On the Profound Significance of Tsfat to Our Generation
On December 10, 2005, during Chanukah, hundreds of people gathered in lower Manhattan at the Museum of Jewish Heritage—A Living Memorial to the Holocaust. A dinner was held honoring the Holy City of Tsfat. The themes of the evening were renewal in a post-Holocaust era, the magic of Tsfat and Rebbe Nachman of Breslev. Rav Moshe Weinberger of Congregation Aish Kodesh in Woodmere, New York, addressed an extraordinarily diverse crowd on the profound significance of Tsfat to our generation.
It is hard for me to describe the feelings and emotions of this evening. I am thinking back ten years ago to the first gathering [for Tsfat] that we had in Brooklyn, held in a room filled with approximately the same number of people, different groups, different types, but all chassidim. Tonight, I can’t help but think and wonder about the great strength of both Rebbe Nachman, may his merit protect us, and the Holy City of Tsfat, and how they have somehow miraculously drawn Jews of such diverse backgrounds together to this place.
Rebbe Nachman once said that in the world, stories are told to put children to sleep, but [Breslever chassidim] tell stories to keep children awake. In the introduction to Likutey Moharan, Rebbe Nachman speaks about the great Tanna, Rebbe Shimon bar Yochai. He quotes the verse in Aramaic from the book of Daniel, Ir V’kadish Min Shemaya Nachit ….[an angel, a holy one, descended from heaven] which literally means “the one who is awake and was sent into this world from heaven.” I believe the connection between the magical city of Tsfat and Rebbe Nachman has created an awakening in our generation. What brings us all here from different places is the miracle of Rebbe Nachman’s message.
I understand that there are guests of honor and many of you have come to honor them, but I don’t believe for a moment that is why we are here. We are here because Rebbe Nachman is pulling upon the chord strings of our hearts to come. We are all here to give honor to that tzaddik whom G-d Himself sent here into the world when it was falling asleep. He sent him into the world to wake us up.
I want to share with you something very remarkable. Rebbe Nachman describes a mysterious field where wondrous trees and plants grow. It is also where holy souls, neshamos, develop. And yet, he writes, “There are many many naked souls who are bare and wandering, unable to make their way into the field. They are waiting and longing for someone to come along and repair their souls, so they can return to their place.” Who is the person who has the power to do this? Rebbe Nachman explains in this lesson that there is a “master of the field”. This master of the field has wondrous eyes and when the eyes of the master of the field are illuminated, he is able to see great visions beyond the gates of that mysterious field, to those souls wandering and waiting for a tikkun, waiting for someone to bring them back. Rebbe Nachman says there are two types of fields in the world. There is the field of visionaries and the field of weepers; a field where people are crying and weeping, and the field of the tzaddik—the master of the field.
The city of Tsfat is the field of visionaries for our generation. It is the field of dreams, the field of vision, the field where Jews look beyond the confines of the four cubits of their little lives and dream of something greater and bigger. It is to that field, that the master of the field, the tzaddik, has mysteriously taken us. He draws us to that place.
That is why we are here. Some of you are wondering, “What am I doing here listening to some guy with a fur hat screaming at me? What’s going on? I was friends with this guy and he asked me to come to this dinner honoring Tsfat. Tsfat is a nice place, it seems like a charming little city, but I didn’t know that there was anything so miraculous or great happening there…”
The truth is, our generation is filled with tears. We are naked souls trying to get back into that authentic world of Rebbe Nachman. So why is it, that ten years ago, I addressed a chassidic gathering, but now we are sitting here in Manhattan and it is not a chassidic gathering? It is a gathering of all different types of friends from different backgrounds. You know why? It is because we are approaching Chanukah and Chanukah is the celebration of that one jar of undefiled pure oil. Everybody in the world is looking for something authentic. We’re sick of cynicism, we’re sick of sarcasm. We’re sick of hypocrisy and phoniness. Everyone is looking for that pure jar of oil, unaffected by the outside world. Therefore, the city of Tsfat, the field of the visionaries, as well as the visionary of all visionaries, Rebbe Nachman, calls to each one of us who haven’t forgotten the authentic drop of oil that enlivens each and every one of our souls and calls us to come back to HaShem, to return to the Master of all, the Master of the world, Hashem Himself.
