Today’s learning is dedicated to the refuah sheleima of Simcha Nosson ben Zissel.

In the previous post, we discussed how the Torah and mitzvos help us navigate the intricate maze of life, while providing an opportunity to strengthen our bond and connection to Hashem.

A substantial portion of the human experience is the pursuit of happiness, the constant search for joy and true fulfillment. However, as Rebbe Nachman teaches, we often search in all the wrong places.

Rebbe Nachman writes (Sichos HaRan # 6), “The Evil Inclination is like a prankster running through a crowd showing his tightly closed hand. No one knows what he is holding. He goes up to each one and asks, ‘What do you suppose I have in my hand!’ Each one imagines that the closed hand contains just what he desires most. They all hurry and run after the prankster. Then, when he has tricked them all into following him, he opens his hand. It is completely empty. The same is true of the Evil Inclination. He fools the world, tricking it into following him. All men think that his hand contains what they desire. But in the end, he opens his hand. There is nothing in it and no desire is ever fulfilled. Worldly pleasures are like sunbeams in a dark room. They may seem solid, but one who tries to grasp a sunbeam finds nothing in his hand. The same is true of all worldly desires.” (See also Sichos HaRan # 51 and Sichos HaRan # 308, where Rebbe Nachman discusses how worldly pursuits are devoid of any true substance.)

Aside from being left unsatisfied and emptyhanded, these futile attempts at attaining true happiness have a negative impact, bringing gloom and sadness. These base desires and temptations create blockages, rendering us incapable of receiving heavenly and divine bounty. (We are taught that there is a constant flow of shefa or blessing descending from above. Our positive thoughts and actions create a vessel to contain this abundance; the more good we do, the more good we are capable of receiving. However, the vanity and falsehoods of this world create blockages, interfering with this plenteousness.)

As Rabbi Nachman teaches (Sichos HaRan # 136), “The larger and more material an object, the greater is its shadow. For example, a thin rod blocks little sunlight and casts a small shadow, while a larger object casts a larger shadow. A large building will cast a still larger shadow – shadow being a blocking and eclipsing of light, as is known. The same is true of Hashem’s glory. The material obstructs the spiritual and casts a shadow. When you are bound to an emotion or desire, it obstructs Hashem’s glory and casts a shadow. Hashem’s light is then hidden from you. But as you nullify these emotions and desires, you also remove this shadow. And as the shadow departs, the light of Hashem’s glory is revealed. When a man is worthy of annihilating the shadow completely and making it into absolute nothingness, then Hashem’s glory is revealed to all the earth. There is nothing to block the light and no obstructing shadow, and the light can shine through in all its glory.”

While submitting to our base desires leaves us discontent, empty and depressed, overcoming these temptations instills a deep sense of pride and accomplishment, a sense of meaning and purpose.

Another distinction we can draw between the pleasures derived from these fruitless endeavors versus the feeling of satisfaction we experience from living a life of Torah and mitzvos, is how long that feeling of content lasts. Rabbi Yaakov Klein writes, “There are three basic categories of pleasures we experience: (1) There are the base pleasures which do not necessarily take being human to enjoy, such as eating, drinking, smelling, feeling, fulfilling bodily desires, and the like. (2) There are more complex pleasures which are inherently human, such as those which stem from emotion: pride, laughter, nostalgia; experiences which stem not from the physical body, but from the soul, a deeper place inside. (3) On a third level, there are sublime pleasures, those joys which draw us to a place higher than our own selfish intentions; the delight of serving G-d… While the level of tangibility involved in the highest level of pleasure is not necessarily greater in quantity than that of eating and drinking, the difference in quality can be readily felt.”

“What then is the definitive difference between the three levels of pleasure? The answer is simple: the major difference between the three levels of pleasure is how long they last. Pleasures from the first level are the most fleeting as they stem from the headquarters of impermanence, the human body. Measured against eternity on a macro scale, the human lifespan is but a flash of lightning which is no sooner gone than ever there in the first place: ‘Man is likened to a broken shard, withering grass, a fading flower, a passing shade, and a fleeting dream.’ (U’Nesaneh Tokef prayer) Accordingly, the pleasures which stem in the human body are soon forgotten, lingering no more than a few seconds, minutes, or hours at most. The second level of pleasures, rooted in the soul, last longer than the base pleasures of the body. The joyful memory of a child’s wedding, for example, is a pleasure that can last a lifetime. But even this pales in comparison to the third level, the pleasures of avodas Hashem (serving Hashem) which have their source neither in our bodies nor even in our souls, but rather in Hashem Himself, Who is eternal…”

“When we internalize this realization, we are armed with the ability to use our yetzer hara to spur us on to avodas Hashem. When the yetzer hara attacks to entice us toward a base pleasure which will draw us away from Hashem, we should think to ourselves the following thought: ‘If I listen to the yetzer hara, I will experience pleasure for such a short, fleeting amount of time. Would it not be more beneficial for me to involve myself in avodas Hashem which will earn me not only real joy in this world but eternal pleasure in the World to Come? How foolish it would be to trade away eternal pleasure for something so fleeting!’ In this way, I am able to use the very attack of the yetzer hara against him, rebounding off his seductions to remind myself of that which is lasting truth and that which is fleeting falsehood.”

