When one emerges from confinement into the open space one is unable to be an “I” any longer. This is how one annihiliates self-centeredness. The reason why Moses was the most humble man was because his horizons were the widest. To the extent one attains wisdom (chochmah) one becomes nullified. This is the meaning of the verse (Job 28), And wisdom emerges from nothingness. Constriction is the root of all evil and selfishness. The more a person is constricted, the more self-centered he becomes. The further he emerges into the infinite expanse of the Blessed Creator’s world the more he realizes his utter nothingness and the less he will experience self-centeredness, jealousy, lust, and seeking after glory.

 

   This is the meaning of the verse (Ecclesiastes 9), A poor wise man was found in the city and the city was saved on account of his wisdom, yet no-one remembered that poor man. The word wise (chacham) signifies the attribute of nothingness; the word poor signifies a lack of self-centeredness—one who has nothing, needs nothing, and wants nothing. Through this attribute a person is saved from all the harmful attributes and reaches the innermost point of divine service. No-one remembered that poor man—A person only remembers what he wishes to remember. People do not wish to remember this attribute for their natural tendency is toward self-centeredness. Only the select few of the generation attain the level of nothingness—the nothingness that has the power to save the entire city in the wisdom it brings about.

 

Section Ten

 

She arises while it is still night

 

Chapter One

 

    The sages taught (Berachot 3b): “There are four divisions in the night according to the opinion of Rebbe. Rabbi Natan says that the night is comprised of three divisions.” The idea expressed by the sages here, as it pertains to one’s service, is as follows: A person’s life in this world—a world full of base desires and darkness—is compared to night. A person’s life can be divided into three distinct periods. The first period is the period in which one greatly develops physically and emotionally. It is generally a period in which one shines forth. The final period is the period of old age—a period of ailments and decline. The middle period of a person’s life is the central one. It too is divided into two sub-periods just as the middle division of the night is divided into a pre-midnight period and a post-midnight one. In the holy Zohar (1:92b) it is written that before misnight the attribute of severity is aroused whereas after midnight the attribute of compassion is aroused. So too in the “night” of a person’s life; the middle period is a particularly difficult one. In this period a person is challenged on a number of fronts—desires, distractions, confusion, livelihood, and the anguish of child-rearing. It is very difficult to face a battle on so many fronts. The sages say that the sign of the second division is the barking of dogs. This alludes to the idea in the Tikkunei Zohar (6)—“those who bark like dogs saying: Give children! Give life! Give sustenance!” The most difficult part of this division is the first part—the part that corresponds to before midnight. This is the time of “arousal of judgment” and during this time a person faces major challenges. The second part of this division—the part that corresponds to after midnight—is easier to deal with. It is a time when one is less troubled with bodily desires and distractions. “Compassion is aroused after midnight.”

 

   There are also specific situations of a “before midnight” nature that one may encounter in any period of life. The Baal Shem Tov commented on the verse (Psalms 71), Do not cast us off at the time of old age—The verse does not say, “in the days of old age” but at the time of old age. A person may experience a time of “before midnight”—a time of utter darkness. Should he experience such a time he needs to know that his task is to serve like a loyal and devoted soldier in a time of prolonged battle. Soldiers are generally only called to battle occasionally but when they face a prolonged and critical battle they know not to let themselves be distracted.

 

[Service of Hashem] Section Ten

 

Chapter Two

 

   The most turbulent period of life is also the most important. This period is most appropriate for liberation from all physical matters and the acquisition of spiritual wholeness—to ascend the mountain of Hashem and stand in His holy place. There are two reasons for this. One pertains to teshuva. We have already written (Teshuva: Section  Three) that “complete teshuva” is only possible when one has one’s full bodily strength and that it involves the principle of purging vessels—“a vessel used for fire is purged through fire.”  For this reason the period of life preceeding one’s physical decline presents one with the opportunity of attaining “complete teshuva.”

 

   A second reason for the importance of this period is as follows: The general principle in the service of Hashem is “reward is commensurate with distress” (Avot 5). The more a person serves Hashem in the midst of difficulty the more his service is pleasing before the Blessed One. In Avot deRabbi Natan it is written (3:6), “A single thing in the midst of difficulty is better than a hundred in the midst of ease.” We have already quoted the parable of Tanna deBei Eliyahu of the king who made a narrow space to test his subjects. Only the most devoted are willing to squeeze themselves through the narrow opening in order to be close to the king (see above, Holiness: Section Five, Chapter Four). Because this period of life is the most turbulent on multiple fronts it requires the most effort and devotion in a person’s service. It presents him with the opportunity to rise above his natural abilities, above all situations and occurrences, to ascend the mountain of Hashem and become sanctified with a supernal holiness.

 

[Service of Hashem: Section Ten] Chapter Three

 

  A person needs to have a lucid understanding of his task during this turbulent and critically important period of life. The holy Elder of Slonim articulated the principle that “one cannot uproot evil with intellect alone,”for adverse tendencies are deeply rooted in a person’s habits and impulses.  Insight alone does not create positive change. Positive change is only attained through prolonged and consistent exertion. The author of Zichron Kodesh wrote that the Torah mentions three types of slaves—the Canaanite slave, the half-free half-indentured slave (who has no rectification. See Chagiga 2a), and the Hebrew slave. Each of these represents a level of divine service. The “Canaanite slave” represents a person who serves his Master, the King of Kings, the Blessed Holy One, yet he is completely mired in his own base desires and, consequently, his service is not pleasing to Blessed Hashem.  The “half free half indentured slave” is one who “serves his master one day and serves himself the next.” This represents a person who serves Hashem faithfully one day but falls into fulfilling his base urges the next day. Such a person lacks consistency and commitment in his service. The “Hebrew slave” represents one who is an essential loyal Jew. The sages say (Kiddushin 15a) that a Hebrew slave works by day and by night. This signifies that he serves the Blessed Holy One in all circumstances and situations. For him darkness is as light—his commitment and service are independent of circumstance. This is the meaning of the verse (Exodus 21), I love my master, my wife and my children—I love my Creator always; even when I am in turmoil over worldly concerns—my wife and children—even then my heart is directed towards the love of my Creator. Moses attained this level of service and for this he is called servant of Hashem (Deuteronomy 34). In the Shabbat morning liturgy we say: “Let Moses rejoice in the giving of his portion for You have called him a faithful servant.” There are many appellations that could be applied to Moses. He was the greatest prophet for instance. Yet the greatest appellation of all is “a faithful servant” (eved ne-eman).  When a person’s service is faithful, when his service is not on account of any gain, when he is committed regardless of circumstances and submits his will to the will of the Blessed Creator in even the most dire situations—this is the level of a “faithful servant.”

 

   Now one may ask whether it is truly possible to serve Hashem in the midst of a turbulent situation. For instance, one may be blessed with a house full of small children, have difficulty with one’s livelihood, be faced with almost unbearable tension and anxiety, and, at the same time, be fighting his physical urges in a manner beyond his natural powers. In such a situation he has not even a moment to settle his mind. He feels completely cast off both from this world and the next.  In such a situation can one be expected to serve Hashem, to ascend the mountain of Hashem and stand in His holy place? The truth is that one who understands the depth of the Hassidic way could never imagine that the service of Hashem requires a life of peace and quiet. Such would be a fundamental mistake! We can explain the matter according to the words of our master, Rabbi Moshe of Kobrin. At the end of his life he said that he could see all the days of his life. The days which he previously had thought of as luminous he now realized were of a low standing, and the days which he had thought of as being of a low standing he now realized were luminous. These holy words should be a healing balm to all who seek Hashem. The value of those days in which one feels close to Blessed Hashem, in which one’s heart and mind are clear and open for the love and awe of the Blessed One—those days are less significant, for they were the result of an “arousal from Above.” The Blessed Holy One can have this kind of service from the angels. “The Blessed Holy One desired to have a dwelling place in the lower worlds”—in the midst of darkness and urges. When a person finds himself in the depths of spiritual and physical darkness, when his heart and mind are closed, when he feels that he is cast off from this world and the next yet he nevertheless fortifies himself and serves in the manner of a loyal and devoted servant—such service is luminous indeed. The loyal servant makes no distinction between  being sent on an honorable mission to kings and nobles or cleaning the palace trash piles. His delight is simply to carry out the king’s will. If I ascend to heaven I am happy because You are there but I am also happy when I descend to the nether-world for here You are! The loyal servant considers only what the King desires from him at that time.

 

   When a Jew carries out the will of Hashem even in situations of darkness and hidden-ness of the divine light, he fulfills the statement of the holy Zohar—“the praise that comes from far away is closer to the King.” The tzaddikim have said concerning the words of the Mishna (Avot 2), “Do not say: When I have free time I will study. Perhaps you will not have free time!”—Perhaps what is required of you is that you study precisely when you do not have free time! The Baal Shem Tov commented on the verse (Ecclesiastes 9), the wisdom of the pauper is despised (bezoo-yah)—the wisdom of the pauper is to know that “God is in this” (bezoo-Yah); the Blessed Holy One is found in this very poverty and darkness. Our master, author of beit Avraham commented on the verse (Exodus 20), Moses approached the dense fog where God is found. In the Mechilta we find three kinds of darkness of which dense fog (arafel) is the darkest. Moses revealed to us that one can find God in a way relevant to one’s soul-root and the particular time even in the dense fog.  This idea is also indicated in the verse (1 Kings 8), Hashem has said to dwell in the dense fog.

 

[Service of Hashem: Section Ten] Chapter Four

 

   The main service in this period of one’s life is to go and  battle against Amalek! Amalek is the one who cooled you off in the journey. Amalek is the one who cools a person’s passion in serving Hashem. When a person is perplexed due to the difficulty of the battle, Amalek injects coolness into him so that he gives up on attaining any kind of spiritual greatness and settles for mediocrity. Nothing is worse than this! When a person falls into sin and defective behavior his conscience will torment him until he returns in teshuva. When, however, he “cools off” in his service of Hashem he does not realize the severity of his situation and hence he sees no need for teshuva—though in the end his spiritual state will also decline severely. Concerning this idea the Torah states, remember what Amalek did to you and Hashem is at war with Amalek for all generations. Though coolness is not noticeable externally it corrodes a person on the inside. The solution to this malady is to arouse one’s passion for feeling God’s presence on every occasion. One should stand firm—even through life’s most trying circumstances—arousing one’s passion for the divine and yearning for the closeness of the Blessed Holy One as in darkness as in light. Even if a person has become weak and has fallen into evil desires let him not fall completely and distance himself from the Blessed One. Rather he should remember that the Blessed Holy One dwells with him in the midst of his impurity. Rabbi Moshe of Kobrin commented on the verse (Psalms 130), Hashem! I call out to you from the depths!—Hashem! Even from the depths of impurity I call out to You!

 

   Prayer is especially helpful in fostering the life-giving, passionate, heartfelt connection between you and the Blessed Creator. In the Sifrei (Parshat Ekev) we find that prayer is the “service of the heart” indicated by the verse, to serve Him with all your heart… Concerning this the author of Yesod Ha-avodah (2:9;24) writes as follows:

 

How great is the enactment of the Men of the Great Assembly who enacted the prayer liturgy! Through it the religion of Israel has remained true and faithful. Without it the feet of Israel would have faltered and the service of the heart would have been forgotten. The whole purpose of Torah would have been lost—God forbid—for its purpose is faith, teshuva, the development of good character traits, the study of Torah for its own sake, and good deeds.

 

According to the Hassidic way, heartfelt prayer is the very basis and foundation of one’s divine service. The author of Chovot Halevavot writes (Shaar Cheshbon Hanefesh, Chapter 8) that a Jew who prays without paying attention to his words is defective in his faith. Had he been speaking to some high-ranking noble he would not have let his mind wonder during his speech. How much more so when one speaks to the Blessed Creator Who sees every hidden thing! It is true that we are “believers, children of believers.” How is it then that we do not feel Hashem’s presence when we pray? We have already answered this question in our essays on faith (Torah’s Foundations: Section One, Chapter Eight). One can have faith in one’s intellect, faith in one’s heart, and faith in one’s limbs. The highest level of faith is when one feels it even in one’s limbs as it is written, All my bones will say: Hashem! Who is like You?

 

   In order to experience this feeling in one’s prayers one should follow the example of the “early pious ones” (hassidim harishonim)  who would spend an hour in preparation for prayer directing their hearts to their Father in Heaven (Berachot 30b). In Torat Avot (Torah utefila 27) it is written that before praying they would pray that they would be able to direct their hearts when they pray! Now, though in our day and age we are busy and we dwell in spiritual darkness, nevertheless we need to devote this hour prior to prayer—an hour to arouse the heart to direct our heart to our Father in Heaven. Our master writes in Beit Avraham (letter 24): “If only they would set aside a time, morning and night, before the stars of the soul become darkened…” This is the best way to preserve the soul’s light; a person should not lose his spiritual aspirations and sense of closeness to the Divine. Prior to prayer is an especially important time to arouse one’s soul and spirit to desire closeness with one’s Divine Beloved. One should also utilize the sanctity of Shabbat, devote oneself solely to Hashem on that day, and awaken one’s soul from its drowsiness and stupor. In Torat Avot we find the expression (Shabbat 16): “The week is as the week is until Shabbat!” Shabbat is the soul’s pleasure, the spirit’s delight, the sweetness of life, the ever-refining experience of love and awe of the Blessed One. When one puts forth effort in these areas and exerts one’s spiritual desires, the most turbulent period of life will be transformed into the most significant and a person will experience the closeness of the Blessed One.

 

Section Eleven

 

“One needs to coronate the Blessed Holy One over his every limb.”

 

Chapter One

 

   “One needs to coronate the Blessed Holy One over his every limb” (see Tikkunei Zohar 130b). A complete Jewishness is one that encompasses a person fully: The attributes of mind—intellect, thoughts, and outlook; attributes of heart—emotions and desires; even attributes of limbs—blood, and fat—until his heart and flesh sing out to the Living God. In Be-er Avraham it is written (Letter 8) that when one accepts the yoke of the Kingdom of Heaven upon oneself it needs to be upon one’s every limb otherwise one is spiritually defective. In the holy Zohar it is written (1:216b): “The Shechina rests in a whole place, not in a defective place.” The six-hundred and thirteen mitzvot comprise mitzvot of the mind, heart, and limbs; together they function to sanctify the two-hundred and forty-eight limbs and three-hundred and sixty-five sinews and cause them all to be Jewish. In the holy Zohar (2:82b) we find the following expression: “The Torah gives a preson six-hundred and thirteen kinds of counsel to become whole with his Master.” When part of the body is unresponsive the entire body is in danger. The same is true in a spiritual sense. Not only one’s intellect and heart but all one’s limbs need to be connected to the Blessed Holy One. Without this one’s Jewishness is not whole.

 

   Complete Jewishness is when one feels one’s Jewishnes in every limb—All my bones say: Hashem! Who is like You? In Mesilat Yesharim the author writes that a person was created for the purpose of delighting in Hashem and taking pleasure in the radiance of His Presence. We have already explained (Service of Hashem: Section One, Chapter One) that the ultimate service is for a person to delight in Hashem in this world. When one’s Torah study is a delight, one’s prayer a pleasure, one’s faith and service—both inner and outer—bring the greatest gratification—this is the fulfillment of “seeing one’s world in one’s lifetime.”

 

   One attains such a level through nullifying one’s material urges and sense of a separate self. As long as one asserts oneself as an “entity” (yesh) he is separate from the Blessed Holy One. When a Jew nullifies himself before the Blessed Holy One through devotion—“I, and all that is mine, are for You!”—this is nullification of self and through this he holds close to Blessed Hashem. Then, and only then are one’s limbs all Jewish and his heart and limbs can sing to the Living God.

 

[Service of Hashem: Section Eleven] Chapter Two

 

   This level of complete service is alluded to in the verse, Hear O Israel! Hashem is our God; Hashem is one! This verse is the very essence of a Jew. It is the first verse a Jew learns and one says it every morning and evening. The meaning of the verse is that the Divine is not an additional dimension of a person’s life; one does not have one’s various needs and wants, and in addition to them have an obligation to serve Hashem. Hashem is one! A Jew only has one fundamental concern—the Blessed Creator; all else is nullified. There is no partnership with the service of the Blessed One. A Jew cannot serve two masters—his bodily wants and his God, for even his body is a portion of God Above. All bodily and physical concerns are subsidiary to the Blessed Creator for You give life to them all. The realization of Hashem is one means that a person gives no aspect of his life independent significance from the Blessed Creator.

 

   When a Jew’s being is permeated by this knowledge he is able to love Hashem with all his heart…soul and…very being. With all your soul—this means that all the heart’s capacity for love is directed toward the love of the Blessed Creator, that all loves are subsidiary to this love. We say the blessing “With eternal love You have loved us” before the Sh’ma for this blessing has the capacity to arouse a Jew to a deep and heartfelt love of God. One then exclaims, Hear O Israel! … Hashem is one—that his sole concern in the world is the Blessed Creator.

 

   Here is another implication of the words Hashem is one: It is as if one says: The Holy One is one in the entirety of my body. No part of me is excluded from the commitment to Blessed Divinity. No part of me is non-Jewish. Accordingly, a person can then love Hashem with all his heart…soul…and very being.

 

[Service of Hashem: Section Eleven] Chapter Three

 

   We need to deepen our understanding of the words Hashem is one. They do not refer to Blessed Divinity for this is beyond all comprehension. Rather, they refer to Divinity as it is manifest in the world. With Jewish eyes one can see the unity of the Blessed One throughout creation, the animating force that gives life to the heavens and the earth and their entire host. Without Jewish eyes one only sees a multitude of separate entities—rivers, seas, mountains, and hills. When a Jew sees the Blessed Creator in everything, the whole universe joins him in exclaiming, Hashem is one! The universe is a singular unity, an expression of Blessed Divinity—the Creator and Sustainer Who gives life to all being in every single moment. There is absolutely nothing independent from the Blessed One. Similarly, the service of a Jew needs to be a simgular unity. The holy Maggid of Mezritch commented on the verse (Psalms 104), The world is full of your acquisitions—The world is full of ways to acquire You! No part of creation is separate from the Blessed Creator. Therefore one can utilize any worldly matter to bring satisfaction to Hashem. Just as Hashem’s praises can spring forth from worldly matters just as they do from Torah study and prayer.

 

 

[Service of Hashem: Section Eleven] Chapter Four

 

   When a Jew attains this level of wholesomeness, when he sees only the Blessed Creator in his perspective on creation, every individual or collective event then becomes a divine message. Events and incidents are not—God-forbid—isolated and happenstance but are a collective expression of a divine message. This idea is alluded to in the verse (Deuteronomy 11), See! I place before you today a blessing and a curse. The blessing—that you hear the mitzvot of Hashem…The blessing is that from every event I place before you—whether blessing or curse—you hear the mitzvot of Hashem for Hashem calls and commands you through every event.

 

   One attains this level when one’s mind, heart, and limbs are all wholly Jewish, when nothing stands in the way of him perceiving the Blessed Creator. Our master, the author of Divrei Shmuel commented on the stanza of the Hoshanna prayers—“to understand messages, heard from Your mouth” as follows: In the holy Zohar it is written (3:126a): “A heavenly voice emerges every day and exclaims, Return backsliding children!” The Baal Shem Tov asked why the voice speaks if nobody hears it. He answered that when Jews experience pangs of conscience—these are the echoes of that heavenly voice. Our master, author of Divrei Shmuel said that only those who wish to listen will hear the voice. This is the meaning of the stanza: If one wishes “to understand messages”—only then will they be “heard from Your mouth,” for one will discern the divine message from every event.