I want to conclude with a little story. There was a great rebbe, Reb Yaakov from Isbitz. He was known as the “Beis Yaakov.” This rebbe, the Beis Yaakov, was a huge scholar who for over twenty years, gave a very deep lesson in the gemara. He gave the lesson every single night from midnight until 4:00 in the morning for over two decades. Someone who described what it was like said it was unforgettable. “It was the deepest lesson and I was one of the few people privileged to attend. I don’t remember all of the lessons, but I’ll tell you one thing I remember. Exactly at midnight, the rebbe would walk in. On one side of the rebbe, there was a person holding the gemara, and on the other side, there was another person holding a candle. When the lesson was over, he gave a kiss to the gemara. It is that kiss I remember. It is the kiss that keeps me alive and pushes me on despite all my difficulties to be a Jew.”
Rebbe Nachman gave a kiss to our people. Those who haven’t learned, those who haven’t heard—learn, listen, and hear. You will then understand that the second you walk into Tsfat, you’ll feel the embrace of his love, you’ll feel the kiss the Beis Yaakov gave to the Gemara that can’t be described in words, because it is beyond words.
The soul of a Jew is filled with a yearning for G-d. That’s why we’re here. We yearn for G-d. We yearn for His people, we yearn for His holy city of Tsfat and we yearn to connect once again to that pure undefiled jar of oil inside each and every one of us. May HaShem bless the Jewish people. May we all merit not just to talk about Tsfat and see films of Tsfat, but to go together with all of our dear friends and chaverim to reclaim the land and bring our people back to the Holy City of Tsfat and Jerusalem, to the complete redemption and the beis hamikdash, speedily in our days, Amen. ♦
1. The first letters of these words spell “Shimon” alluding to Rebbe Shimon bar Yochai, with whom Rebbe Nachman shares a profound soul connection.
2. Likutey Moharan 65
3. From the book he authored, called “Beis Yaakov.”
In a tradition handed down from the students of the Arizal, when the first Jewish Temple was destroyed, the Shechina retreated slowly in stages until She came to rest in the Holy City of Tsfat. And there She remains until the final redemption. Rebbe Nachman of Breslev tells a story about a lost princess on a Golden Mountain. According to R’ Gedaliah Aharon Kenig, the Golden Mountain is Tsfat.
The unique role Tsfat plays in the redemption of the world is explained in this kabbalistic teaching from the Arizal.
כי בחר ה׳ בציון, אוה למושב לו
(תהילים קלב׳ י״ג)
“For God has chosen Zion. He has desired it for His habitation.”
According to the Arizal, the rearranged letters of the Hebrew word אוה (desired) in atbash* spell צפת “Tsfat.” The letters of the Hebrew word בחר(chosen) can be rearranged to spell חרב (destroyed). Tsfat will be His habitation, i.e., after the destruction of the Temple in Jerusalem the Shechina receded to Tsfat, and will remain there until the coming of the Messiah. It is further written in the Zohar that the Messiah will be revealed first in the Galilee. According to the commentator Meam Loez, this refers to the city of Tsfat, clearly indicating the tremendous importance and holiness of the Galilee and its centrality for Jews and all mankind. ♦
*A type of gematria where the order of the Hebrew alphabet is reversed, i.e., the first letter (aleph) is substituted for the last letter (tav); beit becomes shin, etc.
At the end of exile, close to the time of our redemption, Israel’s troubles will greatly strengthen and intensify. Because of the tremendous travail that will surround them from every side, they will say, “Let the mountains and hills fall on us to hide us.” Their straits will become so dire that fathers will abandon their sons. Anyone who survives this period will be considered a triumphant warrior.
This will all come about since the Shechina will judge her house, Israel, and their adherence to sexual morality, in order to purify them for the Final Redemption and the good promised by the prophets. This good is utterly incomprehensible to the human intellect. The miracles and wonders of the redemption from Egypt will not be remembered in comparison to the final redemption. As it is written, “The days are coming,” says the L-rd, “when it will no longer be said, ‘As the L-rd lives, who brought the children of Israel up out of Egypt,’ but instead it will be said, ‘As the L-rd lives, who brought the Israelites up out of the land of the north and out of all the countries where He had banished them.’ For I will restore them to the land I gave to their ancestors.” (Jer. 16:14-15).