“Using this idea, the Berditchover explains a verse in Tehillim in a novel manner. Dovid HaMelech sings (Psalms 119:98), ‘Meioivai tichakmeini mitzvosecha, ki l’olam hi li.’ Literally translated, this verse means: ‘More than my enemies, I am made wise by Your commands, because it is eternally with me.’ Here the Berditchover reveals a deeper meaning. Meioivai – not ‘more than,’ but ‘from my enemies,’ that is, due to the yetzer hara’s attacks, tichakmeini mitzvosecha ‘I receive inspiration toward learning Torah and following Your commandments’; ki lolam hi li ‘for I realize, that as opposed to the fleeting nature of the pleasures offered by the yetzer hara, Your commands and the joy they bring are ‘lolam’, eternal.’”

In this way, we can use the evil inclinations very own tactics against him. Similarly, Rebbe Nachman teaches, “When a person still has a yetzer hara, this is a very good characteristic. For then he can serve Hashem specifically through his yetzer hara. That is, he can overcome [temptation] while the yetzer hara is heating him up, and draw it into some kind of service in his service of Hashem.”

Of course, this is easier said than done. While this is a logical approach, our actions are not solely based on logic… Rebbe Nachman teaches that knowing something in our mind is different than feeling it in our heart. Similarly, Rabbi Yisrael of Salant zt’l teaches, “The distance between the mind and the heart is as far as the distance from the earth to the heavens.”

(As discussed in previous posts, this separation between mind and heart is due to Hashem’s concealment; His presence is not always apparent to us. Of course, Hashem is always with us and can be seen in all facets of life, however, we must consciously and consistently search for His presence. As the Berditchover once said, “Hashem and I play a constant game of hide-and-seek. I find Him everywhere!” Hashem created the world in this fashion, hiding Himself, so to speak, to enable free will; if Hashem’s presence was clearly evident at all times, we would never dare to sin.)  

Rebbe Nachman teaches that “True understanding is in the heart.” Therefore he says (Sichos HaRan # 217), “The main perfection of knowledge is binding your mind to your heart.” Similarly, he writes (Sichos HaRan # 39), “This is the meaning of the verse, ‘You should know this day and take it to your heart’ (Deuteronomy 4:39). You must bring the realization from your mind to your heart. Understand this well.”

There are various ways to lessen the gaping distance between mind and heart, the vast separation between knowledge and emotion. First, we should know that we are complex individuals with countless thoughts and emotions racing through our mind and heart at any given moment. As Rebbe Nachman teaches, we need to take time to stop and reflect, to think about our true purpose and goal. (Which is why Rebbe Nachman urges us so strongly to engage in hisbodedus, secluded or private conversation with Hashem.)

As the Ramchal teaches (Mesillas Yesharim, Chapter 17), “Among the practices that guide a person toward reaching the trait of purity is the preparation for matters of Divine service and mitzvos. That is, one should not enter the performance of a mitzvah suddenly, when his mind is in an unsettled state and he is unable to contemplate what he is doing. Rather, he should prepare himself and ready his heart with deliberation until he can enter into proper contemplation of what he is about to do and before Whom he is about to do it.”

The evil inclination is relentless; he does not take any vacation or paid time off. We must arm ourselves for this spiritual battle. And as Rebbe Nachman teaches, “Prayer is our main weapon.” We must plea and petition with Hashem to provide us with clarity and a settled mind, preparing us for this spiritual combat.

Aside from using the evil inclinations tactics against him, there is another practical and simple tool that may provide us with new perspective, with “expanded consciousness.” As we mentioned in the previous posts, too often we view the Torah and mitzvos as a daunting list of rules and regulations. However, we can easily and effectively change this mindset; instead of saying, “I need to” we can say “I get to.” Replacing this one word can have a tremendous effect on our approach and feelings towards the mitzvos (and every other aspect of life as well). “I need to wake up now” becomes “I get to wake up now”; “I need to go to work” turns into “I get to go to work”; “I need to help the kids with their schoolwork” is now “I get to help the kids with their schoolwork”; “I need to daven” transforms into “I get to daven,” etc.

This will lead to a heightened level of appreciation and love towards our actions. As The Baal Shem Tov teaches, you are where your mind is (see Likutey Moharan I, 21). With the proper mindset and approach, we can turn responsibility and obligation into privilege and opportunity.