 

[Service of Hashem: Section Eleven] Chapter Five

 

   What is a person to do when his limbs are yet to be fully sanctified, when has not yet become fully Jewish, when he does not discern the divine message? What is a person to do who fels himself completely distant from all things pertaining to holiness? The answer is that the crucial service is for a person to remove those things that act as a barrier between himself and his Father in Heaven. When he does this he will see with his eyes, hear with ears, return and be healed. The author of Be-er Avraham writes (Parashat Ekev) concerning the verse (Deuteronomy 10), What does Hashem your God ask of you besides to fear… The sages commented on this with a question and an answer. They said (Berachot 33b): “Is fear such a small thing? Yes! In relation to Moses it is a small thing!” We may well ask what sort of answer this is. The verse is addressed to the entire People of Israel! How does the fact that fear is a small thing for Moses help the entire People of Israel attain it? The author of Be-er Avraham gives a lengthy explanation concerning the mitzvah of fear—a matter pertaining to the heart. He writes that:

 

…there are three stages in the thought process—the first faint outline of a thought, the thought that is felt, and the thought that comes to full consciousness…It is difficult indeed to penetrate to the innermost level of thought… Those who attain fear of Hashem do so, in the main, through firmly and persistently engraving a sense of the Blessed Creator’s greatness and wonderful providence in their minds. By force and persistence one comes to generate a constant awareness of the glory of Hashem. Nevertheless, despite all one’s effort to attain fear of Hashem, a person needs to find favor and ask Hashem for assistance and compassion in this area. One can only find favor with Hashem when there are no barriers between Hashem and his soul and between the different strata of his being—between his intellect and his emotions (ruach), between his emotions and his vital-force (nefesh), between his vital force and his basic self. One needs to do much teshuva to rid oneself of these barriers or at least to refine them. This is the meaning of the words, Now Israel—Since the people sinned with Golden Calf they caused barriers to exist between themselves and the Blessed Holy One. Moses interceded for forty days in order for the barriers to be removed. The meaning of the verse is as follows: Now Israel—now that I have removed the barriers through my prayer it will be easier for you to arouse yourselves in teshuva and attain a great sense of fear and awe of the Holy One. This is the meaning of the sages’ statement: Yes! In relation to Moses—who removed the barriers—it is now a small thing for all of Israel.

 

   We can explain this idea further. A lack of fear stems from a lack of knowledge. The Ball Shem Tov told a parable of a country boy who threw a stone at the king because he knew nothing of the king’s exalted position. The king, in his compassion, did not want to punish the boy since he didn’t know any better. Instead the king raised the boy and instructed him in wisdom until he became one of the king’s courtiers. Then, whenever he remembered what he had done he would be greatly distressed. In relation to Moses—the source of knowledge (daat) and conscious recognition of the Creator—fear is a “small thing.” The major holy task of a Jew is to remove and tear away the barriers that separate so that he comes to sense the Blessed Creator in his every limb. He will then hear the voice of Hashem speaking to him from the entire creation and from every event. All his bones will exclaim, Hashem! Who is like You? In this way he will attain true wholeness.

 

[Service of Hashem: Section Eleven] Chapter Six

 

   In light of the above we can understand the statement of the sages (Nedarim 32b): “At first our forefather Abraham corronated the Blessed Holy One over two-hundred and forty-three of his limbs but in the end he corronated Him over all two-hundred and forty-eight. They are these: two eyes, two ears, and the male organ.” Ran explains that a person does not have full control over these limbs. A person only becomes a complete Jew when all his limbs reflect this wholeness. The Divine Presence then rests with him and he is like a convert whose every limb becomes Jewish. This idea is alluded to in the verse (Psalms 24), Lift up your heads O gates! Up high, you everlasting doors, and let the King of Glory come! The gates refer to the “gates of the head”—the eyes and ears etc… When a person elevates these to the Blessed Holy One the everlasting doors—the “opening of the body,” one’s sexual organ will also become spiritually elevated.

 

   This matter pertains to both positive mitzvot and restraining oneself from transgression. As long as a person does not guard his every limb—until the “opening of the body”—he is under the influence of evil and the Divine Presence does not rest on him. Similarly, regarding positive mitzvot: When a person rectifies his every limb, when he sees only Godliness in all the creation as it is written (Isaiah 40), Lift up your eyes on high and see Who created these, when he hears the divine word calling to him in everything he hears with his ears, when he corronates the Blessed Holy One over his every limb—until even the “opening of the body”—and senses the glory of Hashem through every one of his limbs, his body becomes a chariot for Hashem and he becomes a complete Jew. Shla and others write on the verse, They shall make Me a sanctuary and I will dwell among them—This means that Hashem can dwell within every single individual.

 

Section Twelve

 

The wise servants of the King who gaze only upon the King’s soul

 

Chapter One

 

   In the holy Zohar it is written (3:152a):

 

David said (Psalms 119), Open my eyes that I may see the wonders of your Torah—that which is beneath the clothing of Torah.

Come and see!

There is clothing that is visible to all,

These fools who see a person dressed nicely and look no further…

So too, the Torah has a body—the mitzvot…

This body is clothed in garments.

The fools only see the garments…

Not what is underneath…

Those who know more gaze not upon the garments but upon the body underneath the garments.

The servants of the King who gaze only upon the King’s soul are wise, for this is the real essence of the Torah.

In time to come they will be invited to gaze upon the soul of the soul of the Torah.

Come and see!

The levels of garment, body, soul, and soul of soul also correspond to what is above.

The heavens and their host are the garment.

The Community of Israel is the body that receives the soul…

The soul of the soul is the Ancient Holy One (Atika Kaddisha)...

 

   These words of the holy Zohar open the gates to the inner dimension of Torah and divine service. It is related that our master Rabbi Noach of Lekovitch once turned to his community after Friday night prayers and exclaimed loudly: “The servants of the King who gaze only upon the King’s soul are wise!” This is a basic foundation in the service of Hashem. The holy Zohar mentions four classes of people—the fools who gaze only upon the King’s garments, those who know more and gaze upon the King’s body, the wise who only gaze upon the King’s soul, and the highest level of all—the soul of the soul of the King. One can serve Hashem, involve oneself in Torah and good deeds and still be included in the category of “those who gaze only upon the King’s garments.” Their entire service is superficial and small-minded; they do not perceive the body and soul of the King in their service, their Creator, Rock, King and Holy One. Their service may be compared to one who gazes through an unclear lens (aspaklaria sh’aina me-ira) and the extent of their small-mindedness puts them in a category of the people who walk in darkness. The small-minded person interprets everything in small-minded terms and is therefore unable to appreciate the greatness of the Blessed Creator at all. The sages said (Sifrei Ekev 49), “Study Agadda, for from it you will recognize the One Who spoke and the world came in to being.” One can fulfill the Torah and mitzvot without recognizing the body of the King—the One Who spoke and the world came in to being.

 

   This lack of recognition—each person according to his level—is a terrible defect. In a sense it is even worse than sin. A person sins because of a kind of madness, as the sages said (Sotah 3a), “a person only sins when a spirit of folly comes over him.” One who serves Hashem with small-mindedness, however, is like a person who thinks, in his ignorance, that a star in the sky is as small as a dot. In the same way that a person can be retarded intellectually, so too can one be retarded in a spiritual sense—that he serves Hashem without recognizing the One Who spoke and the world came into being. Rambam writes (End of Hilchot Teshuva):

 

A person’s love of the Blessed Holy One is commensurate with his knowledge of Him… For this reason a person needs to devote himself to the study and understanding of those fields of wisdom that impart knowledge to him of his Creator, to the extent that a person can understand.  

 

A person is obligated to work on recognizing his Creator according to his ability. This is alluded to in the statement of the sages (Shabbat 112b), “If the early ones were like angels, we are like people; if the early ones were like people, we are like donkeys.” The comparison here is between different levels of perception of the Creator. The lowest level of perception is that of “donkey” for a donkey has no awareness of that which is above it.

 

   A small-minded person also does not realize his own lowliness. This can be inferred from the words of Rambam (Yesodei HaTorah 2:2): “…through a person’s contemplation of the greatness of the Creator, he will immediately sense his own smallness and lowliness, as it is written (Psalms 8), When I see Your heavens…What is man that You remember him?” Likewise, a small-minded person does not realize the extent of the spiritual damage he causes through his sins. The holy Rabbi Israel of Ruzhin (quoted in Beit Avraham: Inyanei Erev Yom Kippur) said a parable of a king who had a magnificent jewel-studded chandelier hanging by a rope from the roof of his chamber. A fool liked the look of the rope, chopped it, and the chandelier came crashing to the ground. This fool cannot possibly imagine the extent of the damage he has caused, and the darkness he has brought into the king’s chamber. This was all because of a foolish whim—he liked the look of the rope! Similarly, a small-minded person cannot appreciate the extent of the damage he causes through his fulfilling his lowly desires; he does not appreciate the darkness he has brought upon the spiritual worlds. The root of this defect is that he does not recognize the Creator’s greatness. He is not able to see beyond exteriors. He is not among those “who gaze only upon the body and soul of the King”—into the essence of matters.

 

[Service of Hashem: Section Twelve] Chapter Two

 

   The idea of “gazing at the King’s soul” includes the idea of gazing deeply into the purpose of creation and the purpose of one’s life. We have already quoted and discussed the words of Mesillat Yesharim (Service of Hashem: Section One; Chapter One)—“The foundation of piety and root of service…is for a person to clarify his obligation in the world and recognize it with certainty. A person was created for the sole purpose of delighting in Hashem…There is no greater delight than this…” We explained that the Blessed Holy One is the Source of Goodness and that “it is the way of the good to bestow goodness.” For this reason God created the world in a manner that He could bestow goodness to His creations.  At first consideration it seems difficult to recognize this purpose in our world—a world full of pain and suffering. It cannot be that this bestowal of good refers to physical benefits for what are these considered? Rather it must refer to the infinite goodness and spiritual delight of closeness to the Blessed One—a delight compared to which all earthly delights pale into insignificance. Thought the author of Mesillat Yesharim writes that the World to Come is the place for this delight, we have explained that this is only meant in a general sense and that faithful servants of Hashem—“those who gaze only upon the King’s soul”—experience this delight in this world. The sages relate (Berachot 17a) that the students of Rav Ami would greet each other with the words, “May you see your world in your lifetime!” This is the idea of experiencing the infinite spiritual delight of closeness to the Divine in this world.

 

   This delight is not the same as the “reward for a mitzvah” for we have a principle (Kiddushin 39b): “Reward for a mitzvah is not given in this world.” Rather, when a Jew refines his physical being he becomes able to receive the divine goodness that Hashem wishes to bestow upon His creations. He begins to feel that wonderful delight described in the verse, then you will delight in Hashem. This is a person’s main purpose and task—to refine his physical nature until he becomes an abode for the Divine Presence. Ramban writes of this in his commentary on the Torah concerning the words, to hold close to Him (Deuteronomy 11:22): “those of a high spiritual level can have their souls bound up in the Bond of Life even during their own lifetimes, for they themselves are an abode for the Divine Presence.” Such is the level of the servants of the King who recognize their function and task in the world—to carry out the innermost will of the King, to delight in Hashem and take pleasure from the radiance of the Divine Presence. Such people do not gaze on the King’s garment—on external matters—but on the innermost will of the Blessed One.

 

[Service of Hashem: Section Twelve] Chapter Three

 

   The idea of discerning the innermost will of the King also pertains to each individual mitzvah. Rabbi Avraham son of Rambam explains this at length in his book HaMaspik le-ovdei Hashem (in the chapter entitled Hahalichah bechukot HaTorah). He writes that there are two paths of Torah observance—one general and one special. The general path is when people observe the mitzvot as they are commanded. The special path is when people shape their conduct according to the purpose and secret of the mitzvot and the Torah’s intent. For instance, when a person abstains from forbidden foods, wears tzitzit, and puts on tefillin—this is the general path, a path common to all Israel. One who understands the secret of tzitzit however—that through it he becomes elevated to a profound and deep state of holiness, as it is written (Numbers 15), you will be holy to your God—and one who understands the secret of forbidden foods and limits himself to that which is necessary even concerning permitted foods—such a person walks the special, inner path.

 

   This idea is especially relevant to the holy Shabbat. The holy Elder of Lekovitch explained the statement from the Zohar—“The secret of Shabbat is Shabbat.” The numerical value of the word “secret” is the same for that of the word “light.” The essence of Shabbat is its spiritual light. In the book Hamaspik the author gives a most vivid description of this manner of Shabbat observance:

 

One engages in deep thought and intellectual investigation until one is elevated to the level of true holiness. He is joyful in his Maker over the illumination of the Divine Presence… he understands the supernal connection through intellect and the mitzvot between him and his Maker as the Exalted Creator intended regarding the observance of Shabbat as it is written (Exodus 31), between Me and between the Children of Israel—it is an eternal sign. He minimizes any activity that weakens this connection; he therefore refrains from (extra) food and drink on Shabbat lest they interrupt his contemplation. He refrains from conversation that is irrelevant to the matter at hand and certainly from idle chatter. The end of his path is that he acquires the awe and love of Hashem in his innermost being and a yearning for the Living God to the extent that he is no longer hungry for his soul is satisfied with its portion. Voices can sound on his ears yet he will not hear them…In this manner he will proceed in his special path to the goal of his desire as it is written (Isaiah 26), The soul desires Your name and mention.

 

This is a great principle concerning the observance of mitzvot: One needs to discern between the garment and the body and soul of the King. One needs to invest the most energy into the Blessed One’s main intent of the mitzvah. Some people invest great punctiliousness and stringencies in all manner of practical mitzvot. Undoubtedly this is also the Blessed One’s will, nevertheless one needs to invest one’s greatest energies into fulfilling the “duties of the heart”—that portion of the mitzvot that Rambam terms “Foundations of Torah.” This includes love of Hashem, fear and awe of Hashem, and holding close to Hashem. These are the “soul of the King” and through them the Blessed One’s will of “a dwelling place in the lower worlds” is fulfilled.

 

[Service of Hashem: Section Twelve] Chapter Four

 

   “The servants of the King who gaze only upon the King’s soul are wise.” This statement alludes to a foundation and root principle of divine service—the deep penetrating gaze to the soul of the King. It is written (1 Chronicles 28), Know your father’s God and serve Him. The meaning of this verse is alluded to in the explanation found in the holy books concerning another verse (Hosea 2), I betrothe you to me in faith. You will know Hashem. The intent of this “knowledge” is not one of intellect for is not faith the very opposite of intellectual inquiry? It is written (Job 11), Shall one who inquires after God find? Rather this “knowledge” is the gazing and contemplation of the greatness of the Blessed Creator. Rambam writes of this (Yesodei HaTorah 2:2):

 

How does a person come to love and fear Him? When he contemplates the greatness of His wonderful deeds and creations and discerns the infinite wisdom in them he will immediately be moved to love, praise, glorify, and yearn to know the Great Name. This is what David said (Psalms 42), My soul thirst for God—the Living God! Upon thinking of these very same things a person immediately recoils in fear for he realizes that he is but a small, lowly, ignorant creature standing before the One of Perfect Mind. This is what David said (Psalms 8): When I see Your heavens, the handiwork of Your fingers, what is man that You remember him…

 

There are people who only see the King’s garments when they look at creation. There are others who gaze upon creation and see the Blessed Creator Himself—for You give life to them all. Raavad writes at the end of his book, Baalei Nefesh—“Open your eyes O mortal and see the image of your Maker and Creator!” The wise person who gazes on the body and soul of the King merits to perceive Him in all His splendor and greatness.

Section Thirteen

 

You who hold close to Hashem your God

 

Chapter One

 

   …I have entered into a covenant with you and Israel concerning these words (Exodus 34). The purpose of the entire Torah and all the mitzvot is for a person to hold close to Blessed Hashem. We have already quoted the words of the Zohar and the author of Pri Ha-aretz on this point (See above, Torah’s Foundations: Section Five; Chapter One). The sages say (Shabbat 30b): “The world was created only that this person be commanded (letzavot lazeh).” The Maggid of Mezritch interpreted the statement as follows: The world was created in order that this person hold close. The Hebrew word “letzavot” (from which the word mitzvah derives) can also mean “connection” or “joining.” The word thus denotes a state of holding close with the Blessed Creator.

 

   The covenant between the Blessed Holy One and Israel is eternal. A constant influx of divine energy flows into the souls of Israel. Rambam writes in his instructions for secluded meditation (quoted in Yesod Ha-avodah, 2:3;12) that when a Jew holds close to Hashem he receives the influx of divine providence and no harm can befall him. Harm can only come to him when he interrupts his state of holding close. Our master, author of Yesod Ha-avodah also writes (1:1) that:

 

when a person removes the veils of his heart, the divine light of the Godly soul reaches him according to the root of his soul for Hashem’s portion is His people. This illumines all of Israel and especially so on the holy days for then there is a great influx and the souls are greatly elevated.

 

   We can explain this idea with a parable of a great and powerful king whose enemies lived in a faraway province of the kingdom. The king sent his son on a mission to that province in order that he might use his great wisdom and skill to secure the province for the kingdom and strengthen the king’s dominion over his enemies. The king instructed his son that he would be in constant communication with him through letters and coded messages, and that were the son to be in danger the king would send a special envoy of soldiers to protect him. A covenant was made between them that as long as the king’s son stayed attentive to the king, the king would ensure that no harm befell him. Such is the relationship between the Blessed Holy One and Israel. “The Blessed Holy One yearned to have a dwelling place in the lower worlds” (Tanchuma, Bechukotai)—the place where forces of impurity are strong. He sent Israel, His son, to establish His kingdom in very domain and gave him the Torah and mitzvot through which he could remain in constant connection with the King. As long as Israel holds close they are safe from all harm. In the Midrash Tanchuma (Vayigash 6) we find the statement, “The mitzvot are the emissaries of the Omnipresent One.” They are counsels for holding close to the Blessed One and cause Israel to be safe from the forces of evil.

 

      The early authorities enacted that we say the formula “for the sake of the unification of the Blessed Holy One and His Shechina….” before Torah study or the performance of a mitzvah. This formula also alludes to the connection between the Blessed Holy One and Israel. In the holy Zohar we find the statement (3:73a), “Three levels are interconnected—the Blessed Holy One, the Torah, and Israel.” The holy Torah is represented by the letter “vav” in the divine name—the letter that connects between the upper “heh” representing the Blessed Holy One, and the lower “heh” that represents Israel. Israel holds close to the Blessed Holy One through the power of the Torah.

 

[Service of Hashem: Section Thirteen] Chapter Two

 

   In light of the above explanation we can understand another dimension of the statement of the sages (Ketubot 111b) on the words (Deuteronomy 30), to hold close to Him—“Is it possible for a person to hold close to the Divine Presence? Rather one should hold close to Torah scholars (talmidei chachamim).” The simple reason for this is in order that a person learns from their good deeds. This explanation is mentioned by Rambam (Hilchot De-ot 6:2). One also gains an exalted perspective on life through being in the company of Torah scholars  for their perception of the world is a spiritual one; they sense the Divine that permeates and animates all physical existence. According to our above explanation we can add a deeper reason for the sages’ statement. When a person holds close to such Torah scholars he holds close to the Blessed Holy One. Our master, the holy Elder of Slonim explained this very clearly (Torat Avot 236):

 

The vitality and inner dimension of Torah flows down into the world every single day, hour, and moment through the innermost dimension of the Community of Israel. The influx flows to the encompassing soul (neshama klalit)… and from there it flows to the leaders of the community. The glory of Hashem hovers over them and provides them with a spiritual blessing and divine influx which renews itself every day… according to the generation, the time, the leader, the people, and the arousal from below. Even if one serves Hashem, if he separates himself from the root of life… he does not merit the divine influx, the light of holding close. It is written (Deuteronomy 6), You who hold close to Hashem your God are all alive today! The verse means as follows: The influx that brings a person to hold close flows down every single day. This is also indicated by the verses (Deuteronomy 27), Today you have become a people of Hashem your God, You are standing today, …the covenant that Hashem your God enters into with you today… When a person holds close to a tzaddik and does not become connected to the tzaddik’s heir upon the tzaddik’s death, he is like a healthy branch broken off a tree; he dries up from day to day.