At the time of the Final Redemption the miracles and revelation of the Shechina to Israel will be wondrous. All who are worthy will exclaim, “Here is HaShem; we hoped for Him!” (Isa. 25:9). They will literally point their finger at the revelation of the Shechina. Who will actually merit this?!
Therefore, during this same time, troubles will increase to refine Israel according to strict judgment. Every single person will regret according to their debt, and anyone who stiffens their neck and refuses to return will be lost. Whoever will return in teshuva, and welcomes and accepts the difficulties gladly, will be purified and made worthy.
The entire matter rests on the fact that the time will have arrived for the klipot (“husks,” forces of evil) to be nullified in the world. However, as long as their wickedness clings to Israel, how is it possible to nullify these “external forces”? The L-rd is the Master of Judgment, meting out a righteous and faithful justice, with no perversion. Therefore, Israel will undergo repeated purging and refining until they are clean and pure as refined silver. This divine process will be administered with strict judgment, since the klipa will demand any portion owed to it.
In these final days, nations will fight each other, each one’s sword against its neighbor, and Israel will be caught in between, with tremendous suffering. Each nation will desire to plunder this “sheep” and consume her flesh. However, the Holy One will take compassion on His people in the merit of the three holy forefathers [Avraham, Yitzchak, and Yaakov], and their suffering will refine and whiten them. During this time of judgment, the Holy One will overthrow the seed of Amalek, cut it off from the world, and ‘erase him from under the heavens.’ ♦
Translated and adapted from Elima Rabbati by the RaMaK, Rabbi Moshe Cordovero (1522-1570), one of the greatest kabbalists prior to the arrival of the holy Arizal in Tsfat. In this profound mystical work, the RaMaK mentions the need to accept difficulties in life with love, particularly during the generations close to the coming of Mashiach.
BIRTH AND DEATH, one day flows into the next. Souls are brought into the world while others depart. The generation of the Arizal was no different in this regard. Yet, every few centuries or so, heaven sends down a great soul for the betterment and tikkun of the creation—a caliber of tzaddik who holds the root of all other souls. This was the characteristic that distinguished the soul of Moses, and is the power held by any tzaddik on this same redemptive level. Human beings they are, not gods. But each is endowed with the same noble mission: to bring more goodness and healing into a world begging for ultimate repair.
THE ARIZAL WAS A TZADDIK ON THIS LEVEL. He came quietly into the world and departed a short 38 years later, leaving his mark to forever change the world. His parents lived in Jerusalem. His father Shlomo, was a wholehearted, simple, and upright individual who feared heaven and avoided evil. One day, while alone in the synagogue praying and pleading to HaShem, Elijah the prophet appeared to him and said, “I was sent from heaven to inform you that your wife will conceive and bear a son, and you should call him ‘Yitzchak’. He will save the souls of Israel from the hand of the klipot and repair souls reincarnated many times while waiting for their tikkun. Through him, knowledge of the kabbalah will be revealed; he’ll know every wisdom in the world, and his name will be famous far and wide.” Before Elijah disappeared, he cautioned, “Just be careful to wait for me to appear again on the eighth day before you circumcise him, since I will be the sandek.”
Shlomo wondered greatly about the vision and remained the rest of the day in the synagogue crying and praying to HaShem, “Please G-d, fulfill the words of Elijah. No misdeeds of mine should prevent this, since I am small and without merit. Do this for Your sake, not mine.”
He returned home that evening without revealing his secret. It thus happened and his wife conceived. Every day the pregnancy progressed, he would cry from joy. His wife carried to term and bore a son who filled their house with light. On the eighth day, as the community came together for the circumcision, Shlomo searched the crowd to no avail for the prophet Elijah. He began to suffer greatly while the guests began to pressure him to begin the circumcision without delay. He put them off, claiming that all of his relatives had not yet arrived. The situation continued for about a half an hour, as he anguished in his heart, until he let out a bitter cry, thinking to himself, “If the prophet Elijah has not come, it means that this is not the child he spoke about. Obviously my transgressions have prevented this good from happening.” In the midst of his weeping, Elijah appeared and called to him saying, “Don’t weep, I only tarried in order to test you as to whether or not you would honor my word.” He then joyfully sat on the sandek’s chair as the infant was placed on his knees to begin the circumcision. No one but the infant’s father, Shlomo, was aware of what had transpired. The child was then circumcised and given the name Yitzchak. He was returned to his mother and before they arrived back home, the circumcision had healed completely, much to their amazement.