Additionally, the more we dedicate ourselves to strengthening our service and commitment to Hashem, the more our love for Him will grow. As Rabbi Eliyahu Dessler zt’l said, “We love those for whom we do.” Notice how it is not that we do for those whom we love, but rather the reverse. The more we “give” to Hashem, the more our love for Him will flourish.

Lastly, and perhaps most importantly, Rebbe Nachman teaches us, “Never give up!” Our spiritual journey is winding, with many curves and turns along the way. We will inevitably slip along the way, but we must ensure that we always get back up.

In last week’s Torah portion, we are told that during Yaakov’s quest to Charan, he stopped off at a certain location (this was in fact the same place where the Beis HaMikdash would eventually be built). The Torah tells us that while Yaakov rested, he saw a massive ladder reaching from the ground all the way to the heavens, with malachim climbing up and down. Reb Noson explains that the angels represent us on our spiritual voyage. The ups and downs are unavoidable, but we must ensure that we continue to remain on the ladder, constantly striving to reach for new heights.

(In previous posts we discussed the concept of a “descent for the sake of an ascent”, that even our falls are there only so we can rise up stronger than before. The ladder in Yaakov’s dream also represents the concept that just as one needs to place downwards pressure in order to climb to the next rung, so too there are times when we need to fall in order to rise higher than before. The ladder also teaches us that while we try to attain these new heights, we must never overreach; rather, we should take it one step at a time, one rung at a time.)

The evil inclination tries to convince us that after “failing” so many times, it would be senseless to continue trying. But we must remember that it is precisely because we struggle that we were given the Torah and mitzvos…

The Talmud teaches (Shabbos 88b) that when Moshe ascended to Heaven, the ministering angels said before Hashem, “Master of the Universe! Why is there one who is born of woman among us?” When Hashem answered that Moshe had come to accept the Torah, the malachim questioned this decision, imploring Hashem to reconsider, “This hidden treasure, which was hidden with You for 974 generations before the world was created – now You wish to give it to flesh and blood? ‘What is Man that You remember him, the son of Man that You recall him?’ (Tehillim 8:5) ‘Hashem, our Master, how great is Your Name in all the land! Place Your glory upon the Heavens!’ (Tehillim 8:2).”

Hashem instructed Moshe, “Hold on to My Throne of glory, and answer them.” Moshe then asked Hashem, “Master of the Universe! This Torah that You are giving me, what is written in it?” Hashem responded, “I am Hashem your G-d, who took you out of Egypt.” Moshe then said to the malachim, “Did you ever descend to Egypt? Were you slaves to Pharaoh? Why would you need Torah?” Moshe then asked Hashem, “What else is written in it?” Hashem responded, “You shall not have the gods of others.” Moshe said to them, “Do you live among the nations, who worship idolatry?”

This back and forth continued (i.e. Hashem informing Moshe what else is included in the Torah, and then Moshe questioning the malachim); “Remember the day of Shabbos, to sanctify it” … “Do you perform work, such that you should need to halt”; “Honor your father and mother” … “Do you have a father and mother?”

After Hashem told Moshe the commandment of “You shall not kill; You shall not commit adultery; You shall not steal”, Moshe then asked the angels, “Do you have jealousy among yourselves? Do you have a desire for evil among yourselves?” Immediately, the angels retracted their objections and admitted that Hashem was right in His decision.

As the Chasam Sofer explains, Moshe was telling the angels that they have no understanding or sense of physicality. They are oblivious to the spiritual battles we face. It is because of these struggles and obstacles that we merited the Torah and mitzvos; it was because of our unyielding commitment to never give up; it was because we are perfectly imperfect.

(Similarly, Rebbe Nachman teaches, “If a person does not have a yetzer hara, his service is considered worthless. And because of this, Hashem allows the yetzer hara to spread through a person so much – especially he who truly desires to draw near to Hashem. Despite that its large degree of ever-presence and incitement brings a person to what it brings him, to many great sins and much defilement. Nevertheless, this is all worthwhile for Hashem, to enable positive movement… For this is more precious to Hashem than if he served Him for a thousand years without a yetzer hara. Because all of the worlds were created for no other purpose than for the human being, whose entire greatness and importance is because he has such a yetzer hara, and he strengthens himself to overcome it.”)

Our constant struggle to succeed is itself a success. Someone came to Rabbi Elyashiv zt’l complaining that throughout his life he tried to work on himself but had very little to show for his efforts. He feared that his tombstone would read, “Here lies someone who tried.” Rabbi Elyashiv excitedly responded, “If I were walking in a cemetery and saw a tombstone with such an inscription, I would stop and pray by the grave of the tzaddik.”

As the Talmud states (Megillah 17b), “When war begins, so does the beginning of the redemption.” As long as we commit ourselves to staying in the fight, we are already winning the fight.

May we all merit to gain clarity and peace of mind, love for the Torah and mitzvos, the strength to keep pushing forward, and the ability to feel Hashem’s guiding hand leading us every step of the way.