 

According to what we have said the only way to fulfill the mitzvah of you shall hold close to Him is through holding close to the wise students of Torah—the souls through which the divine influx flows every moment. “Israel, the Torah, and the Blessed Holy One are one.” Israel holds close to the Blessed Holy One through Torah. This includes the idea that Israel holds close to the Blessed Holy One through the wise students of Torah, for the divine influx of holding close flows down through them.

 

[Service of Hashem: Section Thirteen] Chapter Three

 

   I have entered into a covenant with you and Israel concerning these words (al pi hadevarim ha-eleh) (Exodus 34). The sages said concerning this verse (Gittin 60b): “Rabbi Yochanan said: The Blessed Holy One only entered in to a covenant with Israel on account of oral matters (devarim shebaal peh).” The Oral Torah includes the insights and contributions of the wise students of Torah of every generation. In the Midrash Tanchuma (Noach) it is stated that the reason why the covenant is made concerning the Oral Torah is because the Oral Torah requires tremendous exertion. Nevertheless, a careful reading of Rabbi Yochanan’s words—he said “oral matters” rather that “Oral Torah” (Torah shebaal peh)—supports the same idea that we have been explaining. In the Midrash  (Shemot Rabba 28) we find the following comment on the verse, God spoke all of these words saying:

 

Rabbi Yitzchak said: The prophets of every generation received their prophecies from Sinai…Not only the prophets, but also the wise of every generation—every one of them received his portion from Sinai…

 

Along with the written Torah and the mitzvot—eternal counsels for holding close—the Blessed Holy One also gave Moses supernal spiritual powers that would flow down to the leaders of each generation in order to guide the people in holiness. This idea is in accordance with the above-mentioned parable of the king who sent his son on a mission to a dangerous and far away province and provides him with constant communication and special security. Rabbi Yochanan is referring to this guidance—the guidance of the leaders of each generation. It is concerning this guidance that we entered into the covenant for it preserves the conection between the Blessed holy One and His people when they are in the land of desolation.

 

   The holy author of Shla (Section One: beit chochmah) explains that the Blessed Holy One continually gives the Torah—hence the language of the blessing, “Who gives the Torah.” He cites the verse (Deuteronomy 5), Hashem spoke these words to your entire community on the mountain from the midst of the fire, the cloud, and the dense fog. It was a great voice that did not cease (lo yasaf) and Rashi’s two explanations of the term “lo yasaf”—“It did not cease for His voice is strong and eternally present. Alternatively, ‘lo yasaf’ means that nothing was added to the revelation. Shla writes that both these explanations are correct. The mitzvot that the rabbis enacted were all included in this original revelation though each one emerged in its due time according to the generations and its leaders. He also explains the reason for the increase in stringencies as the generations progress. The more impurity is present in a generation the more mitzvot and enactments are necessary to counteract it. The Bleseed Holy One entered into a covenant with us on account of “oral matters,” for it is the Oral Torah and the enactments of each generation that enable us to preserve the covenant in the face of the challenges and impurity present in each generation. This idea is included in the mitzvah of holding close. When one holds close to the Torah sages one preserves one’s state of holding close in all circumstances. This causes the power of holiness in Israel to prevail.

 

[Service of Hashem: Section Thirteen] Chapter Four

 

   In light of the above we can understand the significance of the word today as it appears in numerous verses: Now Israel! What does Hashem your God ask of you…except to fear Hashem your God…to observe the mitzvot of Hashem your God…that I command you today for your benefit (Deuteronomy 10); See! I place before you today a blessing and a curse; the blessing—that you obey the commandments of Hashem that I command you today; the curse—if you do not obey the commandments of Hashem that I command you today (Deteronomy 11). The word occurs in many other verses. There is a constant influx of divine energy that flows from a supernal source to Israel and this influx is what preserves the covenant of holding close between God and Israel.  There are times when the forces of evil and impurity threaten to break this connection and the Blessed Holy One’s covenant with Israel empowers the Torah sages to make new enactments which strengthen the covenant.  The holy Torah alludes to this idea with the word today. Today you may be commanded by the Torah sages regarding a new enactment. This is a major source of blessing for the People of Israel, for when they obey the words of the sages today they hold close to Hashem through holding close to the sages and they receive the divine influx. The Torah sages of the generation know the divine message for that particular time. In the Midrash (Kohelet Rabba 12) we find the statement: “To hear from one [authority] should be considered like hearing from Moses—even from hearing from the Blessed Holy One.”

 

[Service of Hashem: Section Thirteen] Chapter Five

 

   There is another idea included in what we have outlined above. The sages said (Midrash Mishlei 5): “Fortunate is a man whose wife is from his city (me-iro), whose teacher and Torah is from his city (me-iro), and whose livelihood is from his city (me-iro).” The holy Elder of Lekovitch explained that the phrase “me-iro” actually means not “is from his city” but “arouses him.” One should gauge from one’s yearning and experience of love the great extent to which one should love Hashem. His teacher and his Torah should arouse him to a love of Hashem; his anguish at earning a livelihood should arouse his heart to hold close to Hashem.  The author of Beit Avraham (Parashat Vayikra) explains that the verse (Leviticus 1), He called to Moses does not state who called to Moses. The meaning of the verse is, he writes, that Moses heard Hashem calling to him in everything he heard. This is in accordance with the parable mentioned above, that the king sends constant messages to his son lest the son become distracted. So too, the Blessed Holy One—“who guards His people Israel”—sends constant messages in order that the people remain holding close to Him. These messages may be through the holy Torah and mitzvot; they may be through the Torah sages, and when a person pays no attention to these they come through everyday events and suffering. When a person comes to the heartfelt realization that these events are reminders from the Blessed One he will return and be healed. He will strengthen his connection to his Heavenly Father Who seeks his benefit. This is the meaning of the verse, Behold I place before you today a blessing and a curse. The blessing—that you hear the mitzvot of Hashem your God that I command you today—This is the greatest blessing, that you hear the mitzvot of Hashem your God… from the events that I place before you. Similarly, the curse is when—God forbid—a Jew does not pay attention to the divine voice in every event—the voice that is arousing him to divine service and to hold close to the Blessed One.

 

  The beginning of the Holy Torah portrays this idea. The earth was chaos and void and darkness… God said: Let there be light! There was light! When the Blessed Holy One illumines a Jew’s soul and he perceives the Blessed One’s will and his task within his circumstances of chaos, void, and darkness—this creates a situation of let there be light! We have already explained this idea (Service of Hashem: Section Ten, Chapter Three) on the verse  (Exodus 20), Moses approached the dense fog where God is. Moses revealed that even the thickest darkest fog is where God is for it fulfills the divine purpose just as light does—like darkness like light. A Jew can hold close to Blessed Hashem in darkness just as he can   in light when he hears the voice of the Blessed Holy One calling him through it. Every event contains a message from the Blessed Holy One to strengthen the eternal bond between Israel and their Heavenly Father.

 

Section Fourteen

 

Who will ascend the mountain of Hashem?

 

Chapter One

 

   Who will ascend the mountain of Hashem and who will stand in His holy place? (Psalms 24). This is the explanation of the verse: Who are those who wish to go beyond a life of habit in their divine service? Who are those who go forth intractably in their divine service, who pay no heed to the many obstacles, who single-mindedly pursue the goal of standing in His holy place and will break through every barrier to get there? There are people who are not mired in base desires but in habit. They dare not attempt to shake themselves free of worldly matters. They refuse to attempt to sense that there is none besides Him. Those who will ascend the mountain of Hashem are the people who are determined that—come what may—they will ignite a passion for God in their hearts. They are prepared to face the most formidable challenges, to carry out any function required of them, and not let anything stand in the way of their fulfilling their task. They are willing to go to such great lengths because they realize the importance of their task.

 

   In order for one to be successful at this task intellect is not sufficient. It is not enough to know about weaponry and strategy. One also needs to be a warrior! We find this idea concerning the war with Amalek. It is written (Exodus 17), Moses hands were heavy… When Moses would lift his hand Israel prevailed, and when he rested his hand Amalek prevailed. Moses’ influence on the people was through intellect and awareness. Nevertheless, when they were faced with Amalek—the worst kind of spiritual defilement—intellect and awareness were not enough. They needed to go out to war with all their might. This is the meaning of Moses lifting his hand. Only when the awareness represented by Moses comes into action, can there be victory. The sages expressed a similar idea when they said that God appeared to people at the sea as a warrior. The sea represents the stormy stage of life—a time when a person is plagued by distractions and desires; they ascend to the heavens and plummet to the depths…The way to pass through this is to be a warrior, to be unafraid, to rise up like a lion come what may. When a person is determined to break out out of habit and through every barrier that stands in his way he will prevail. Let us go up and conquer the land!

 

[Service of Hashem: Section Fourteen] Chapter Two

 

   Scripture compares the service of Hashem to the climbing of a mountain. This is because the qualities a person needs are the same as those of a successful mountain-climber. The mountain is huge and difficult. The conditions are immensely challenging—winds, cold, snowstorms. Most people only manage to reach a third or a halfway to the summit. They turn back because of the treacherous conditions. Only the mightiest individuals reach the summit, those who possessed a will of iron and an unshakeable determination to reach the top no matter what. They are not even afraid of death and push forward toward the summit with superhuman strength. This is the mountain of Hashem. In order to ascend the mountain of Hashem one needs to be completely unattached to physical entities. Only the most devoted can attain this.

 

    The successful mountain climber is fit and strong. If he is afflicted with some illness or ailment he will not be able to carry out his task. The same is true of the person who wants to ascend the mountain of Hashem. One needs to be spiritually whole. The Midrash (Bamidbar Rabba 12,13) comments on the verse (Proverbs 30), Who has established all the extremities of the earth?—“This refers to Moses. Though he only established the tabernacle he is called one who established the extremities of the earth, for as long as the tabernacle was not established the world was unsteady.” The world was like a two-legged stool before the tabernacle for only the two pillars of Torah and kindness were established. The establishment of the tabernacle provided the pillar of service and made the world steady.  The same is true concerning an individual. The three tiers of a person’s being—intellect, emotions, and actions—all need to be fully engaged in his divine service. Without this his service is not stable and he is liable to fall at any moment. All spiritual failings are due to a lack of stability and one can only ascend the mountain of Hashem when one is whole in these three pillars of service.

 

[Service of Hashem: Section Fourteen] Chapter Three

 

   The verse who will ascend…also alludes to two paths of service: (1) when a person shakes himself free of all worldly attachments and becomes wholly sanctified for Hashem and (2) when a person has not separated himself from worldly concerns but all his worldly involvememnt is with the intention that the Holy One’s name be exalted and sanctified. The holy Maggid of Mezritch said on the verse (Psalms 104), the world is full of Your acquisitions—“The world is full of ways to acquire You!” Our master, author of Divrei Shmuel explained the verse (Psalms 132), If I come to my home tent, if I climb up to my couch bed…unless I find a place for Hashem… The verse alludes to those things that a person desires; one should only do them when one finds a place for Hashem in them.

 

   These two paths are alluded to in the verse (Song of Songs 3), …the crown that his mother crowned him with on his wedding and the day of his heart’s joy. The sages said (Taanit 26b) that the day of his wedding refers to the giving of the Torah, and the day of his heart’s joy refers to the building of the Temple. The sages say that at the giving of the Torah Hashem lifted the people up until the seven firmaments opened before them and they saw that there is none besides Him. This is the first way of ascending the mountain of Hashem, to rise above everything worldly and be devoted solely to Hashem. The building of the Temple is in contrast to this—They shall make Me a tabernacle and I will dwell within them. “The Blessed Holy One yearned to have a dwelling place in the lower worlds.” He caused His Presence (Shechina) to descend to earth. This is the second path alluded to in the verse with the words, and who can stand in His holy place. It alludes to the building of the Temple—the fact that the Blessed Holy One chose to dwell below. A Jew causes the Divine Presence to rest upon him when he sacrifices his worldly matters—his most dear and important matters—to Hashem.

 

   The sages relate (Shir Hashirim Rabba 5) that the Divine Presence originally rested on earth but that the sins of the generations caused it to depart. Seven tzaddikim—Abraham, Isaac, Jacob, Levi, Kehat, Amram, and Moses—caused the Divine Presence to descend back to the world. The final descent was accomplished by Moses at the completion of the tabernacle. It is impossible to bring the Divine Presence down to the world when the world has been corrupted by sin. In such circumstances one’s path can only be to ascend the mountain of Hashem. Once the tzaddikim have purified the spiritual atmosphere one can serve Hashem in worldly matters. The Divine Presence will then descend to the world and all a person’s activities will be holy to Hashem.

 

[Service of Hashem: Section Fourteen] Chapter Four

 

   The answer to the question who will ascend the mountain of Hashem is one with clean hands and a pure heart, who has not taken a false oath by My life… The author of Yaarot D’vash (1:12) explains the verse through a statement of the sages (Taanit 4a):

 

The Community of Israel said before the Blessed Holy One: Place me as a seal upon Your heart! The Blessed Holy One answered: My daughter! You wish for something which is sometimes revealed and sometimes concealed. I will do something for you that will always be visible, as it is written (Isaiah 49), Behold! I have engraved you on the palms of My hands.

 

The heart is sometimes open and sometimes blocked and closed. Actions, by contrast, can always be performed. This is what the palms of My hands symbolizes. The service of Hashem comprises both actions and duties of the heart. The phrase one with clean hands and a pure heart thus includes both kinds of service. To have clean hands  is to be free of any defect in one’s actions. A person of clean hands is one who gets up in the morning like a lion (Numbers 23) in order to serve his Maker. He dons tzitzit and tefillin with clean hands, with no trace of any defect. His prayer is supplication before the Omnipresent One; it is filled with compassion and free of evil thoughts. His Torah and his acts of kindness are all free from selfish motives. His business dealings are  without corruption; he is careful to distance himself from anything unseemly, anything that could lead to a desecration of Hashem’s name, and anything that the sages would not be pleased with.

 

   The second condition is pure of heart. This refers to all the duties of the heart. All one’s emotions and desires are refined and purified. This is more than being free of negative traits. A pure heart is a heart that feels emotion the way a Jewish heart should. When one has a pure Jewish heart one experiences it pouring forth like water before the Presence of Hashem in prayer; one feels the Shabbat and festivals; one feels the joy and anguish of one’s fellow and of the community.

 

   The Psalmist continues with the words who has not taken a false oath by My life and not sworn deceitfully. This refers to the oath which a person swears before he is born (Nidda 30b)—“Be righteous and do not be wicked!”  A person has potential for both good and evil. He is made to swear that his good powers will rule. These qualities—clean hands, a pure heart, not taken a false oath—are the necessary conditions to be fit to ascend the mountain of Hashem. As we have explained, a person needs to be spiritually fit before he can be a warrior.

 

[Service of Hashem: Section Fourteen] Chapter Five

 

   The mountain climber takes no unnecessary baggage with him. Similarly, the person who ascends the mountain of Hashem needs to be careful not to take anything with him that will drag him down. Materialistic things prevent a person from the holy ascent. Materialism and spirituality are two opposites. One cannot “eat at two tables” unless one dedicates one’s material involvement to the Blessed Holy One until it is transformed into something spiritual. It is said of the holy Rabbi Yehudah Hanassi that he merited to have “two tables” yet he said (Ketubot 104a): “I never took pleasure in this world—even my little finger!” He held close to Hashem with his whole being and took no indulgence even in what was permitted. For this reason he was able to merit “two tables.” There are many good Jews who toil in Torah and service all their days yet they are unable to ascend the mountain of Hashem. It is because they do not have the courage to cast off the materialism that is dragging them down. The holy Torah mentions the mitzvah of you shall be holy numerous times in order to emphasize its fundamental importance. Ramban explains that it refers to sanctifying oneself in permitted matters. Material indulgence strengthens a person materialistic tendencies. The author of Pri Ha-aretz wrote every such indulgence is a whisperer that separates friends (Proverbs 16); they create a barrier between a Jew and his Father in Heaven.

 

[Service of Hashem: Section Fourteen] Chapter Six

 

   The author of Beit Avraham (Shabbat Shuva) comments on the verse, let the wicked man abandon his way… that it is not enough for a person to correct his path; one needs to completely abandon it and take a different path—one that leads to the house of God. The matter may be compared to a prisoner in jail. Some prisoners are in solitary confinement; others have some freedom to spend time in the prison grounds, but none of the prisoners are free. In order to break free of the prison one needs to make an enormous effort. The same is true regarding the service of Hashem. Even when a person is not under pressure from his evil inclination, he is still not free to follow his heart’s desire for good for he is still imprisoned. The physical world is a giant prison; a person needs to break through all its boundaries and enter the spiritual world.

 

   This requires nothing short of complete devotion. It is written (Psalms 89), Which man can live and not see death? The tzaddikim explain the verse as saying: Who can attain the spiritual life without seeing death before his eyes? The sages say (Shabbat 56a): “Whoever goes to war in David’s army writes a bill of divorce to his wife.” The “war in David’s army” refers to the battle for spiritual life. One who engages in this battle needs to divorce himself from all worldly pleasures.

 

   In order for a person to live a spiritual life he needs to habituate himself to a constant spiritual awareness. This awareness needs to be with him at all times; it needs to be a part of him. From the time he opens his eyes in the morning and says, “I thank You O Living and Eternal King…” he needs to be aware that the Great King of Kings, the Blessed Holy One stands over him and watches his every deed. This awareness is with him in prayer; “know before Whom you stand.” He pours out his heart like water before the Presence of Hashem. When he studies Torah he is aware of the Giver of the Torah. Even his domestic life is permeated with spiritual awareness. His home should be as a miniature temple with no unseemly thing or inappropriate words. He is a “Hebrew slave who works days and nights.” None of his thoughts, words, or deeds should be against Hashem’s will. The holy Rabbi Israel of Ruzhin said that the world is like a tightrope stretched over a raging river. A single wrong move can put a person in danger of drowning. When a person is in a place where he is likely to stumble into forbidden gazing his awareness needs to be even greater. Similarly, he needs to have this awareness on Shabbat. The sages said (Shabbat 113b), “Your speech on Shabbat should not be like your speech during the week.” Even though “thoughts are permitted” (mutarim), our holy teachers explained that though they are not forbidden they loosen (matirim) the connection between a Jew and his Father in Heaven.

 

   The general rule is this: It is impossible for a person to live a spiritual life without experiencing a kind of holy tension. This tension needs to be positive though, not destructive. It must not be a kind of tension that brings anxiety and anger in its wake. When a person follows this rule he will grow more and more enlightened. He will become more and more connected to his Father in Heaven and he will fulfill the verse (Psalms 16), I have set Hashem before me always; He is at my right hand; I shall never be shaken! He will always sense the Blessed Holy One standing before him and be filled with the experience of His presence.

 

Section Fifteen

 

Serve Hashem with Joy!