After the child grew and was weaned, he went off to school where he stood apart from the other children in his level of learning. By the age of eight, like a seasoned scholar, he was a wellspring of halacha, and no one matched his sharpness. During this time, his father Shlomo passed away and his mother told him, “My son, I am now a widow with no ability to buy the books you need. So you must go down to Egypt to live with your uncle. You will be able to progress there since he is very wealthy and you won’t lack a thing. The boy said, “I am ready to do whatever you ask of me.” He then traveled to Egypt to live with his uncle, who received him with great honor and as his own son. In time, the boy’s extraordinary brilliance in learning and wisdom gained the attention of the famous sage, R’ Betzalel Ashkenazi, who contacted his uncle requesting that the boy become his student. Yitzchak studied with R’ Ashkenazi until he was fifteen years old, at which point his wisdom had already begun to impact on all the older and more established scholars in Egypt. Yitzchak soon married and continued to progress step by step in the service of G-d, attaining spectacular heights.
This was all preparation for his brief stay in Tsfat, where he and his followers concretized the highest spiritual levels into daily life, preparing a heavenly template to be accessed in the future by anyone willing to make the effort. ♦
Based on Shivchei HaAri (“Praises of the Arizal”), Chapter 1.
TSFAT, SPLENDOROUS CITY OF PASSIONATE YEARNING. A mere two obscure references to her exist in early Talmudic writings. Cryptic and hidden, she has nonetheless attracted those destined to plumb and reveal the mysteries of Torah for the world. Rarely called by name, she exerts her influence quietly on those who understand her preciousness, as she gently prods them higher against the worldly current. So why call attention to her now? Because she is calling out, “Awaken from your slumber! Have you forgotten? A beautiful and magnificent inheritance awaits you! But you must first believe, then search with a pure and hopeful heart.” Exuding an unexpected and faint familiarity, her cobblestone alleyways are conducive to enlightenment—yet it must be stubbornly sought out. She beckons you ever higher—to utilize atrophied spiritual muscles to actualize the pregnant potential of the sacred. Sitting beneath the heavenly throne, source of all souls, her fullest expression will remain untapped until she is reunited with Am Yisrael. A realized deed forms an imprint not only here, but forges a template on high. It generates a force field not only of tendency and potential, but a promise of realization as well. The brief tenure of the Arizal in the holy city of Tsfat fused heaven and earth as deed actualized vision—possibility conquered reality. So fruitful was this time that we are destined to attain these spiritual levels and soar beyond. The key to redemption is to believe not only in its possibility, but prepare ourselves to go beyond our highest aspirations. Since after all, the final redemption is a gift of unconditional love. ♦
The Power of Yom Kippur & Ascending the Spiritual Ladder
Everyone has shortcomings and mistakes that require teshuva, the spiritual repair known as “repentance. The possibility of teshuva was granted to the world as a gift, and comes from profound Divine compassion. The way teshuva actually works is something that defies logic or human comprehension. Teshuva is also counted as one of the constant mitzvot that is incumbent upon everyone. King Solomon says, “For there is not a righteous man upon the earth who does good and does not sin.” (Eccles. 7:20)
Let’s say that a person completely breaks something belonging to another. According to halacha, in most cases, a replacement would need to be purchased, since the original is irreparable and lost. This is not the case with teshuva, which involves the ability to fix the actual thing broken in the first place.
According to the gemara, if one’s teshuva is based on fear of sin, then the deed is considered unintentional. However, if one does teshuva and returns out of love, the misdeed itself is transformed into merit, and actually counted as a mitzvah. How is this possible?