 

Chapter One

 

   Here is a great principle in the service of Hashem: There is a world of difference between one who serves Hashem with joy and one who serves without joy. Certainly Hashem is not pleased when people serve Him with melancholy and gloom, as it is written (Deuteronomy 28), because you did not serve Hashem your God with joy. The verse refers to people who did serve Hashem but not joyfully. The matter may be compared to a servant of the king who serves out of duty, as if he is being forced.  The king’s son, by contrast, or the king’s loyal servant is happy and contented to carry out the king’s will. David says (Psalms 119), I rejoice over Your words as one who finds a great treasure. Our master, the holy Elder of Slonim—may his merit shield us—explained the words of the Rosh Hashana liturgy, “Today all created things stand in judgment, whether as children or as servants” as meaning that people are judged on whether they are as children or as servants. Is their service a service of “children”—a service of joy and delight, or is their service one of “servants”—a service of coercion and duress. He explains the verse (Ecclesiastes 11), Rejoice in your youth young man and know that God will bring you to judgment for all these in a similar manner: the judgment is precisely concerning this—did you rejoice or not? In the book Be-er Avraham the author quotes Arizal as follows:

 

It is forbidden for a person to pray when he is melancholy. If he prays he will not be able to receive the supernal light that extends to him at the time of prayer. His prayer should be with an abundance of joy—as much as possible. It may be compared to a servant who serves his master with great joy. If he would serve with melancholy his service would be despised. We could almost say that the attainment of spiritual wholeness and experience of the holy spirit (ru-ach hakodesh) depends on this, whether at the time of prayer or during the performance of other mitzvot.

 

He also quotes the author of Pri Ha-aretz that one who wishes to strengthen his service of Hashem needs to always arouse joy in his soul etc…

 

   In the holy books we find the idea that while joy is not specified as a mitzvah in the Torah, nevertheless it leads to all the mitzvot. Similarly, melancholy is not specified as a sin, nevertheless it leads to all the sins. Joy is the gateway to the portal of holiness; melancholy is the gateway to side of evil. Our master Rabbi Moshe of Kobrin said to his people during a time of great distress: “If you strengthen yourselves and remain joyful I assure you that you will remain free of any bad occurrence. But if—God forbid—you are sad, who knows what the end will be?” Joy sweetens all judgments. You will go out in joy and arrive in peace (shalom) (Isaiah 55). Our holy teachers explained the verse as follows: Through joy you get out of all the difficulties that you are mired in. Joy brings a person to a state of wholeness (shlemut).

 

   This is why the rabbis placed such emphasis on the act of rejoicing with the groom and bride. They compared it to “one who built one of the ruins of Jerusalem” (Berachot 6b). Joy is from the “world of building;” through joy one builds both physically and spiritually; melancholy though, is from the “world of destruction.” People bring the bride and groom into the world of “building” through an influx of joy as they embark on building their home and this helps them to build it in holiness and purity. It is as if they “built one of the ruins of Jerusalem.” Jerusalem is called the joy of all the land (Psalms 48). In the Midrash (End of Shemot Rabba, Parashat Shemot) we find that people afflicted with melancholy were not allowed to be in Jerusalem. They had to live outside the city in a “dome of calculations.” Whoever wanted to “calculate calculations” had to go there rather than pollute the supernal level of Jerusalem—the joy of all the land.

 

   Our master, the holy Elder of Slonim places great emphasis on joy. Here are his words in Be-er Avraham (Likkutei Shoshanim, at end of book, letter 4):

 

An all-encompassing trait is that a person should always rejoice in his lot. This trait creates wonders in the heart of a person. It brings him into this world and the next. It brings to humility and lowliness of spirit and heart. Blessed Hashem brings him near and the sages are pleased with him. This trait cleanses him of straying after fantasies and he is saved from arrogance… He merits experiencing the illumination of mitzvah and Shabbat. He loves those dear to Hashem, his friends and all Israel greatly. He is saved from anger and irritation; he is willing to pass over situations that naturally disturb him. He merits doing teshuva out of love.

 

From these holy words we see that joy is the key to all the gates of holiness and spiritual elevation. When a person is happy with his lot and serves Hashem with joy, all the gates of illumination and holiness are opened before him.

 

 

 

 

[Service of Hashem: Section Fifteen] Chapter Two

 

   Before we explain how a person attains the level of joy we need to explain what this joy is. The joy that we are speaking of—the joy that is the key to all the gates of holiness—cannot be merely a matter of mood. The joy that we are speaking of here is not what many people consider as joy—happiness over some event or other. The joy that we are speaking of here is one that a person has regardless of his circumstances, regardless of whether or not he has something to be happy about. It is a joy that arises from deep contemplation.

 

   The source of this joy is in a Jew’s rejoicing in the Blessed Holy One’s conduct with him. It comes from the deep realization that the Blessed Holy One is a merciful father, faithful and devoted, always looking for ways to benefit him, and doing everything for the best wheter he realizes this at the time or not. When he encounters situations in which he does not sense the Blessed Holy One’s love, his pure faith permeates all his being and he knows that “everything the Merciful One does is for the good.” This is why the attribute of joy is considered to be such an elevated one. We find in the book Torat Avot the idea that when a Jew joyfully accepts the Creator’s conduct with him “as it is,” the Blessed Creator accepts that person “as he is,” even if his conduct is defective.

 

   Through this clarity a Jew comes to experience the closeness of God in every situation. Even if one experiences spiritual failings, even when is heart and mind become dull and closed, he is not alone for I am with him in his distress (Psalms 91). Even though I walk through the valley of the shadow of death I will fear no harm for You are with me (Psalms 23). When a person always experiences God’s closeness, he is always joyful.

 

   This attribute provides a person with the greatest satisfaction in life—whether it is with his Creator, with his friends, or with himself. How sad is the plight of a melancholy person! He is distanced from his Creator—God forbid—and people do not enjoy his company. His days are wretched, even on Shabbat and festivals.

 

   The essential joy we are speaking of illumines a person more and more. The Divine illumines a Jew’s soul and when he feels with his entire being that even when I dwell in darkness, Hashem is a light for me  he will be roused to a great and delightful love for the Blessed One. No delight in the world can compare to this love. His heart and flesh sing out to the Living God. We will rejoice and be glad in You!

 

[Service of Hashem: Section Fifteen] Chapter Three

 

   In light of what we have explained joy is not an “optional extra” to one’s divine service; it is a fundamental part of it. Through joy one comes to attain the highest spiritual levels. Concerning this the author of Kuzari writes as follows (2:50):

 

The general principle is this: Our holy Torah is divided up into awe, love, and joy. Each of these can bring you closer to God. Your submission to God on fast-days is not dearer to Him than your joy on Shabbat and festivals….You should rejoice in the mitzvah because of your love of it. You should realize the good he has bestowed on you. It is as if you were invited to the King’s table and to partake of His bounty. You will then be grateful both inwardly and outwardly. If your joy moves you to sing and dance—this is an act of divine service and one of holding close to God.

 

   Song and dance on Shabbat and festivals are part of the service of these holy days. Our holy teachers have said that a person who is melancholy on Shabbat is like one who comes to the king’s palace during the king’s celebration and remains melancholy. He will not be chosen to participate in the festivities even if he is of high rank. A simple country fellow who shares the king’s joy will be chosen to participate though. The parable here is understood.  When a Jew experiences inner joy he merits to be drawn to the innermost chambers of the King.

 

[Service of Hashem: Section Fifteen] Chapter Four

 

   There are a number of ways to acquire this attribute of joy. The first is through faith and trust, as we have explained. When a Jew has pure lucid faith that the Blessed Creator is the sole manager of the universe, when he has faith in individual providence through the design of his loving and devoted Father in Heaven, these things arouse a true sense of joy. The Halachah is in accord with the opinion of Rabbi Meir who says that Israel are called “children” of Hashem whether they perform His will or not (Rashba, Responsa 1:242). When one feels the presence of his father the King, he will always be joyful even if he does not understand why the King is causing him to suffer so much. He rejoices in his lot for he knows that it is all for his benefit. This is even true regarding spiritual matters. A person may have been given all kinds of base tendencies and desires. They may cause him tremendous distress and he may feel that it is impossible for him not to succumb—“his inclination leaped out at him and wanted to distract him from the world.” Even so, when a person knows that his Creator knows all of this, and that this ordeal is ultimately for his benefit, his faith and joy will illumine all the darkness. Even when I dwell in darkness, Hashem is a light for me.

 

   The purification of one’s character traits is a source of joy and holy vitality. Defects in character—especially those of a sexual nature—cause melancholy. The tzaddikim said that the verse, because (tachat)  you did not serve Hashem your God with joy alludes to this idea. When a person finds that he is not serving Hashem with joy he should look “underneath” (tachat) the lack of joy to determine the cause. There are certainly spiritual defects in his mind and heart that are the cause. Character purification brings inner joy to a Jew’s mind and heart.

 

   Humility and self-nullification are especially effective ways of acquiring joy. Melancholy stems from arrogance, greed, and self-centeredness. A person’s materialistic drives cause him to constantly think about what he is lacking. “No person dies with even half of their desires fulfilled” (Kohelet Rabba 1). When a person empties himself of materialistic desires and becomes satisfied with what he has—even feeling it to be a great gift given to him—he is not jealous of others, nor does be bear them any enmity. He is beloved and dear to those around him. Cultivating the nullification of self-centered drives is the best way to acquire joy. I heard from the author of Beit Avraham that our master, the holy Elder of Slonim was once unable to arouse himself to joy. He tried all manner of ways to arouse his joy. He had already completely nullified any materialistic attachments he had yet even this did not help. He then decided that spiritual matters must be disturbing him and he thought to himself as follows: Hashem wants a Jew to be joyful. What use are all these spiritual attainments of mine if they cause me to be in opposition to Hashem’s will? He then determined that he will give up his entire share of the World to Come as long as he can do Hashem’s will and be joyful. Through this he came to be joyful. This is an example of complete self-nullification—both of material and spiritual things. Though this is an exceptionally high level one is obligated to ask: “When will my deeds reach (yagi-u) those of my ancestors?” The tzaddikim commented that the word “reach” can also mean “touch” (negia); one can at least “touch” the deeds of our ancestors.

 

   A state of personal wholeness brings a person to a state of joy. When a person is melancholy he is defective; when his melancholy shows, it is a “visible defect” (moom shebegalui). In the book, Torat Avot (Sukkot 3) there is a comment on the verse, when her children are gathered to her in joy. The word children  alludes to one’s character attributes. When they are all gathered together in completion—there is joy. If not—there is dejection and irritation. Maharal writes that a “complete person” is one who is complete regarding his relationship with God, with others, and with himself. If a person lacks one of these dimensions his joy will be lacking. A Jew who is distant from Hashem cannot truly rejoice. A person who does not get along well with other people cannot enjoy life. A person who suffers inner torment—arguments within your gates, arguments between the mind, the emotions, and the limbs—lacks wholeness and is unable to experience joy. This idea is also alluded to in the mitzvah of the four species on Sukkot (Leviticus 23): you will take on the first day a palm branch…and be joyful before Hashem your God. The four species represent the complete person (Vayikra Rabba, Parashat Emor). A person’s joy is in accordance with his degree of completion.

 

   Torah study is also a way of attaining joy for Torah restores the soul and gladdens the heart. A mourner is forbidden to study Torah for this reason. Our master the author of Divrei Shmuel once said to someone close to him: “When I have a small worry it is enough for me to study a page of Talmud in order to digest it and remove it from my heart. If my worry is larger then I need to study two pages… but I can cope with even the greates worry through studying three pages.” The holy Torah contains the supernal power to restore the soul. It is a source of holy vitality, one that causes Israel to rejoice in his maker even in the most difficult circumstances.

 

[Service of Hashem: Section Fifteen] Chapter Five

 

   Even when a person is unable to attain the kind of joy we have described he should know that even simple joy—a joy that comes from positive thoughts—is considered acceptable and  important. It is related that once on Rosh Hashana the Baal Shem Tov would not join the congregation for the sounding of the shofar for he was attempting to annul a severe decree and unable to do so. His disciples sat trembling with dread and anxiety. An ignorant bumpkin saw all the worry on the faces of the disciples. He went and dressed himself up as an animal in order to cheer the people up. When the people relaxed and laughed the Baal Shem Tov emerged. He said that the only way to avert the decree was through joy but that all his worry and the anxiety of his disciples had prevented them from experiencing joy. When the bumpkin made the people laugh the decree was annulled. What does joy do? (Ecclesiastes 2). Even a superficial kind of joy can have a positive effect. The holy Rabbi of Tchortkov once instructed a disciple of his who was greatly distressed over an impending trial that could lead to the disciple’s execution. It was after the festival and the Hassidim were dancing in great joy. The rabbi instructed the disciple to join the dancers and that salvation would result. He related that once the holy Baal Shem Tov was informed on Yom Kippur that if the community would be unable to recite the blessing on seeing the moon following the holy day it would be an omen of severe decrees for the coming year. The holy day ended, the sky was filled with clouds and it poured with rain. There was no chance of seeing the moon and all the Baal Shem Tov’s devotions were of no avail. His holy disciples knew nothing of this and danced with great fervor as they always did following Yom Kippur. The joy exceeded all bounds; it spread throughout the town and the dancers—in their tremendous joy—asked the Baal Shem Tov to join them. When he agreed and began to dance with them the announcement came that the moon could now be seen! The Hassidim say that there are two kinds of dance: There is a dance that originates in the mind and heart and spreads to the legs and body. There is another kind of dance where a person is unable to elevate his mind and heart; he simply lifts up his legs in dance and this arousal affects his mind and heart to the extent where all his bones  exclaim, Hashem! Who is like You? Intent in prayer can be aroused through singing. How much more so when singing is accompanied by dance! These two together have the power to arouse a Jew from his spiritual slumber—to awaken the sleeping and arouse the slumbering—and to attain a state of inner joy.

 

 

Pathways of Hassidut

 

Introduction

 

   Hassidut is one of the highest levels of service of Hashem. According to the holy books, the level of “hassid” is even higher than that of “tzaddik.” The tzaddik is one who is punctilious to observe all the mitzvot according to their rules while the hassid is a person who goes beyond the letter of the law. We can also add that the name “hassid” derives from the word “chesed” meaning “kindness.” The quality of kindness is an all-encompassing quality of goodness. The tzaddik is one who serves Hashem and works to uproot the evil within himself while the hassid is one who has transformed his inner nature to the point where he is simply an entity of goodness. This is why the sages reserved the tiltle “hassid” for the exceptionally great early authorities. In the chapters that follow we will discuss the meaning of hassidut in light of the Talmudic masters and the rabbis prior to the illumination of the Baal Shem Tov’s light. We will also explain the essence of hassidut according to the way of the Baal Shem Tov—may his merit shield us. The holy Baal Shem Tov illumined the world and all who dwell therein with a divine light that encompasses all. He infused both great rabbis and simple folk with the light of Blessed Divinity and revealed the lofty holy souls that dwell within even the simplest Jews.

 

   Concerning the Torah of Hassidut, the Torah of the Baal Shem Tov, we can say, the Torah of Hashem is wholesome. It is a wholesome and complete approach that applies to the great souls of the generation and the simple folk. We have a tradition that one of the reasons that the Baal Shem Tov’s soul descended to earth is in order that no member of Israel be cast away. The true tzaddikim said about the Baal Shem Tov that he was one of the three “pillars of the world” whose great light illuminated creation. This is alluded to in the verse (Psalms 68), You ascended on High and captured booty (shevi). The word “shevi” can be seen as an acronym for Shimon ben Yochai, the author of the holy Zohar who brought the hidden Torah down to the world and revealed awesome matters that were previously concealed. The word is also an acronym for Yitzchak ben Shelomo, the holy Arizal, Rabbi Yitzchak Luria who explained the words of the holy Zohar and revealed great secrets many generations after Rabbi Shimon’s time. After these two pillars of the world came Rabbi Israel Baal Shem Tov whose name—Yisrael ben Sarah—is also alluded to in this word. Arizal revealed many profound ideas concerning the upper worlds. The holy Baal Shem Tov showed how these ideas were also applicable to the practical life of a Jew in this world for He made the human in the divine image. The human being is patterned after the configuration of the spiritual worlds. This fact is the root of the inner service of Hashem.

 

   We do not intend to give a full explanation of the path of the holy Baal Shem Tov in all its depth and profundity. It is longer than the earth and wider than the sea. How could we presume to approach such a holy task? Furthermore our entire book has been based on the path of the Baal Shem Tov and there is no need for us to repeat all those matters that we emphasized earlier—faith, holiness, purity, prayer, the holiness of Shabbat, Know Him in all your ways, and other matters—for these are the matters that need the most emphasis according to the Hassidic path. In the following sections we will discuss some key matters—namely, how even people of our stature are able to approach the Holy and take pleasure in the light of Holy of Holies. The innermost dimension of this approach applies to a select few individuals in the generation. Nevertheless, the awe-inspiring light of this path extends to all those who wish to approach the Holy through the path of Hassidut. Let the wise listen and add understanding.

 

 

 

 

 

 

 

 

Section One

 

Gateways of Hassidut

 

Chapter One

 

   The author of Mesillat Yesharim (chapter 13) notes that it is separation from materialism (perishut) that leads to Hassidut. He writes that the foundation of such separation is the mitzvah of You shall be holy which means that one needs to separate oneself from worldly desires (Torat Cohanim). The sages relate (Ketubot 104a) that the holy Rabbi Yehudah Hanassi raised his ten fingers in the air before his death and exclaimed: “It is revealed and known before You that I did not indulge in worldly pleasures—even to the extent of my little finger!”  The sages also said (quoted in Tosafot, Ketubot 104a) that before a person prays that words of Torah enter his heart he should pray that superfluous eating and drinking should not enter his innards. All worldly indulgences are tests that pull a person down to negativity. One needs to distance oneself from them as much as possible for sin comes in the wake of worldly indulgence. Even permitted food and drink causes one to cast off the yoke of Heaven when one fills one’s stomach. The sages said concerning desire (Sanhedrin 107a): “Satisfy it and it becomes hungry; make it hungry and it becomes satisfied.” The reason that the sages did not forbid worldly pleasures is because most of the community would be unable to adhere to such a prohibition. Nevertheless, special individuals—those wishing to walk the path of hassidut—need to abstain from worldly indulgence.

 

  In chapter 19 the author of Mesillat Yesharim explains the nature of hassidut regarding one’s love of Hashem—that one should constantly yearn and desire for the Blessed One’s closeness in the manner of someone yearning for that which is most dear to him. One should delight in his involvement in Torah and the praise of Hashem with tremendous love and enthusiasm. (See what we wrote on this subject above; Torah’s Foundations: Love of Hashem).

 

   The author further writes that the path of the hassid is one of joy. Serve Hashem with joy. Come before Him in song! (Psalms 100). The sages said (Shabbat 30b), “The Divine Presence only rests with one who rejoices in a mitzvah.” They also said (Midrash Shochar Tov on Psalm 100), “ When you stand in prayer you should rejoice in your heart for you  for you are praying to God who has no equal!” The most genuine form of joy is the joy of serving Hashem—studying His Torah and doing His mitzvot. King Solomon said (Song of Songs 2:4), The King has brought me into His bed-chamber. We will rejoice and  celebrate You! The deeper a person’s knowledge of the Blessed One, the greater will be his joy in his holy service.

 

   These ideas all give us an inkling of the nature of hassidut. It is a supernal level in the service of Hashem, one that is not measured by the details of mitzvot and their punctilious observance. Such details pertain to the level of a “tzaddik.” The “hassid,” however, is one whose soul yearns for God—My soul yearns for You. My flesh pines for You!

 

[Hassidut: Section One] Chapter Two

 

   The author of Mesillat Yesharim (chapter 20) explains that the most difficult work of Hassidut is one of discernment. This is because one’s inclination is able to portray many positive matters as negative and many negative matters as if they were great mitzvot. In order to discern, one needs a pure and upright heart, no ulterior motives, and a single-minded desire to please the Blessed One.  Even after all this he should  cast his burden on Hashem in prayer. Then he can trust that no harm will befall him as it is written (1 Samuel 2), He guards the feet of His pious ones (hassidav). In matters of Hassidut one should not judge superficially. Rather one needs to contemplate what the deed in question will lead to. Sometimes a deed is good but will bring negative consequences in its wake. This discernment necessitates that a person not carry out the deed; if he carries it out he will be a sinner not a hassid!  The general rule is that hassidut requires great discernment and an ever-present desire to do what is pleasing to Hashem. These are matters of the heart.