The possibility of such a transformation comes from HaShem’s compassion on the world. Our sages identify the great potency of teshuva as coming from the fact that it preceded the creation of the world, when everything was good and perfect. If it would have come into existence after creation, it would have been irrelevant, since when something is broken beyond repair, that should be it. Yet, regarding the damage caused by our actions, HaShem preceded the illness with the cure. He created a world dependent upon teshuva, since there is “not a righteous man upon the earth who does good and does not sin.” In order for the world to function, teshuva needed to predate creation so that the moment a person damages or destroys something, a remedy is already waiting.
TESHUVA AND YOM KIPPUR
There is also one day of the year when HaShem repairs the past and purifies us, erasing all that is undesirable. The essence of the day itself atones not only for many intentional sins, but even for certain things done by someone who is completely unaware it is Yom Kippur and does not observe the day!
Yet, according to Rebbe Nachman, teshuva is ongoing. It is usually understood that when you know you did something wrong, as long as you take upon yourself not to repeat it, the issue is considered closed. However, Rebbe Nachman explains that teshuva is not a one-time event. An even higher level of teshuva is required, despite the fact we already did teshuva on a particular action. We need to return to it again and repent on yet another level.
On Yom Kippur, there is a special mitzvah to confess, and there are ten different times we confess wrongdoing in the order of the day’s prayers. According to Jewish law, we not only verbally confess transgressions of the current year, but from the previous year as well, despite the fact that we already repented last year on Yom Kippur. This Yom Kippur there is still a mitzvah to do teshuva again by confessing anew everything that happened in the past.
Why do we have to dig up the past and confess all over again, particularly when we already did teshuva for it? Rebbe Nachman explains that when you verbally admit, “I sinned, I transgressed,” etc., it is very difficult to say these words with a completely pure heart. In other words, teshuva must be done on our first teshuva, when our hearts were less pure.
This is alluded to in the verse, “They honor me with their lips, but their hearts are far from Me.” (Isa. 29:13) When you admit your wrongdoing and take upon yourself to be better, you become worthy of kavod HaShem, [a level where you are encompassed in the honor of HaShem]. Kavod HaShem is attained through nullifying your ego and being concerned solely for the honor of heaven. When teshuva is done from this place, honor is “restored” to HaShem.
Still, the rest of the verse says, “…their hearts are far from Me.” Even when you already did teshuva, repentance is still necessary for your previous teshuva, since it was done only according to your understanding of HaShem’s greatness at the time. When you ascend to a higher level afterwards, your mind becomes more purified, and you comprehend HaShem’s greatness at a completely different level. Even if you initially understood that HaShem is extremely great, your conception was still limited, since if you had understood at a higher level, you wouldn’t have transgressed in the first place. Relative to your current more spiritual level, your previous understanding is now considered “physical” because it limited the greatness of HaShem in your heart and mind.
To illustrate, say an ordinary person is sitting in synagogue and someone passes by and unintentionally trips over him. The one who tripped immediately says, “I’m so sorry! It was an accident!” Contrast this with another scenario. Instead of an ordinary person, this time he accidentally trips over an important person so forcefully that that person falls off his chair. Now, a completely different level of apology is needed, since not only is it a more distinguished person, but the force of the blow is much stronger than in the previous example.
This is similar to our situation with HaShem. To the extent we realize His greatness, we understand that every transgression has a much deeper impact than initially thought. Likewise with our example, the level of requesting forgiveness is much different between the insult of an ordinary person, or someone who is greater. Likewise, the more you understand the greatness of HaShem, the more you understand how even a seemingly small thing is an insult to His honor. The request for pardon must be commensurate with our current level of understanding. As we progressively raise ourselves up, we will experience an increased understanding of the enormity of our misdeeds. They now will require a new teshuva, demanding more of our heart and mind.
Teshuva becomes even more subtle the higher you ascend spiritually, since it will begin to involve the thought process itself. A level can be reached where the teshuva is not so much on the transgression anymore, as our actual thought and misconception that HaShem is limited in some way. We may intellectually understand the idea that HaShem’s greatness is unlimited, but our hearts are not yet sufficiently purified to feel it. We may say the words by rote, as described in the verse, “With their lips they honor Me,” but our heart doesn’t comprehend the true meaning of G-d’s limitless nature, thus, “…they are far from Me.” To the extent we are unable to understand the infinity of the Divine, we are in effect placing a limitation on the honor of HaShem in our hearts and minds. This is what requires teshuva. For this reason, according to Rebbe Nachman, in order to progress step by step up the spiritual ladder, one must constantly hold onto the attribute of teshuva.