 

   In chapter 21 the author explains that worries and distractions detract from a person’s ability to live a life of hassidut. Worries and distractions prevent a person from contemplation and, as we have mentioned, contemplation and discernment are necessary for the practice of hassidut. Trust (bitachon) can save a person from these negative factors; one should cast his burden completely on Hashem! Were it not for the sin of Adam a person would not need to make any effort toward his livelihood. After the penalty of You shall eat bread by the sweat of your brow  (Genesis 3) a person needs to make some effort at earning a living. Once he makes an effort he has fulfilled his obligation and provided a place for  blessing. He does not need to invest any extra effort in this.

 

   From the above statements of the author of Mesillat Yesharim we can learn much about the essence of hassidut.   We have also quoted the author of Chovot Halevavot who gave a clear picture of a hassid who was aflame with the burning love of God (See above, Torah’s Foundations: Section Three, Chapter Four). Rabbi Chaim Vital explains the difference between a “tzaddik” and a hassid at length (Shaarei Kedusha 1:3). He writes that a complete tzaddik (tzaddik gamur) is one who fulfills all of the mitzvot but who still battles his evil inclination. The tzaddik has not completely acquired positive traits. The hassid, by contrast, has totally refined his material nature. His acquisition of positive traits is complete and he is not tempted by any evil.

 

[Hassidut: Section One] Chapter Three

 

   The hassid is distinguished by his high spiritual level in mitzvot that are between a person and God. He is also distinguished in his conduct with other people. His conduct is one “beyond the letter of the law.” The honor of his fellow is as dear to him as his own; his friend’s property is as important to him as his own, and he loves his fellow as himself. It goes without saying that the hassid is scrupulous in his avoidance of any damage to his fellow’s honor, property, or person. He is also distinguished by his own lack of inner conflict—matters of contention in your gates. These matters of contention are caused by character flaws. The hassid is free of them; he is in control of his nature and tendencies; they do not control him. The foundation of hassidut is a person’s complete nullification before the Blessed One in devotion and service. Such a person is neither jealous not lustful nor seeking of glory. He is in need of nothing; he is not angry at others or at himself. Just as the spirit of the Omnipresent One is pleased with him, so is the spirit of the created beings pleased with him.

 

   In light of the above we can understand the statement of the sages (Baba Kama 30a): “Whoever wants to become a hassid should fulfill the matters pertaining to laws of damages.” According to another opinion he should “fulfill the matters related in the chapters of the Mishna, Avot.” A third opinion states that he should “fulfill the matters pertaining to blessings.” “Matters pertaining to laws of damages” refers to interpersonal matters and the care that a hassid takes to avoid hurting others. Earlier in the same discussion the sages relate that the “first  hassidim” would hide their thorns and glass in their fields in order to avoid injuring others. One who is not a hassid pays his fellow if he injures him; the hassid is careful to avoid injury in the first place. “Matters related in the chapters of the Mishna, Avot” are matters pertaining to character traits—jealousy, lust, the seeking of glory, and other negative traits. These are matters that are between a person and himself. “Matters pertainng to blessings” are matters between a person and his Creator. The idea of a blessing is that a person elevates all his pleasures to the Blessed Holy One. All these three opinions are “words of the Living God,” for the hassid who is complete in his service of Hashem must be complete in all three dimensions—inner, interpersonal, and in his relationship with Blessed Hashem. Maharal comments similarly in his commentary.

 

   Another quality of the hassid is that his sole aim in life is that the divine name be sanctified through him. Rambam writes of this in his discussion of the “wise man” (chacham) and his conduct (Yesodei Hatorah 5:11):

 

It is all in accordance with the greatness of the wise man; he needs to be careful with himself, conduct himself beyond the letter of the law… until everyone praises him, loves him, and yearns for his deeds. Such a person has sanctified Hashem and of him Scripture says: He said to me: You are My servant Israel in whom I will be glorified.

 

In Hilchot De-ot (Chapter 5) Rambam gives a detailed description of the conduct of the wise man: “Just as he is distinguished by his wisdom, so too is he distinguished by his deeds…” he concludes that one whose conduct is such is referred to by scripture as My servant…

 

[Hassidut: Section One] Chapter Four

 

   The exalted level of “hassid” is not only for exceptional individuals; it is for all of Israel. Even if a Jew is naturally endowed with all kinds of negative qualities, he is able to transform his nature and reach the very highest levels through diligent and unremitting work. Though he may not possess the natural ability to bring about such a drastic change in himself, he needs to believe and know that he has hidden powers, powers that transcend nature. This is the meaning of the verse (Exodus 19), I carried you on eagles’ wings and brought you to Me. The author of Avodat Yisrael comments as follows on the verse (Deuteronomy 32:1):

 

 Listen heavens and I will speak! Let the earth hear the words of my mouth: When a tzaddik chastises his people and realizes that his words are having no effect for their hearts have become hardened and blocked due to their sins, he needs to direct his words to the root of their souls—a place unsullied by any impurity. This is the meaning of, Listen heavens and I will speak—he directs his words to the soul’s root, heavens. Through this let the earth hear the words of my mouth—the body will also hear Hashem’s word.

 

A person is not always able to ascend through his natural abilities. There are times when he needs to utilize powers of the soul that transcend nature—for a Jew has such powers. This has an effect on one’s bodily state; a person can transform himself into a supernal spiritual entity to the point where even all his bones exclaim: God! Who is like You?

 

   There is also a lower level of self-transformation for one whose heart’s desire is to attain the level of “hassid” and be completely nullified before the Blessed Holy One but whose nature and situation does not allow him to be a hassid in all his behavior.   Such a person can climb the mountain of Hashem in two ways: 1. He can be a hassid in a specific area of conduct or a specific trait—whether an area of interpersonal conduct or one between a person and God. This particular area becomes his own special mission in life. His service in this area is whole and complete and regarding it he is completely nullified before the Blessed One. 2. One can be a hassid at certain specific times such as Shabbat or festivals even if one is occupied and distracted during the week. When holy Shabbat arrives a person can shake himself free of all material concerns and enter a world that is completely pure and holy. He becomes a completely different person. Our master, Rabbi Noach of Lekovitch would say: “Weekdays are weekdays until Shabbat!” On the holy Shabbat one is in a completely spiritual world; there is nothing in his world but the Blessed Holy One; then you will delight in Hashem. Such a person is also called a hassid for he becomes elevated through his special service or special time.

 

   What if a person is not even able to do this? How can one enter the portal of hassidut? The answer is that if one is not able to see the light, he should at least want to see it. He should not, under any circumstances, become satisfied with a state of darkness and a life devoid of experience of the Divine. He should not be satisfied with his Torah, his prayer, or his mitzvot if he does not experience Hashem’s light in them. A hassid in yearning is also considered a hassid in a specific area. When a person yearns constantly for a life of illumination and the world of hassidut, nothing can stand in the way of his will. He will eventually merit to taste the sweetness.

 

 

 

 

 

 

Section Two

 

The holy of holies, the Baal Shem Tov

 

Chapter One

 

   In one of his letters the holy Rabbi Menachem Mendel of Vitebsk gives a description of the Baal Shem Tov:

 

The word of Hashem came to the Baal Shem Tov—of blessed memory. He would pronounce a decree and it would take place. There has never been anyone like him…and who can rise after him?

 

Here we have the words of a most reliable authority; they are words of great awe and reverence. It would seem that people like us have no place to even attempt to describe the light that the Baal Shem Tov brought into the world for whatever we say will minimize his true greatness. The opposition to the Baal Shem Tov in his time was because people did not realize his greatness. The Maggid of Mezritch spoke similarly of Ramchal; people opposed him during his lifetime because they were unable to appreciate his greatness.

 

   The light of the Baal Shem Tov is one of the great revelations since the creation of the world. It saved the world from spiritual deterioration, continues to do so, and will continue until the messianic era. The holy Baal Shem Tov illumined the world with an all-encompassing light. He illumined all the lofty spiritual matters that pertain to the upper worlds; he illumined the secrets of creation; he illumined the holy Torah and its secrets with supernal levels of enlightenment—level upon level. We have a tradition that when the Baal Shem Tov would teach his holy disciples he would cause them to experience the thunder and lightening that preceeded the giving of the Torah on Mount Sinai. He ignited the light of Blessed Divinity in the souls of Israel—from the great rabbis who were his disciples to simple Jews; through his revelation all could see and feel that there is nothing besides Him.

 

   The revelation of this holy light has to do with a series of revelations that the Blessed Creator brings about at those times in history when spiritual darkness threatens to overwhelm Israel. The revelation of the Baal Shem Tov’s light occurred in the sixth century of the sixth millennium. The sages say (Sanhedrin 97a) that the day of the Blessed Holy One is one-thousand years. This means that the revelation occurred on the equivalent of Friday after midday—the time when the shadows begin to lengthen and the light of Shabbat begins to shine. “Shabbat” here means the future redemption in which all the world will be filled with the knowledge of Hashem. The era known as “the heels of the Messiah” began at the time of the Baal Shem Tov and the light of the messiah began to shine. We have a tradition that the Baal Shem Tov was the soul of the Messiah; he was sent to illumine the darkness of the era of “the heels of the Messiah.”  The light of the path of the Baal Shem Tov is the life-giving healing balm for the darkness and ordeals of this era. This is the meaning of the Baal Shem Tov’s words in his well-known letter of the year 5507 (1747). He was in the chamber of the Messiah and asked him, “When will the Master come?” The Messiah answered him, “When your wellsprings spread forth!” The revelation of the light of the holy Baal Shem Tov is the revelation of the Messiah’s light.

 

   The main light of the Baal Shem Tov’s teaching is relevant to the great ones in the land for it is an explanation of the teachings of the Kabbala revealed by Arizal in his time. The difference is that Arizal spoke of the upper worlds and the Sefirot while the Baal Shem Tov showed how these ideas are relevant to a Jew’s service in the lower world—for God made the human in His image. Nevertheless, since the Teaching of the Baal Shem Tov is a complete one, it reaches from the uppermost worlds to the lowermost; the teaching has the power to elevate every Jew from his lowly state and enlighten the darkness of his heart with divine illumination, for every Jew is a portion of God Above. The teaching of the Baal Shem Tov gives even the simplest Jews access to the light of the soul—the soul hewn from the Throne of Glory.

 

[Hassidut: Section Two] Chapter Two

 

   We do not dare to approach the innermost point of the Holy of Holies and explain the essence of the stored-away light of Hassidut, for such explanations are reserved for exceptional individuals. We will also not explain the general path of Hassidut as it applies to the great leaders of the generation for only they are able to understand it. We will discuss those aspects of the path of the Baal Shem Tov that are for us and our children. Let the wise take heed and add insight. “If you have acquired awareness what do you lack?” Those who taste it have merited life.

 

   This is a general principle in the hassidic approach: There are four “worlds”—Emanation (atzilut), Creation (beriah), Formation (yetzirah), and Action (asiyah). Similarly there are four kinds of hassidim. There are hassidim whose emphasis is on action; their service focuses on matters of the body—curbing their physical indulgences and the like. There are hassidim whose service corresponds to the World of Formation. Thes hassidim have no attachment to material things; they serve Hashem in absolute purity and devote all their energies to a service of Hashem that transcends the realm of nature. This service is in the manner of “nullification of the material” (bittul hayeshut) for their whole being is directed exclusively toward Hashem. Above this is the World of Creation. The hassid who serves Hashem in the World of Creation is one who is completely immersed in supernal spiritual service of Hashem to the point where his heart and flesh sing out to the living God. Above this is the World of Atzilut; this corresponds to a level of service in which one is in a state of completely holding close to Hashem.

 

   The holy Maggid of Mezritch (quoted in Be-er Mayim Chaim, beginning of Parashat Noach) provided us with an understanding of the difference between a hassid who serves on the level of Atzilut and one who serves on lower levels.

 

The Mishna (Shabbat 66b) states: “Children may go out [on Shabbat] with knots and children of kings may go out with bells.” The explanation is as follows: Those who are on the level of “children” of the Blessed Holy One—those who have completely overcome their self-interest, who have connected themselves with a strong knot that prevents them from desiring any material thing…and their only wish is to do the will of their Father—they may go out with knots. They may go out to the marketplace and stand outside since they are so firmly bound and knotted to the Blessed Holy One. They may see and speak of all kinds of worldly matters for none of these will interfere with their state of holding close. The “children of kings,” however…are those who are less connected than the “children.” They can only go out with “bells”—bells that make a constant noise; this refers to the sound of Torah and prayer. Heaven forfend that they interrupt Torah and prayer and go outside…

 

Similarly we can explain that the “children of kings” are the hassidim whose service is in the World of Creation. These people still have some connection to the material world and for this reason they require “bells”—the constant involvement with the sounds of Torah and prayer without interruption. Those “children” who are allowed to go out with “knots” are so bound up with their Father in Heaven that they do not require the constant service of Torah and prayer. These hassidim pertain to the World of Atzilut for they hold just as close to Hashem when they go out to the marketplace as when they serve through Torah and prayer.Rambam wrote of this level (Hilchot Teshuva 10:3):

 

What is an appropriate love? One should love Hashem with a great, intense and passionate love to the point where one’s soul is bound up in the love of Hashem. He dwells on it constantly like someone who is infatuated… whether he is sitting, standing, eating or drinking…

 

The light of Hassidut illumines a Jew’s path in any of the four worlds in which he finds himself. It brings him ever greater clarity and illumination regarding his mission in the world. It is written (Micah 7), Even when I dwell in darkness Hashem is my light. Even when I am involved in material matters—darkness—His blessed light illumines my path.

 

 

Section Three

 

The Nullification of the Material

 

Chapter One

 

   Our master, Rabbi Moshe of Kobrin said: “The attributes of faith, submission (hachnaah) and humility (shiflut) are the gateways to Hassidut through which the tzaddikim enter.” We have already explained the fundamental importance of faith according to the way of the Baal Shem Tov (see above, Torah’s Foundations: Section One). Here we will devote our discussion to the second gateway—submission and humility. These lead to the nullification of the material, one of the fundamental matters emphasized in Hassidut. We need to know that this quality of submission and humility is not simply the absence of arrogance. It is a positive quality in its own right, the quality of being completely submissive and humble before the Blessed One.

 

   The first step in acquiring this attribute is the subjugation of materialistic tendencies. A person is composed of two opposing tendencies, one material and one spiritual. The material tendency influences all a person’s deeds as well as his spiritual life. A person needs to subjugate his materialistic urges in order to embark on the spiritual path. Our master, the holy Elder of Slonim said that any day in which a Jew did not make an effort to subjugate his material urge through denying his will to indulge is not considered a day of his life. The subjugation of the material urge is the first task one needs to work on in order to enter a life of Torah and service. This is what leads him to submission and humility before the Blessed One. This is included in the commandment of the Torah (Deuteronomy 10:16), You will circumcise the foreskin of your hearts and stiffen your necks no more. This is also the meaning of the statement (Berachot 5a): “Rabbi Shomon bar Yochai says: The Blessed Holy One gave three good gifts to Israel; all of them are only given through suffering. They are: Torah, the Land of Israel, and the World to Come.” These three are great spiritual sources; one can only acquire them through the suffering that subdues the material tendency.

 

   The first principle that hassidim are educated in from an early age is that it is forbidden to indulge in what the heart greatly desires. When our master, Rabbi Shlomo of Karlin was a young child of four he once held a roll in his hand and cried. When they asked him why he was crying he answered that he was very hungry but he had learned from his teacher that it is forbidden to indulge in what a person desires. We have already mentioned how Shevna was more popular than Hezekiah as a teacher of Torah because he indulged in worldly pleasures (see above,  Holiness: Section Four, Chapter Three). The prophet referred to shevna and his followers as a band of evildoers for though they studied much Torah, it was all for their own selfish pleasure of attaining status and the like. In contrast to Shevna who taught indulgence, Hezekiah taught his followers not to indulge in worldly pleasures. Through subjugating the material urge a person comes to a state of somplete submission and humility before the Blessed One. This is a supernal level in the service of Hashem.

 

[Hassidut: Section Three] Chapter Two

 

   The foundation of service according to the path of Hassidut is that a Jew hold close to Hashem. The whole Torah and all the mitzvot are “counsel” through which a person holds close to Hashem. As long as a person is mired in self-centeredness he asserts himself as a separate entity and cannot hold close to the Blessed One. The holy Baal Shem Tov explained the verse (Deuteronomy 5), I stood between Hashem and you—It is one’s ego, the “I” that acts as a barrier between a person and Hashem. This is why the main emphasis of  service is the nullification of one’s material tendency for it is through this nullification that one comes to hold close to Hashem. Similarly the author of Mesillat Yesharim writes (Chapter One):

 

True wholeness in the service of Hashem is when a person holds close to the Blessed One. This is what King David said: And as for me—closeness to God is good!

 

At the end of the chapter he writes:

 

One’s sole motivation for all his deeds should be the attainment of closeness to the Blessed One and the breaking of every barrier that separates between him and his Heavenly Father. These barriers are matters of materialism and those that pertain to them…

 

In a later chapter (26) he writes:

 

One should make an effort to separate himself and become completely detached from materialism. He should hold close to his God constantly. When he does this the food that he eats is considered as a sacrifice.

 

   In light of the above we can explain the incident of the Golden Calf. Moses led the people through his attribute of great humility for he was the humblest man on the face of the earth. Moses exclaimed, And what (mah) are we?—that is he had reached a state of complete self-nullification. The mixed multitude, however, were quite the opposite. They were worshippers of idols for generations. Idolatry is essentially the assertion that any entity is independent of God. For this reason they could not stand a service of self-nullification. The mixed multitude exclaimed, For this man Moses—we don’t know what (meh)  has happened to him! Their complaint was that Moses’ service was one of “what”—a service of self-nullification. They made the calf, a symbol of materialism and independent existence. The rectification of the incident was when Moses took the calf that they had made. He burned it with fire and ground it up finely…This is the transformation of an “entity” into “nothingness.” In light of the above we can also understand the ritual of the Red Heifer (parah adumah), a ritual that served to atone for the sin of the Golden Calf (as Rashi quotes Rabbi Moshe Hadarshan at the beginning of his commentary to Parashat Chukat). The heifer symbolizes materialism and the color red represents the greatest intensity. The Red Heifer thus represents the epitome of materialism. Purification is attained through burning the heifer completely and utterly. This is why the Torah states, This is the law of the Torah regarding the Red Heifer and not, This is the law of the heifer. It is because the Red Heifer ritual constitutes a general principle of the Torah: It is impossible for a person to attain purification until he subjugates his material tendency.

 

   The quality of Moses—more humble than any person on the face of the earth—is a quality that stemmed from his self-nullification before the Blessed One. The degree of one’s self-nullification is commensurate with the degree of his understanding of the Blessed One’s greatness. Moses our teacher was unique in the supernal level of understanding that he attained of the Blessed Creator, and, because of this he was also more humble than any person on the face of the earth. The converse is also true. The more one subdues one’s material tendencies, the more he is able to perceive the Creator’s greatness. The only thing preventing a person from experiencing the greatness of the Creator is his materialistic drives.

 

   We have already mentioned that self-nullification is necessary for teshuva (see above, Character Purification: Section Three, Chapter Four, See also Torah: Section Three, Chapter Three). This is because sin is essentially an assertion of separation from the Blessed Creator. Similarly, Rambam (Hilchot Teshuva 7:7)  describes the sinner as “separated from Hashem, the God of Israel,” and the one who does teshuva as “holding close to the Divine Presence.” Nullification of the material is the source of holding close to the Blessed One.