SHABBAT AND TESHUVA
The entire dynamic of teshuva is intrinsically connected to the world to come, when it will be completely Shabbat—all teshuva. The connection between Shabbat and teshuva is alluded to in the verse, “…and you shall return to the Lord your G-d…” (Deut. 30:2) “You shall return” is v’shavta, the same Hebrew letters as the word, “Shabbat.” When will this return happen? It will occur in olam haba, the world to come, when it will be only Shabbat. Olam haba is defined as a progressive attainment of knowledge of HaShem, where each of us will perceive HaShem at our own level. And then, every time you come to a greater level of understanding, teshuva will be required on your previously more limited understanding. The nature of olam haba is the continual attainment of a greater understanding of HaShem. We will then fulfill the verse, “…and you shall return to the Lord your G-d.” Shabbat and teshuva will be one.
The profound connection between Shabbat and teshuva is quite relevant today. We rest on Shabbat, but what is our true purpose on this holy day? Any thoughts of our own wrongdoing must be brought to a state of rest so there will not be even a hint of improper deed or a damaged world on Shabbat. However, while Shabbat is a time of teshuva, it is not a time of confession. It is a time for spiritual ascent and elevation. So how is teshuva done without confessing? On Shabbat, teshuva is based on understanding rather than confession; it is accomplished when you come to a higher understanding of the greatness of HaShem and then do teshuva on your previous understanding. This is what will define our olam haba, but we can also attain this now on Shabbat. Such is the power of Shabbat, and this opportunity recurs every seven days.
TESHUVA AND HAPPINESS
Generally, when a person senses the seriousness of their situation after doing something wrong, teshuva is done with a broken heart. But there is another aspect to teshuva not commonly discussed. We witness on Yom Kippur how some people appear sad and may even weep in their efforts to do teshuva. They find it difficult to greet others during the course of the day, since they think it will detract from the seriousness of the holy day. However, truthfully, Yom Kippur should be the happiest day of the year, since it is a day of total forgiveness. We confess, and HaShem forgives and erases all of our undesirable deeds. We can dance from joy the entire day that such a thing is occurring. This positive attitude should also be conveyed at home to our families every year. Who needs to eat on such a day? We are like people in olam haba who have no need to eat or drink. This joyful attitude has practical relevance as to how to experience Shabbat as well, since teshuva and Shabbat are deeply connected.
RUNNING & RETURNING
Rebbe Nachman gives further definition to teshuva. When you want to embark on the path of teshuva, you need to be expert in the “going.” Two types of expertise are needed here: One in the running (ratzo) and one in the return (shov). This concept is alluded to in the vision of the prophet Ezekiel [1:14] where he describes how the angels were “running and returning,” as they served and praised HaShem.
The same concept applies to us. In the evening prayer, we say the blessing of hashkiveinu, where we ask, “…and remove the satan from before us and from behind us.” Sometimes when you begin something new in your quest for holiness, you experience such great enthusiasm together with expectations far beyond your actual capabilities. This is merely another strategy of the yetzer hara to set you up for a big fall when you don’t meet your unrealistic expectations. This is what is referred to in the verse, “Remove the satan from before us and from after us.” “Before us”—before we charge ahead to accomplish our goal. “Behind us”—afterwards when we fail to meet our expectations, and everything comes tumbling down where we are unable to do the things even within our power. A person needs tremendous Divine compassion at this point.
Failure to achieve a desired result after unrealistic expectations (or even realistic ones), should be your signal to guard yourself against becoming weak or falling. When you start something with good intentions and desires, be happy with whatever you accomplish; don’t fall into frustration or despair. It helps to know this in advance, when you are “running.” Then afterwards, during the return, you will be able to protect yourself from falling into a low place, and you’ll be able to renew your strength once again. If it didn’t go this time, so try again with more realistic expectations.