 

   This nullification is also what leads a person to rectify his qualities of character. The source of one’s negative traits—jealousy, lust, seeking after glory and the like—is in one’s sense of separateness from the Divine (See above, Character Purification: Section Three). When a person nullifies his materialistic urges completely he will experience no more jealousy or lust; nor will he need to stop himself from seeking after glory. The sages said (Avot 5) that the disciples of Abraham our father excelled in their positive traits of character—their benevolence, modesty and humility. Abraham our father was completely nullified before the Blessed One; he said, I am dust and ashes. This is how he attained his excellent qualities of character.

 

[Hassidut: Section Three] Chapter Three

 

   The most important quality in a person’s service of Hashem is his nullification of materialism and sense of separate self. We have already quoted (Awareness, Chapter Four) the holy Elder of Slonim’s explanation of the verse (Song of Songs 8), Even if a man gives all the wealth of his estate for love, they will utterly scorn him. Why should they scorn him if he gives all the wealth of his estate because of his love? The answer is that he is scorned because he thinks that the wealth of his estate is really his! The primary spiritual work of a person is to reach a state of utter devotion—“I and all that is mine are Yours!” We have also quoted Maharal’s explanation concerning Rabbi Akiva’s prounouncing the word one as he was being executed (see above, Torah’s Foundations: Section One, Chapter Six). This is relevant to our discussion here for Rabbi Akiva reached a level where he truly experienced Hashem alone; he had no sense of his own presence independent to that of Blessed Hashem. This is the exact opposite of the forces of evil that stem from the “world of separation” and promote a perception of independent existence. The ultimate goal of the service of Hashem is to realize that one does not even serve Hashem! One simply becomes completely nullified in the Blessed One’s presence.

 

   The author of Avodat Yisrael (drush lechanukah) describes an elevated level of self-nullification. He explains the verse (1 Kings 10), silver was not considered to be of any importance during the days of Solomon as follows: Silver symbolizes love. In the days of Solomon the “moon stayed full” and the union between the Community of Israel and her beloved was complete. Their service was one of complete self-nullification to the point where they did not serve through emotional attributes—even the attribute of love. Similarly, Moses our teacher attained such an elevated perception of the Blessed Creator and such self-nullification that he ceased to serve through the attributes of love, awe, and the like. In the days of Solomon the level of self-nullification was so great that people were ashamed to even love the Creator. See the author’s lengthy explanation there.

 

   The author of Pri Ha-aretz describes a most exalted level of self-nullification. He writes (Parashat Vayakhel Pekudei):

 

…every sensation of awe, love, the delight of holding close—the sensation of every human is deceptive for Hashem is not present in the tumult. The true state of holding close is when sensation has passed—when He is not sensed at all with any grasp whatsoever for no person can see Me and live unless it is through faith with no sensation. This is the complete nullification of existence (bittul bemitziut).

 

See the author’s lengthy explanation. They are words worthy of the one who said them.

 

[Hassidut: Section Three] Chapter Four

 

   For those who have yet to attain the attribute of self-nullification, the Hassidim utilize a branch of it—the attribute of yearning for the Blessed One with all one’s being. My soul yearns for You; my flesh pines for You! (Psalms 63). One can hold close through self-nullification; one can also hold close through yearning for desire and thirst for the Divine bring about a state of holding close that is similar to self-nullification. The holy Rabbi Avraham of Sokachov wrote (Shem Mishmuel, Parashat Ki Tissa) that if a person yearns for God, it is impossible for him to be in Gehinnom and if he is there, “I guarantee that yearning will get him out of there!” Yearning causes self-nullification and holding close. Gehinnom is only for those who have become separated from holiness because of their sins. When a person yearns and holds close to Hashem he can no longer be in Gehinnom.

 

   We find the following in Midrash Tanchuma (Parashat Ekev):

 

Hashem did not desire you because you were the most numerous of nations… It is not because you do more mitzvot than they do, for the nations do more mitzvot that they are not commanded in. They make My name greater than you do as it is written, From the East... My name is great among the nations. Rather it is because you make yourselves small before Me. This is why I love you, as it is written, I love you, says Hashem, and I hate Esau…

 

These words are quite startling! The nations do more mitzvot than Israel and make Hashem’s name greater than Israel does! Nevertheless, the Blessed Holy One loves Israel because they make themselves small before Him. The nullification of self and of materialism is a supernatural ability; it is a characteristic of Israel not of the nations. A person’s natural qualities all further self-preservation. Only Israel has this ability of self-nullification and this is why the nation and every individual of Israel merits the Blessed Holy One’s love.

 

Section Four

 

The positive commandment to hold close to the sages

 

Chapter One

 

   Rambam writes (Hilchot De-ot 6:2):

 

It is a positive commandment to hold close to the sages and their students in order to learn from their deeds. Concerning this matter it is written, You shall hold close to Him. Is it possible for a person to hold close to the Divine Presence? Rather this is how the sages explained this mitzvah: Hold close to the sages and their students. A person therefore needs to exert himself…to eat and drink with Torah scholars and to join with them in all manner of ways as it is written, to hold close to Him. The sages also commanded us with the instruction (Avot 1), “Sit in the dust of their feet and drink their words with thirst.”

 

According to the path of the holy Baal Shem Tov, this mitzvah of holding close to the sages of Torah and their students is a main aspect of serving Hashem. The holy Elder of Lekovitch remarked that since the Baal Shem Tov revealed the secret of holding close to the sages, no one can attain a state of inner wholeness in his service unless he is connected to a teacher. There are certain aspects of serving Hashem that a person cannot attain without a teacher and partner. Our holy rabbis regarded this matter as a kind of wondrous cure. A person attains the highest spiritual levels through partnership and connection to a teacher. Even when one is in a lowly state, immersed in the forty-ninth level of impurity, a state in which wealth does not help on a day of wrath (Proverbs 11)—even the wealth of Torah, mitzvot, and good deeds—the power of camaraderie and of being connected to a tzaddik will save him.

 

   There are two parts to this mitzvah: belief in the sages and holding close to them. The matter of belief in the sages requires some explanation. It would seem that if one knows that one’s teacher is a God-fearing and genuine sage of Torah why does one need to believe in him? Conversely, if one does not know that his teacher is reliable, wise and God-fearing how can one be expected to believe in him? Perhaps he is not truly wise? The holy Elder of Slonim explained this matter as follows (Torat Avot: aseh lecha rav):

 

One is not required to believe that his teacher has great spiritual powers, for such a belief is of no benefit to him and may actually lead to disappointment… Rather he should believe that the spiritual energy of the Torah is eternal; it flows every day, every hour and moment into the inner-life of the Community of Israel. The community as a whole cannot receive this energy so it flows to the leaders of the generation—the heads of the community—for the kindness of Hashem is constantly upon those who fear Him. The glory of Hashem rests upon the heads of the community to bestow upon them a spiritual influx of ever-renewing divine energy…

 

A Jew needs to believe that supernal energy flows into the world upon the Community of Israel through the heads of the community. From there the herds drink the influx of divine light and concerning this there is no difference one leader and another; “Shmuel in his generation is like Yiftach in his generation” (Rosh Hashana 25b) for each acted as the conduit for divine influx.

 

   Concerning the matter of connection to a teacher he writes:

 

In the place where Hashem sets before him and designates for him a man whom his heart desires he needs to connect to his teacher. He needs to subjugate his mind and his will before the man whom he has accepted upon himself as teacher. He should always follow his teacher’s instruction for in this way he will receive spiritual vitality in his service of the heart… Everything should be according to the advice and the connection to his teacher… One who separates from his teacher is like one who separates from the root and source of the flow of life. Though he serves Hashem, he is like a person who benefits from “plants that spring up” (sefichin). He does not benefit from the influx of divine light that flows down upon His people every day anew, the light of holding close as it is written (Deuteronomy 4), You who hold close to Hashem your God are all alive this day. The verse is referring to the divine influx that comes down every day. Similarly it is written (Deuteronomy 27), You have become a people for Hashem your God this day! This refers to the divine light of holding close that descends to the heads of the community each and every day. One who separates himself from them is like the branch of a healthy tree that is severed. The branch progressively dries up and will not bear fruit.

 

 

[Hassidut: Section Four] Chapter Two

 

   We see from the above discussion how important it is for a person to be connected to a tzaddik. The great masters—students of the Baal Shem Tov—all stated that this connection is the gateway to Hashem for all those wishing to ascend Hashem’s mountain in all aspects of their service. They did not state, however, that there is any difference with regard to connection, between a tzaddik who speaks and instructs people in the service of Hashem, and those tzaddikim who are quiet and humble and hardly utter a word. It would seem then that one’s connection with a tzaddik is not necessarily through listening to his words. Rather the connection itself is what brings blessing, divine influx, and holiness whether he hears the word of Hashem from the tzaddik or not. This is also indicated by the expression of the sages that Rambam quoted—“Sit at the dust of their feet and drink their words with thirst.” There are two ways to hold close to the sages and their students—“sitting at the dust of their feet” and “drinking their words with thirst.” Sometimes one merits to hear words from the tzaddik that speak to the root of his soul; in those situations he “drinks their words with thirst.” Other times he may receive no such message, for whatever reason, yet the mitzvah includes “sitting at the dust of their feet”—even when he experiences no sensation of personal connection. The teacher of this statement placed “sitting at the dust of their feet” before “drinking their words with thirst” to stress that the mitzvah of holding close to the sages is even when he does not hear the word of Hashem from them.

 

   In order to understand this we first need to understand why the tzaddikim placed so much emphasis on the matter of connection. The reason is that spiritual illuminations are created through the pairing of a giver and a receiver. This is true in all the spiritual worlds just as it is true regarding birth in the physical world. Humans, animals, and even plants multiply through the coupling of a giver and a receiver. The earth causes vegetation to grow through the influence of the rain from above. Such is the paradigm of all creation unto the highest spiritual dimensions. New birth and new illuminations arise from the joining of giver and receiver. The same applies to a person’s spiritual life. Even if a person is involved in Torah and service, if he is not connected to a source of divine influx he will not produce any new spiritual illumination. He will be like a person who does not reap the field’s harvest but only enjoys the vegetation that sprouted in the field of its own accord. Such a person does not attain a wholesome inner dimension of divine service; he does not enjoy the ever-renewing illumination that comes about through the joining of giver and receiver. This is the secret of holding close to the sages of Torah.

 

[Hassidut: Section Four] Chapter Three

 

   In light of the above we can understand the great importance of the Hassidic custom of being at the table of a tzaddik on holy occasions—Shabbat, festivals, and other special times.  Certainly this is a way to fulfill the mitzvah of holding close to the sages—“to eat and drink with Torah scholars” as Rambam writes (quoted earlier, Chapter One). It is also an opportunity to hear words of Torah and Hassidut and for people to pour out their hearts in song together. While all this is important, the main intent of this holy activity is the spiritual connection that occurs during these elevated times—times in which one is able to receive double the spiritual energy. Concerning this Ran writes as follows (Drush 8):

 

When the teacher joins the student the divine influx of the student increases on account of the influx of the teacher… For this reason Rabbi [Yehudah Hanassi] said (Eruvin 13b): “The reason that I am more learned than my colleagues is because I saw the back of Rabbi Meir. Had I seen him from the front I would have been greater still as it is written (Isaiah 30), Your eyes shall see your Master.” The influx that the teacher receives is visible on his face as it is written (Ecclesiastes 8), A man’s wisdom illumines his face. The student’s influx will be even greater when he faces the teacher… This is the meaning of Elisha’s request of Elijah (2 Kings 2): They were passing and Elijah said to Elisha, “What shall I do for you?” Elisha answered: “Let there be twice your spirit for me.” “You have requested something difficult,” he replied. “If you see me being taken from you—it shall be so for you, and if not—not.”  The matter should be understood in its plain sense. The reason why Elijah replied, You have requested something difficult is that Elisha was the recipient and Elijah the giver and it is impossible for the recipient to receive more than what the giver himself has.  Nevertheless, Elijah replied, If you see me being taken from you—if you are present when the divine influx is greater upon me than it is now, for there is no doubt that Elijah’s level of influx was far higher when he was taken and his body became like that of an angel. If you see me at that time and the influx comes to you through me—it shall be so for you; You will have twice the influx that I have today through the level that I will attain at that time.

 

   This is the secret of being present with one’s teacher during elevated spiritual times. When the teacher attains supernal spiritual levels, the student receives double his spirit for the teacher illumines him with supernal illumination without even saying a word.

 

   This is also the idea of traveling to the tzaddik. The sages said (Rosh Hashana 16b): “A person is obligated to be in the presence of his teacher during the festival as it is written (2 Kings 4), Why are you going to him today? It is neither the New Moon nor Shabbat. From here we see that on the new moon and on Shabbat.” This sages indicate here that one should be with one’s teacher on elevated occasions. In the Jerusalem Talmud we find the following (Eruvin 5:1):

 

Whoever receives the presence of his teacher is like one who receives the Divine Presence as the verse states regarding Moses (Exodus 33), Whoever seeks Hashem would go to the tent…Whoever stands before their teacher is like one who stands before the Divine Presence as it is written (1 Kings 17), Elijah said…by the life of Hashem, God of Israel Whom I stood before… This teaches us that all the standing he did before Achiyah the Shilonite his teacher is considered as standing before the Divine Presence.

 

      Radbaz writes of this matter in a responsum (3:472):

 

In the books of wisdom we find that when a person directs himself toward his teacher, gives him his heart, and connects to him soul to soul, the influx of his teacher will come upon him. He will have an additional soul; this is called “the secret of soul-impregnation in both their lifetimes.” This is the meaning of the verse, Your eyes shall see your teacher. This is the meaning of the verse (Numbers 11), They should stand there with you…I will draw on the spirit that is upon you and put it upon them. Similarly, our holy Rabbi said that had he seen the face of his teacher he would have reached a more elevated level. How much more is this the case when the teacher also intends to give of the influx—they call to one-another—this one to give and this one to receive.

 

[Hassidut: Section Four] Chapter Four

 

   We can identify three distinct levels of holding close to the sages: 1. “Make for yourself a teacher”—This is when a person chooses a teacher for himself for the purpose of answering questions and giving instruction. He visits his teacher from time to time, hears his teacher’s words of Torah and advice, and receives his teacher’s radiance. This connection is not constant; it is certainly not one of holding close, and he and his teacher are two separate entities. It may be compared to enjoying the rays of the sun while it is shining. 2. A level of constant connection. At this level there is a strong and consistent bond between a person and his teacher. It may be compared to two beams of wood joined together; it is impossible to move one without the other. This bond may also be a bond of constant love for one’s teacher. What this level of connection lacks is the relationship between giver and recipient. The student does not receive and draw forth divine service from his teacher. For this reason such a connection is not productive. 3. The mitzvah of holding close to the Torah sages. The term “holding close” (hadbaka) signifies a relationship like that of branches to the trunk of a tree. The branches are not merely “connected” to the trunk; they are completely attached to it, draw forth and receive all their sustenance from it. For this reason the tree flourishes and bears fruit. This is also the meaning of the term “holding close” in the verse (Genesis 2), Therefore a man shall leave his father and mother and hold close to his wife for holding close signifies the union of giver and receiver. This kind of union is fruitful and productive. Similarly the mitzvah of holding close to the sages is one of spiritual union and complete self-nullification of the receiver to the giver. Our master, Rabbi Moshe of Kobrin once remarked that one of his followers was so connected to his teacher that he would not even drink water without first considering what his teacher would think of it. This quality of connection through self-nullification is a uniquely Jewish one. We find, therefore, that when Judah spoke to Joseph of Jacob’s connection to Benjamin he said (Genesis 44), his soul is connected to his soul (nafsho k’shura v’nafsho) rather than “his soul holds close to his soul” (nafsho devukah v’nafsho). Judah thought that he was addressing the non-Jewish viceroy of Egypt. Such people only understand a lower level of personal connection, not the lofty spiritual union of holding close.

 

   We can also explain that this was the level of Joshua, Moses’ servant who did not budge from being inside the tent (Exodus 33). The sages said (Baba Batra 75a), “Moses’ face is like the face of the sun; Joshua’s face is like the face of the moon.” The moon’s only light is the light of the sun; the moon holds close to the sun and reflects the sun’s light. Joshua held close to Moses and did not budge from being inside the tent (ha-ohel). The word tent can also signify the spreading of light, as it is written (Job 29), His lamp shining (b’hilo) on my head. Joshua did not budge from receiving Moses’ light—a light like that of the sun. This is the level of holding close to the Torah sages and through it the idea of (Kelim 12), “Whatever joins with the pure is pure” is fulfilled.

 

   Rambam writes that the mitzvah of holding close to the sages is “like the matter of which it is written, You shall hold close to Him.” From here it would seem that the nature of one’s holding close to the sages is similar to that of his holding close to Hashem—You shall love Hashem your God with all your heart, all your soul, and all your very being. The union between student and sage should be greater than the love between father and son or between family members. In all of life’s dilemmas it is the opinion of the sage that determines for the divine word flows to the tzaddikim of the generation. “Whoever has doubts regarding his teacher’s opinion is like one who has doubts regarding the Divine Presence” (Sanhedrin 110a). 

 

   Holding close to the sages is a matter of tremendous power. It has the power to save a person in the most difficult circumstances. The sages provide us with a parable in the Midrash (Midrash Rabba, Parashat Sh’lach):

 

It may be compared to a man who was cast into the sea. The ship’s captain threw him a rope and said: Hold on to this rope! As long as you hold onto it you have life but if you let it go you will not! Similarly the Blessed Holy One said to Israel: You who hold close to Hashem your God are all alive this day…

 

The sages also use the same verse to derive that one should hold close to the sages of Torah (Ketubot 111b) for, through holding close to the sages of Torah, You who hold close to Hashem your god are all alive this day. We see, therefore, that the parable of the life-saving rope also applies to the matter of holding close to the Torah sages. As long as a person holds close to the Torah sages he has life. Even if—God forbid—he sinks into a turbulent sea of raging waters, he will be saved through his holding close to the sages of Torah.

 

   In light of all the above we can suggest that this matter is alluded to in hashem’s blessing to Abraham after the binding of Isaac (Genesis 22). For I will surely bless you. I will surely multiply your seed like the stars of the sky and like the sand of the sea-shore; your seed will inherit the gates of their enemies. The language here is double. I will surely bless you (barech avarechecha), surely multiply your seed (harbah arbeh et zaracha), like the stars of the sky, like the sand of the sea-shore. These dual expressions allude to two levels of connection. The stars of the sky allude to the heavenly bodies that have no light of their own  but shine upon the earth through their holding close to a light source and reflecting its light. The sand of the sea-shore alludes to a lower level of connection. Each grain on its own has no power to hold back the mighty waves but through their togetherness and multitude they can.

 

[Hassidut: Section Four] Chapter Five

 

   We have already quoted Rambam’s words regarding the mitzvah of holding close to the Torah sages—“in order to learn from their deeds.” One certainly learns matters of the fear of Heaven and positive traits from the deeds of the sages but Rambam’s words here indicate a more exalted level than this. The greatness of a person is more significant than the greatness of any particular trait. A person of greatness radiates greatness in all his deeds. His learning and his prayers are carried out with great awareness. The opposite is true of the small-minded person; everything is carried out with small-mindedness. In matters of divine service a person has freedom of choice. This includes the freedom to elevate his entire personality and choose great awareness over small-mindedness. A person can attain such elevation through holding close to a great tzaddik for a great soul illuminates those around it like a great light. In the Midrash (Midrash Raba, Vayakhel) we find the following comment on the verse: See! Hashem has called in the name of Betzalel… He has filled him with the spirit of God, with wisdom, understanding and awareness… Betzalel and Oholiav and every man wise of heart whom Hashem had put wisdom and understanding into them (bahema)...:

 

The Blessed Holy One placed wisdom, understanding, and awareness into all who became involved in the work of the Tabernacle. Not only in people but also in animals as it is written, wisdom and understanding in them (bahema). This can be read “animals” (b’hema)…

 

The sages are a kind of miniature Temple for the Divine Presence dwells with them. The sages (Megilla 29a) comment on the verse (Ezekiel 11), I will be a small sanctuary for them—“This refers to our rabbi’s house in Babylonia.” Ran (drush 8) and Ramban (end of Torah commentary Parashat Eikev) also write of this. The Divine Presence illumined all those who were connected to the Temple. Similarly all those who are connected to the sages become illumined by their light. One’s entire personality becomes elevated and one becomes like a new creation. The author of Degel Machane Efraim (Parashat Balak) quotes the Baal Shem Tov who says that when people join with the wise tzaddik, the leader of the generation, they all become wise for “the body goes according to the head.”

 

   How good and how pleasant it is to not merely learn from the deeds of the sages but to take every aspect of their conduct—their action, speech, feeling, outlook on life and refined character—as a personal example. This is truly holding close to the sages in a manner that will elevate his entire being.

 

   In light of all the above we can appreciate the hassidic emphasis on the mitzvah of holding close to the sages for it is the very soul of Hassidut. It is a ladder standing on earth and its head reaches heaven; the angels of Hashem ascend and descend on it unto the highest level. Behold! Hashem stands over it—for one who holds close to the Torah sages is like one who holds close to the Blessed One.

 

Section Five

 

Camaraderie

 

Chapter One

 

   Rambam’s words (quoted earlier, Section Four)—“It is a positive mitzvah to hold close to the sages and their students”—indicate that there is a mitzvah to hold close to the students of the sages and not only to the sages themselves. The way of the Baal Shem Tov is one that places much emphasis on this; one’s connection with fellow students is a kind of wonder-cure for all spiritual ills and opens all channels of spiritual and material blessing. The foundation of this idea is explained in the book Noam Elimelech (Parashat Devarim). The author writes that the greatest rectification of a Jew is when he includes himself in the Community of Israel. There is world known as “All of Israel,” a world that contains no defect or flaw. Individuals may sin or become defective but the Community of Israel as a whole preserves its sanctity. No accusation or malevolence can befall the Community and its image remains engraved on High. For this reason we recite the formula “in the name of all Israel” before we do a mitzvah. The holy elder of Lekovitch remarked that one can effect through fellowship (chevruta) what one cannot effect through a teacher! He also said that when it is decreed on High that a Jew be faced with a test of spiritual failing he begins to have problems with his teacher. When they want to distance him even further, he begins to have problems with his fellows. From here we see that the principle of the sages (Sanhedrin 110a)—“One who doubts his teacher is like one who doubts the Divine Presence”—also applies to the relationship with one’s fellows.

 

   The author of Yesod Ha-avodah writes (2:10;12):

 

How good and pleasant it is for brothers to sit together! (Psalms 133). The verse refers to a friendship that is as loving as brotherhood. Heartfelt love joins them into a single light—the soul of a person is the lamp of Hashem. All evil forces depart from them automatically for evil stems from the side of separation. It is like chaff that flees from the fire—the great fire of many souls joined together. Individual candles cannot compare to a great fire.

 

Even the greatest individual cannot attain the power of many souls joining together. Ran writes (Drush 1) that when people who share a positive quality come together they will accomplish positive things for the positive quality becomes greater and stronger. The same is true of people who share a negative quality; they will produce negative results without even intending them. Ran explains that this is the significance of the generation of the separation of nations (dor haflaga). They did not have evil intentions nor did they perform evil deeds. They simply shared evil qualitites and for this reason Hashem decided to separate them lest evil come from their being together.

 

   In Torat Avot we also find an explanation of the importance of fellowship:

 

Why should our father’s name be lessened in the midst of his family? (Numbers 27).  It is as if the Blessed Holy One says: Why are you taking the name “Our Father” from Me? This is a name that is only attained from the midst of His family—through the joining together of Jews who are called children. Only when Jews join together is the Blessed Holy One called “Our Father.” An individual does not attain the level of “child;” only when he joins with  the community are they called children and He is called “Father.”

 

We can suggest that these words are referring to a supernal level for there is a level of “fellowship” and a higher level of “family.” When people come together in the manner of a family they are called “children” and the Blessed Holy One is called their “Father.” His compassion upon them is as of a merciful father and they draw supernal influx upon themselves.

 

 

 

[Hassidut: Section Five] Chapter Two

 

   There are a number of levels of closeness in the connection one has with one’s fellows. Our master, author of Divrei Shmuel (Parashat Vayishlach) outlines these levels in his explanation of the fact that Scripture compares Israel to the stars, the sand of the sea-shore (Genesis 22), and the dust of the earth (Genesis 28). Stars of the sky is when each individual radiates great light but each individual stands alone; they are not connected to each-other and their only connection is to their own source of light. This is like the connection between student and teacher. We have already explained this in connection with Moses and Joshua (Hassidut: Section Four, Chapter Four).

 

   The sand upon the sea-shore refers to a connection of fellowship (chevruta). Each grain of sand has no value but together they have tremendous power to stop the raging waves as it is written (Jeremiah 5), I placed sand as a border for the sea. No wall or fortification could stand up to the constant battering of the waves for thousands of years like sand can. This is the power of fellowship. For this reason Jacob mentioned the blessing of sand upon the sea-shore when he was faced with the impending attack of Esau (Genesis 32) rather than mentioning stars of the sky or dust of the earth for he wanted to invoke the power of sand upon the sea-shore to defeat the oncoming destructive forces of Esau and four-hundred men with him.

 

   The Blessed Holy One added a special blessing to Jacob—Your seed shall be like the dust of the earth. You will spread out… While it is true that the dust of the earth is not as strong, in a sense, as the sand of the sea-shore, it has the quality of promoting growth. This is because in the dust of the earth the particles are completely mixed and joined together. This complete union is what causes the dust of the earth the power to sprout new growth. This level of union is the deepest level of fellowship and it brings about new spiritual revelations.

 

   The sages say (Shabbat 118b): “Whoever gives Shabbat delight (kol ham’aneg et hashabbat) is given an inheritance without borders, as it is written (Isaiah 58), I will feed you the inheritance of Jacob—Jacob, of whom it is written, You will spread out…” The phrase “whoever gives Shabbat delight” should be taken literally for concerning Shabbat the sages said (Bereishit Rabba 11:9): “The Community of Israel shall be your mate.” Our holy rabbis explained the intent of the sages as follows: The Community of Israel—when Israel comes together “like one man with one heart”—they become the mate of the holy Shabbat. When they come together with complete union—like dust of the earth—they merit new illuminations on the holy Shabbat. It is only through this deep inner element of fellowship that the “mate” of Shabbat is created. It is only by virtue of the power of community; no-one can attain it alone.

 

[Hassidut: Section Five] Chapter Three

 

   Besides the great spiritual importance of fellowship it is also a kind of wonder-cure for material matters. Whoever holds close in fellowship is guarded from Above from damage and trouble. Maharal writes of this in his commentary (Chidushei Agaddot, Sotah 46b) concerning the calf whose neck was broken in atonement for a discovered slain victim (Deuteronomy 21). It is written, They will answer and declare: Our hands have not shed this blood! Our eyes have not seen! The sages comment on this: “Would we think that the judges of the city were murderers?! Rather the meaning is that no person arrived in our city…and was left with no escort.” Here is Maharal’s comment:

 

Whoever does not escort is like one who sheds blood. This is because a person is more powerful when accompanied by others for he is in a group. When a person is alone he is vulnerable to dangerous forces. When they do not allow him to set out on his own but accompany him, it shows that he holds close to a group and, therefore, he also holds close on High to the point where supernal forces and Blessed Hashem accompany him and guard him. If they allow him to set out alone he is a lone individual and vulnerable to danger… For this reason a lack of escort  is considered equivalent to bloodshed.

 

These holy words shed much light on the significance of fellowship. Through fellowship and camaraderie a person has the power of the group with him always. This has a profound influence on both the spiritual and material dimensions of his life.

 

[Hassidut: Section Five] Chapter Four

 

   We find other wonderful qualities concerning fellowship. When one holds close to God-fearing friends the entire group becomes elevated. The holy Rabbi Avraham of Kalisk writes of this in a letter (printed in Pri-Ha-aretz) as follows:

 

When they come together as one person, there is no person who does not experience an influx of true holding close at that time. When they are considered as one person a person is guarded on account of the holding close of his fellow and his fellow’s connection with the Blessed One for they are all like one body. This is included in the statement of the sages, “a mitzvah drags a mitzvah”—it is counted as a mitzvah for all those who hold close to the whole person who does it.

 

Similarly we find in Avot deRabbi Natan (30:3):

 

Rabbi Akiva says: “Whoever holds close to sinners is punished along with them even though he does not behave like them. Whoever holds close to those who do mitzvot is rewarded even though he does not behave like them.

 

The author of Avodat Yisrael (Pirkei Avot 1) writes in a similar vein concerning one who did not [re[are himself for a mitzvah, for prayer, or for Shabbat: “he should join with those who did prepare themselves and in this way he will become elevated with them.”

 

[Hassidut: Section Five] Chapter Five

 

   Prayer among loving friends is something unique. Radbaz writes of this in his responsa (3:472) as follows:

 

A person should not pray in a place where his mind is distracted or at a time when he is disturbed. The prayers of those who harbor anger or enmity toward the community are not wanted. They should not pray there for their thoughts are troubled and they are unable to focus their intention during prayer. If I would not be afraid to say it, I would say that it is better to pray alone than to pray with people whom he finds disagreeable. Another reason is that one should only pray in a place he finds agreeable. This is because when a person sees another whom he finds agreeable his soul is aroused to a fullness of focus, his mind expands, and his heart is glad. Then the spirit of Hashem comes upon him.

 

Our master, Rabbi Noach of Lekovitch—may his merit shield us—said that ten Jews praying together constitutes a superficial community but if they are joined together with love they become a  community internally as well. This is the power of camaraderie, the power of dust of the earth as we mentioned earlier. It is the power that causes new illumination to sprout forth and light up any darkness. This idea is also alluded to in the verse (Genesis 29), There was a large stone on top of the well. The flocks gathered there. They would roll the stone off the mouth of the well and give the sheep water to drink—from the spring that emerges from the Holy of Holies. This is the power of camaraderie.

 

[Hassidut: Section Five] Chapter Six

 

   The highest state of camaraderie is when people become a kind of spiritual family. They experience the feeling of being children of one father. It is a deep inner connection, one that merits that they be known as “children” as we explained above (Hassidut: Section Five: Chapter One). This is also the meaning of the statement of the sages (Avot 2), “Do not be a wicked person on your own” (bifnei atzm’cha). It means that even if you are a wicked person—God forbid—you should not remain “on your own” but join up with God-fearing people and friends who listen to the voice of Hashem. Camaraderie is like a defensive shield against all manner of spiritual and physical ills for the full duration of a person’s life. It saves his days from becoming dull; they will be renewed with vigor.

 

 

 

[Hassidut: Section Five] Chapter Seven

 

   Camaraderie requires wholeness; all need to be part of the covenant. If the group contains people who harbor some animosity in their hearts—even though it remains unspoken—it causes separation between those who hold close. The tzaddikim explained the verse (Jeremiah 17), The hope (mikveh) of Israel is Hashem as follows: There are three sources of purification for a Jew. The first is the purification of a mikveh. The second is the joining together of Israel, for this purifies just as a mikveh does. The third is the Blessed Holy One as Rabbi Akiva says (Yoma 85b), “Your Father in Heaven purifies you.” Our master, author of Beit Avraham writes that just as purification in a mikveh requires that there be no obstruction between the water and one’s body, so too the joining together of Israel needs to be in a manner where there is no obstruction between people. Only in this way does it effect purification. We can also suggest that a mikveh purifies the body; when one joins a group of God-fearing Jews it purifies the lower levels of the soul (nefesh and ruach), and Hashem purifies the higher level of the soul (neshama). There are physical and spiritual dimensions of defilement; a person requires a threefold process of purification.

 

   A Mikveh has a number of requirements in order to be valid. It must contain a minimum of forty “se-ah” measurements of water that has not been “drawn” (sheuvin). If three “log” measures of “drawn” water fall into the mikveh before it contains the full forty “se-ah” the mikveh is invalid regardless of how much valid water is then added. The Gaon of Rogachov explained that the forty “se-ah” of water need to be a single unit. If they are separated from one-another, even though they are all in one place, the mikveh is  invalid.  Acceptable water that is not handled by a person is considered as a single unit but if “drawn” water preceded the acceptable water, the “drawn” water cause a separation between those who hold close. “Drawn” water is from the dimension of separation (alma d’pruda) and causes the acceptable water to become separated. Only when the mikveh already contains forty “se-ah” of acceptable water, “drawn” water cannot invalidate it, for they become nullified in the single unit of forty “se-ah” and are thereby transformed into acceptable water.  The same is true regarding camaraderie. It only effects purification when it is whole and unified—without people from the dimension of separation—people of strife and complaints, who have the quality of Korach. “The extension (itpashtuta) of Moses exists in every generation” (Tikkunei Zohar 112); the same is true of the “extension of Korach.” These are the people who break friendships. Camaraderie only purifies when it is whole.

 

   Because of its great importance the evil inclination exerts great effort in the area of camaraderie and holding close to one’s teacher. A person may find that he feels distant from his teacher and his fellows; he is annoyed and frustrated with them. The main cause of this is his own spiritual defects—usually pertaining to his sexual urge—which have created a barrier between himself and any holy entity. He becomes like a branch that hangs from a tree and gradually withers. Once he purifies himself he will once again join with those who fear God. The general principle with all this is (Rosh Hashana 25b): “You have no leader but the one who is in your days.” It is also forbidden to doubt one’s teacher. Similarly you only have the community that is in your days. You should not cast aspersions upon it. Then a person can be purified and the gates of illumination will open before him.

 

   We find a great principle of camaraderie in the book Torat Avot (K’lalei Emunat Chachamim) in the name of our master, Rabbi Noach of Lekovitch. He said: “It may be compared to a caravan traveling in the desert. If one of the group becomes sick the others carry him. This is not the case if he dies God forbid.” There are a number of explanations of this. The simple one is that if one falls from his spiritual level they will still carry him. If, however, he severs himself from the group, this is a kind of death—God forbid—and he is left to his own devices.

 

[Hassidut: Section Five] Chapter Eight

 

“Acquire a friend for yourself”

 

   The sages instruct us “acquire a friend for yourself” (Avot 1). This is a particularly important subject in our discussion of camaraderie. The sages also say (Sifrei, Nitzavim) that a friend is only acquired with great difficulty. They said that a person should acquire a friend for himself, someone to read  Scripture and study with, someone to eat and drink with, and someone whom he can reveal his secrets to. It is apparent from the statement—“Make four yourself a teacher; acquire a friend for yourself”—that it is more difficult to acquire a friend than to make a teacher for yourself. The language of “acquiring” a friend and the observation of the sages that a friend is only acquired with great difficulty need some explanation.  The tzaddikim said: How does one acquire a true friend? Surely one cannot purchase one with money! The acquisition though comes about through subduing one’s self before his friend; the subjugation of one’s nature, qualities and traits—these are the price for the spiritual acquisition of a friend. It requires great contemplation and depth and may be compared to acquiring a diamond of great value; a person would only purchase such a diamond after several careful investigations as to its quality. Only a select few individuals of exceptional character are able to enter into this kind of deeply committed, loving and loyal relationship of friendship.

 

   One of the early authorities described the substance of this deep friendship-connection as follows:

 

The question was asked: Why do they say that loyal friends are one and the same? The answer is that loyal brothers and old friends share a spiritual kind of love. They believe that they share a single soul and are only separate in their bodies. For this reason each partner considers kindness to the other as kindness to himself. This is the true friend of whom the sages said, “Acquire a friend for yourself.”  The philosophers (chochmei hamechkar) said that once a person finds such a friend he needs to exert himself to join with him and choose his company over all his family and acquaintances… This friend loves you for he believes that you are him and he is you—you are one soul in two bodies. He rejoices in your happiness and is distressed in your distress.

 

We find a similar idea expressed by the holy author of Ohr Hachaim who writes on the verse (Exodus 32), let each man kill his brother and he who is close to him (k’rovo). He explains that the phrase, he who is close to him refers not to family members but to friends who stem from the same soul-root and who share a love greater than that of brothers. For this reason the verse first states his brother and then he is who is close to him for it is listing progressively closer relationships.

 

   This love is unconditional. Its existence does not depend on thoughts or feelings for this love stems from the root of the soul. An example of it is the love between David and Jonathan. It is a love so deep and well-rooted that no crisis, temptation, or ill-feeling can ever shake it. Such love is rare indeed; only the select few merit experiencing it.

 

    Even with this love there can be fluctuations in the degree of closeness for one reason or another. The author of Sefer Ha-akeida comments on Jonathan’s remark to David (1 Samuel 23), You will rule over Israel and I will be your assistant. This request was in order to strengthen their love that it endure, for if David were to be king and Jonathan were to be an ordinary civilian they would have less in common to keep them connected. Over time their love could weaken, just as the love between a father and son can weaken when there is lack of common interest. Jonathan requested that he be assistant in order to strengthen their bond of love.

 

   True friends whose hearts are unified influence, strengthen and support each-other. They receive positive, holy and pure qualities from each-other and confide in one-another. Not only does this relationship provide strength and encouragement, it brings about salvation! The holy Rabbi Menachem Mendel of Vitebsk writes (Pri Ha-aretz, Letter 10):

 

When a person can reveal all the secrets of his heart to his friend, when he can divulge the wiles of his inclination—this communication itself brings about salvation and the inclination ceases. Two are better than one for his friend’s advice will be of assistance…The general principle, the root and source of it all is this: “Peace is the only vessel that the Blessed Holy One found able to contain blessing.” When friends are together  in a way where their souls are a union, when they listen together to the voice of Hashem, when each man helps his fellow…

 

How great these holy words are. True friendship brings about material and spiritual salvation!

 

 

Hassidut: Section Six

 

Taste and see that Hashem is good!

 

Chapter One

 

   Serve Hashem with joy! This is one of the foundations of Hassidut and we need to explain it in some depth. We find the idea in many of the early sources that the Blessed Holy One created the world for the purpose of bestowing His goodness on His creations. They also raised a classic objection to this idea: We see that the world is filled with suffering! How, then is the goal of bestowing divine goodness realized through creation? There are a number of ways of answering this question.

 

   Ramchal explains in Mesillat Yesharim that the World to Come is the place where the soul experiences the spiritual pleasure of the Divine. This world is a kind of antechamber (prozdor) in preparation for the World to Come and the mitzvot are the means by which a person prepares himself to enjoy that bliss, a bliss that is infinitely more pleasurable than any worldly enjoyment.

 

   It is, however, one of the foundations of the way of the Baal Shem Tov and his followers, that a person can enjoy the bliss of the Divine even in this world. This idea is alluded to in the words of the sages (Berachot 17a): “When the rabbis left the study house of Rav Ami they would greet each-other with the words, “May you see your world in your lifetime!” Their blessing for one-another was that they merit to experience the spiritual delight of the World to Come while they are still in a lifetime of material existence. It can be experienced during special times of prayer, Shabbat, festivals and other spiritually heightened occasions.

 

   Another way of answering this contradiction is as follows: Rambam writes in Moreh Nevuchim (quoted in Yesod Ha-avodah 2:3) that when a person holds close to Hashem no evil can befall him. According to this, if people would remain in a state of holding close the world would not be full of suffering but full of great spiritual bliss! Similarly, Rabbi Moshe of Kobrin said: “This world is so full of light and sweetness to those who are not immersed in it, and so full of suffering for those who are!” When a person experiences the the most authentic delight—a delight before which all other pleasures pale into insignificance—no negative occurrence can befall him. In this way Blessed Hashem created the world to bestow His goodness upon creation.

 

[Hassidut: Section Six] Chapter Two

 

   We have already quoted Ramchal’s comments at length concerning the substance of Torah (Torah: Section Two, Chapter One). Please see this again. He further writes:

 

The early masters received the tradition that every soul-root  of the people of Israel also has a root in Torah. The six-hundred thousand souls of Israel correspond to six-hundred explanations of Torah. This is the meaning of the verse, as a hammer smashes a rock…If people were to attain a broad and firm knowledge they would never sin. The evil inclination could never even approach them just as it has no power over angels. The Blessed Holy One wished that a person have free choice as well as an evil inclination. He therefore gave them knowledge in a manner resembling a hot coal that requires fanning in order to spread out as flame. This is the greatest possible antidote to the evil inclination.

 

   When we contemplate Ramchal’s words here we will find them most enlightening. The Blessed Holy One gave people the ability to understand even more than the angels through Torah. The human intellect and the intellectual dimension of Torah were created with the same quality. When one illumines the other, the eil inclination has no power over a person. We see from here that, in truth, God made the human upright through the light of Torah for the world is designed to be illumined by Torah. The world is not supposed to be a place of suffering but of spiritual pleasure and bliss. The sages say (Midrash Rabba, Mikeitz): “As long as the evil inclination is in the world there is darkness and the shadow of death in the world. When ther is no evil inclination in the world, there is light in the world.” Through the light contained in the letters of Torah a person is able to experience the World to Come—a world full of goodness and illumination—while he is still in this world.

 

[Hassidut: Section Six] Chapter Three

 

   Even if a person is not able to attain the levels of service outlined above, he can still fulfill the will of Blessed Hashem Who wishes to bestow goodness on His creations. He can do this through fulfilling the dictum of Ben Zoma (Avot 4), “Who is wealthy? One who is satisfied with his lot, as it is written (Psalms 128), When you eat of the toil of your hands you are fortunate and it is good for you!—You are fortunate in this world and it is good for you in the World to Come.” The sages also said (Shabbat 25b), “Who is wealthy? Whoever is satisfied with his wealth.” Since it is the nature of a person to never be satisfied with what he has and “a person cannot fulfill half of his desires in a lifetime” (Kohellet  Rabba 1:34) only a satisfied person can be considered wealthy. We can understand how such a person can be said to have gained this world but how has he gained the World to Come?

 

   This is a profound idea: When a person is satisfied with his lot he carries out the will of the Blessed Creator. The holy Rabbi of Apt said: “The purpose of creation is that a Jew rejoice and be content with the Creator’s conduct with him.” The explanation of his holy words is that the Blessed One wishes to bestow goodness upon His creations; certainly He wants a Jew to experience that goodness in the way Hashem, the Source of goodness conducts Himself with him. The phrase “one who is satisfied with his lot” actually alludes to the lot of Hashem, as it is written (Psalms 16), Hashem is the portion of my lot and my cup. It is also written (Psalms 73), God is the Rock of my heart, my portion forever. A Jew is a portion of God Above. Hashem is our portion. When a Jew is content with the Creator’s conduct he fulfills the Creator’s will in creating the world. For this reason it is not only fortunate for him in the world but also good for him in the World to Come.

 

  We have a tradition that the quality of being content with one’s lot is the gate to all things holy. Conversely dejection is the gate to all manner of defilement—God forbid—and leads one to all kinds of sins. When one rejoices in the Blessed Creator’s conduct he fulfills the divine will. In Torat Avot it is written that when a person is pleased with the Creator’s conduct, Hashem is pleased with that person’s conduct—“measure for measure!” In this way it is also good for a person in the World to Come.

 

  The statement of the sages, “Who is wealthy etc…” also alludes to another idea in the service of Hashem. In the commentary “Pri Chaim” on Avot the author asks how the quality of contentment with one’s lot is alluded to in the verse, When you eat of the toil of your hands… He quotes another saying of the sages (Berachot 8a)—“One who eats from the toil of his hands is greater than one who has the fear of Heaven.” Concerning the fear of Heaven it is written only, Fortunate is the person who fears Hashem.  Concerning one who eats from the toil of his hands it is written, You are fortunate and it is good for you—You are fortunate in this world and it is good for you in the World to Come. Now how is it possible that one who eats from the toil of his hands—who works the land night and day—is considered greater than one who has the fear of Heaven? He explains that the phrase “one who eats from the toil of his hands” actually refers to one who serves Hashem with love and joy. His “eating” is the joy that he experiences in his service. When one enjoys serving Hashem, this is a higher level of service than a service motivated by fear. This is also the meaning of the saying, “Who is wealthy etc…” The person who has reached the highest level of serving Hashem—the one who is called “wealthy”—is the one who rejoices and delights in his lot.

 

[Hassidut: Section Six] Chapter Four

 

   The quality of contentment with one’s lot is a most difficult one to attain. It is especially difficult concerning the level of one’s service for every person knows his faults and flaws only too well. He knows just how distant he has become from Hashem; how then can he experience any joy? The author of Yesod Ha-avodah answers this question by making the distinction between dejection (atzvut) and bitterness (m’rirut). Unlike dejection, bitterness is actually very close to delight; bitterness and delight are “two friends who are never separated.”  We can explain this idea with a parable of a prince and a servant both of whom the king had banished for committing some wrong. The prince and the servant both cry but their crying is not the same. The servant’s crying is one of despondency for he knows that he has forfeited the life he knew and that he will no longer be in the king’s presence. The prince also cries bitterly but his crying is an expression of anguish over the fact that he fell so low that the king had to banish him. Nevertheless, the prince’s crying contains an element of joy for he knows that he is the king’s son, an inseparable part of the king, and that, in the end, he will return to the king’s palace. Even at the height of his anguish and tears he is thinking of what it will be like to return to the palace. The holy Rabbi of Ruzhin said that no matter how much the king’s son is banished and beaten he still remains the king’s son. That which is inherent can never change. When the king’s son weeps with bitterness he is still content with his portion—the portion of his being the king’s son. Accordingly the quality of being content with one’s lot applies both to the material and spiritual dimensions of one’s life.

 

   There is another approach to this matter, one that I heard from our master, author of Beit Avraham. He related that our master, the holy Elder of Slonim once felt sad. In order to rid himself of his sadness he nullified all the material concerns that could possibly cause sadness but it was to no avail. He then proceeded to nullify all his concern with the World to Come. Since, he reasoned, it is Hashem’s will that I be joyful, what need have I of the World to Come if my concern of losing it causes me sadness? This consideration helped him overcome his sadness and he was filled with joy. The explanation of this holy incident is that the nullification of self-centeredness is guaranteed to arouse joy. When a person’s heart is darkened and embittered, it is the result of some material concern that blocks the Blessed One’s light. When he nullifies his material concerns to the point of complete nothingness, nothing can hide the light from him. He will see light in the Blessed One’s light and this is the source of joy and contentment.

 

[Hassidut: Section Six] Chapter Five

 

   Hashem wants to bestow goodness upon His creations; He wants them to recognize and realize that everything He does is for the good. In light of this we can understand why the sages placed so much emphasis on song (shirah). They said (Sanhedrin 96b, Zohar 2:54b): “Whoever gives forth song every day is assured of the World to Come.” Why should a person merit the World to Come simply through singing? The answer can be found in the statement of the sages (Midrash Rabba, Beshalach):

 

From the time that the Blessed Holy One created His world until the time that they [the Israelites] crossed the sea, we do not find anyone who gave forth song before the Blessed Holy One! He created the first human, Adam; he did not give forth song. He saved our father, Abraham from the fiery furnace yet he did not give forth song…

 

The commentators ask a number of questions concerning this. Firstly, why did they not give forth song? Secondly we find in the Midrash (Yalkut Shimoni, Psalms 92) that Adam composed a Psalm, song for the Shabbat-day at the onset of Shabbat when he realized the power and protection of Shabbat. We also need to understand the statement of the sages (Sanhedrin 94a) that King Hezekiah was fit to be the Messiah but for the fact that he did not give forth song at the downfall of Sancheriv. Why, indeed, did Hezekiah not give forth song? Why is giving forth song so important? Why should it be what determines who the Messiah is?

 

   The explanation is as follows: Song is the recognition of the goodness of the Creator’s conduct. In truth, the Blessed One’s conduct is the ultimate good—Hashem is good, His kindness is to the world—and even when a person experiences some aspect of severe judgment, it is only severe on surface level for the fact that he does not experience the matter as good is only due to his lack of understanding. The purpose of creation is that Hashem bestow goodness on the creations. As long as a person does not experience the supernal realization that there is no evil, only the goodness of Hashem, he is not able to give forth song. The first ones to experience this were Israel after the splitting of the sea. At that time a slave-girl witnessed more the Prophet Ezekiel. They realized that the Creator’s conduct with them was always for the good and that their suffering in Egypt was worthwhile in order to prepare them for the great revelation at the sea. Only then did Moses and the Children of Israel sing… Hezekiah was fit to be the Messiah except for the fact that he did not give forth song. The Messiah is one who pertains to the age when all the world will be filled with the awareness of Hashem—a world in which everyone recognizes Hashem’s goodness. He could not be the Messiah because he fell short of this level. The answer to the question raised by Adam’s composition of Psalm 92 is as follows: The holy Shabbat is like the World to Come—a day free of all material concern, a day of spiritual bliss when  it is good to praise Hashem… This is not called “song” though for it was only an experience of Shabbat and no other day. Therefore the sages said, “Whoever gives forth song every day…” It is only called “song” when a person experiences the goodness of the Creator every day—even during the week—and feels everything to be an expression of kindness and compassion. One who merits this experience is assured of a place in the World to Come for this is exactly what constitutes the World to Come—experiencing the goodness of the Creator’s conduct. The sages said concerning this (Otiot D’Rabbi Akiva, Aleph): “The Blessed Holy One only created the world for the sake of music and song.”

 

Section Seven

 

Hashem! They will go in the light of Your Presence!

 

Chapter One

 

   The verse—Hashem! They will go in thelight of Your Presence—is one of the pillars in the hassidic way of serving Hashem. The epitome of the hassid is a person whose sole desire is to feel Blessed Divinity within himself—My soul thirsts for God, for the Living God. When will I come and see the Presence of God? (Psalms 42). The soul of a hassid yearns to feel the closeness of Blessed Hashem like a hart yearning by a stream until his heart and flesh sing out to the Living God. The hassid’s every yearning is to experience the light of divinity in his mind, heart, and limbs. Even though he may toil in Torah, prayer, and good deeds, he does not rest as long as he does not feel the light of Hashem in his soul. Even when the hassid experiences great difficulty—whether physical or spiritual—he is guided by the verse (Micah 7), even when I dwell in darkness Hashem is my light. The sustenance of a hassid is the light of divinity.

 

   The hassidic way in serving Hashem is in accordance with the ruling that the Halachah follows Rabbi Meir who says that the People of Israel are called children regardless of their behavior. It is a service like that of the king’s son who feels himself to be inseparable from his father. Everything that he does to fulfill his father’s will is with great joy and delight. He spares no effort in making his father’s name great in all the provinces of the King. He considers all offers of reward insignificant compared to the great delight he experiences at carrying out the king’s will. The same idea applies concerning transgressions; the greatest deterrent against carrying out a transgression is the knowledge that the act will create a blemish in his loving relationship with his father the king. Such a blemish is worse for him than any punishment. In the holy books this fear is called “a fear motivated by love.”  Someone whose service is motivated by duty rather than love has no essential connection to the king. He is motivated by reward and punishment. Concerning such people the verse says, the people who walk in darkness do not see light. Our master, author of Yesod Ha-avodah explained the sentence in the Rosh Hashana liturgy—“There will be judgment this day for all the creatures of the world, whether as children or as servants…” He explained that the judgment is precisely concerning this—Do the people serve Hashem as children or as servants?

 

   We find a definition of the hassidic way of serving Hashem in the book Yesod Ha-avodah (2:9, 24). The author notes Aaron’s question to Moses (Leviticus 10), If I had eaten the sin-offering after these things happened to me would it have been pleasing in the eyes of Hashem? He did not ask whether he would have done according to the Torah or the Halachah but would it have been pleasing in the eyes of Hashem. His entire judgment was concerning whether his actions would be pleasing in the eyes of Hashem. Moses heard and was pleased—Moses was pleased with this manner of serving. Similarly David’s sin with Bat-Sheva was not technically a sin as the sages say (Shabbat 56a), “Whoever claims that David sinned is mistaken.” Yet we find that David declares (Psalms 51), I have sinned against You alone. I have done what was evil in Your eyes. Though it was not techcically a sin, David’s wrongdoing was that he did something evil in Hashem’s eyes. Had he been considering what was pleasing in the eyes of Hashem at the time, David would not have behaved in this manner. The main service of a Jew is in the manner of “children of the King.” A Jew’s aspiration is—Hashem! They will go in the light of Your Presence. A Jew knows and feels that there are permitted actions which, nevertheless, are not pleasing in the eyes of Hashem. Such behaviors will prevent him from seeing the light of the Presence of the Living King and then what will his life be worth? Consequently most of his toil centers on the duties of the heart, the foundations of Torah—love of Hashem, awe of Hashem, holding close to Hashem, sanctifying Hashem’s name, and walking in Hashem’s ways. These are the areas he emphasizes and he considers an interruption of his state of holding close as a sin. The holy Baal Shem Tov—may his merit shield us—explained the verse (Psalms 32), Fortunate is the person whom Hashem does not consider sinful—“Fortunate is the person who considers it sinful to not be thinking of Hashem.” A person attains this when his connection to the Blessed Holy One is in the manner of a son to his father—a supernal quality of holding close.

 

[Hassidut: Section Seven] Chapter Two

 

   There is a profound difference between one whose service of Hashem is in the manner of a “servant”—out of a sense of duty and one whose service in the manner of  “a child of the King.” These two types of service are as far apart from one-another as the heavens are from the earth, for one of these services is heavenly while the other is earthly. There are people who invest great effort and struggle to overcome their nature and physical drives in order to carry out the will of their Heavenly Father. Such is the service of the “servant.” The “child of the King,” in contrast, has no need to subdue his physical nature for the very knowledge that he is the King’s child and inseparable from Him causes his nature to be different. His only desire is to carry out the King’s will. Every fibre of his being experiences the incomparable sweetness and delight of carrying out the King’s will. This idea is alluded to in the verse (Proverbs 16), When Hashem is pleased with a person’s ways, his enemies will also make peace with him. A person’s nature becomes transformed to the point where he only desires and takes pleasure in carrying out Hashem’s will. Such a transformation of nature is an authentic expression of hassidut and it causes a person to be totally uninterested in the pursuit of physical pleasure. When one fulfills the verse (Psalms 73), As for me—Closeness to God is good for me all his physical passions and drives cease to exist for he experiences the greatest, most exalted pleasure of the soul. For such a person thee is no greater anguish than becoming distant from Hashem  and being under the influence of his physical drives.

 

   The difference between these two kinds of service is manifest in every area of one’s service of Hashem. There is a difference between a person who needs to struggle against his physical drives in order to assert his faith and a person whose faith has become completely natural to him. Similarly, there is a difference between a person who struggles with his tendency toward arrogance and a person who has transformed his nature to be one of humility. As long as a person has not transformed his nature his spiritual life will be unstable –sometimes he will rise and sometimes he will fall. A person only attains spiritual stability when his nature is transformed and becomes essential—when his desire is closeness to God. This is the level of the hassid. It happens that such people also stumble in sin—God forbid—but in their case their failing is something foreign to their nature and they are genuinely remorseful.

 

   A person needs to exert himself and strive consistently in order to reach the level where his nature is transformed. If a person finds that he has not felt the closeness of Hashem for a long time he should devote a period of time in the morning and evening to meditate deeply and arouse his desire to feel Hashem’s closeness. He should shake himself free from all the distractions and activities that prevent him from drawing near to the Blessed One.

 

   For this reason the Hassidic way places great emphasis on prayer. Pour out your heart like water before the Presence of Hashem. The sages say (Berachot 32b) that the early pious ones (hassidim harishonim) would devote three hours to each of their daily prayers. Through the sustained discipline of effort in prayer a person’s nature is transformed to the point where he becomes holy for Hashem. The sages say (Avot 5): “Our Father Abraham was given ten ordeals and withstood (amad) all of them.” The holy Elder of Lekovitch explained this by quaoting another statement of the sages (Berachot 6b)—“The word “standing” (amidah) refers to prayer.” Abraham withstood all his ordeals through the power of prayer; he would pour out his heart before the Blessed Holy One and pray that he not fall from his spiritual level. There are ordeals that a person faces once in a lifetimeand there are trials that a person faces day after day. Sometimes they have to do with desires, sometimes with impulses and tendencies of character. Regarding them all—one should always involve himself in prayer and pray that he not falter for Hashem guides the path of those who hold close to him.

 

[Hassidut: Section Seven] Chapter Three

 

The contents of a hassid’s life—Hashem! They will go in the light of Your presence!

 

 

   A life filled with faith and trust, lucid and clear; they accompany a Jew all his days—whether days of clarity or days of difficulty and struggle. Faith and trust are as necessary for a Jew as the very air he breathes.

 

   A life filled with desire and yearning to experience the light of the Living King, to delight in Hashem to the point where his soul pines constantly. Even when he is involved in mundane matters, even when he lies down to rest he does not stop thinking of the Living God.

 

   A life epitomized by the verse, I only ask one thing of Hashem; this is my request—Let me dwell in the house of Hashem all the days of my life sensing the pleasantness of Hashem and visiting His sanctuary. His one desire is to live a spiritual life dedicated to Torah and the service of Hashem. He wants his house to be a house of Hashem and his sole desire is to experience Hashem’s closeness. Without this his life has no meaning.

 

   A life imbued with sanctity and purity through and through—from the innermost point of his being, every corner of his house, his family life, his thoughts, speech, and behavior. He is particularly devoted on Shabbat and festivals, days that are designated as “of the soul and not of the body at all.” He purifies and sanctifies himself to the point where even his physical activities become holy.

 

   A life filled with the awareness that the earth is filled with Your acquisitions—with ways to acquire You. He can carry out his worldly activities in a way of serving the Blessed Creator through them and fulfill the divine will.

 

   A life imbued from childhood with the importance of sanctifying oneself regarding what is permitted. He forbids himself those things which he desires most. He knows that every physical pleasure is a whisperer who  separates friends even though it is permitted.

 

   A life of constant striving for self-nullification. He exerts himself to subdue the trait of stubbornness. He does not consider as a real day any day on which he does not exert himself against his material tendencies.

 

   A life of the greatest attention to the refinement of his character. Not only because negative traits remove a person from the world but because positive traits bring a Jew closer to the Blessed Holy One.  Closeness to Hashem is his motivation for refining his traits and distancing himself from negative traits, for he knows nothing worse than being distant from Hashem.

 

   A life filled with love of his fellow—“to love each one of Israel as himself.” He loves his fellow even more than himself. He does not consider as a real day any day on which he does not perform some act of kindness for his fellow.

 

   A life in which he fulfills the verse, serve Hashem with joy! Come before Him in song! This is because he knows and feels the great love of his Creator for Israel and that the purpose of creation is to bestow His goodness.

 

   A life in which he feels the light of the Living King whenever he carries out one of the mitzvot of the Creator. He carries it out with joy and exalted happiness for he knows the lofty value of its performance. He treats a mitzvah as if he has never done it before and will never do it again.

 

   A life in which one of the core values of his service of Hashem is holding close to the Torah sages and their students. He holds close to them in a marvelous way and through this he fulfills the mitzvah to hold close to Hashem.

 

   A life filled with light and rejoicing, encouragement and delight. He feels that the source of life is with You; we see light in Your light.