KING DAVID ON RUNNING & RETURNING
There is yet another aspect to the concept of “running and returning.” Rebbe Nachman explains that it is a zechut when you are able to both enter and exit an endeavor in the right way. King David describes running and returning in the verse, “If I ascend to the heavens, You are there; if I go down to the depths, You are there.” (Psa. 139:8)
The first section of the verse refers to when you undergo a spiritual ascent and feel as if you were in heaven, close to HaShem. This can happen after teshuva or when you see how much HaShem helped you beyond your wildest expectations. Yet King David sharpens the idea further as if to say, “Listen well, if you go to heaven, You are there.” There meaning not here. In other words, HaShem is still far from you. You need to come yet closer to HaShem, since He is “over there,” far away, so don’t bask in the feeling that you have already arrived at the ultimate level. Even if you ascend to heaven, know that it is still far from you. Strengthen yourself and your good aspirations to strive even higher, since you haven’t yet “made it.” There is still much more work ahead to come closer to HaShem.
The second part of the verse refers to when you experience a fall so great that you feel as though you’ve fallen into a pit—into sheol—a place much deeper in the earth from where people normally walk. You can become saddened even without a specific reason. The yetzer hara works overtime to give you a feeling of worthlessness. He can convince you that you’ve completely fallen into the lowest of depths, with no ability to pick yourself up. King David writes that this is where HaShem says, “Here I am. I am here in the deepest pit together with you. Let’s ascend together.”
You can say, “Ribono shel Olam! I made a mistake, but You are here with me wherever I have fallen. I want to raise myself up.” HaShem will immediately give you the strength to ascend. You can feel HaShem in this way, and derive strength to get up again. This is the way of teshuva.
Don’t let the temptations of the yetzer hara drag you into feelings of worthlessness and despair. The yetzer hara will give you a good feeling at first, only to trip you up later by making you feel like nothing, draining you of the strength to stand up. Rampant thoughts fill your mind: “You really messed up this time. Don’t you know yourself already? You’ll never change, so who do you think you are to try to get up again…” Don’t become overly emotional or despair out of proportion, since if despair doesn’t exist, according to Rebbe Nachman, then it doesn’t exist regarding any fall or failure.
Now it can be understood why expertise in “running and returning” is needed. Progress must be made step by step. While you are running and ascending, appeal for Divine compassion that you shouldn’t fall, but if you do, that you have the strength to get up immediately again and again. This is the wondrous expertise that Rebbe Nachman is teaching us.
The secret of teshuva was created before the creation of the world out of Divine compassion. Because of this, we have the ability to strive continually to come closer to HaShem. Know that HaShem is always waiting for our teshuva.
Hashem should help each of us to return in teshuva shleima. We should merit to feel Hashem’s closeness throughout the entire year, and draw all good influences upon ourselves, the Jewish people, and the entire world. For this will be how we will bring the complete redemption and the beit hamikdash very soon, in our days. Amen. ♦
Translated and adapted from a talk given from Tsfat to a group in Sydney, Australia. Lesson based on Likutey Moharan 6.
WHEN A PERSON FACES A LIFE OR DEATH JUDGMENT, they customarily dress in black, neglect their physical appearance and let their hair and nails grow. They are terrified because the final outcome of the judgment against them is unknown.
This is in stark contrast to the behavior of the Jewish people on Rosh HaShanah, the “Great Day of Judgment.” They don white clothing, and cut their hair and nails in preparation for the day. When Rosh HaShanah arrives, they eat, drink, and rejoice in a festive manner, since they are confident that G-d will perform a miracle and they will emerge meritorious from judgment. What is their source of joy and confidence as they enter the Great Day of Judgment? Why are they so certain of a positive outcome?
The answer lies in the difference between the Jewish people and the rest of the world. Am Yisrael possesses an inherent quality of achdut, unity. They are completely unified at their spiritual root since the source of Am Yisrael is from the “world of achdut.”
On the other hand, the other nations are structured as separate worlds, since they draw from a spiritual root called the “world of separation.” Thus, it is the quality of achdut which defines the difference between the Jewish people and the other nations of the world.
It is written, “…all the soul(s) of the house of Jacob who came to Egypt were seventy.” (Gen. 46:27) We learn that Am Yisrael were seventy souls when they were exiled to Egypt. Yet, despite numbering seventy, the verse refers to them in the singular tense as nefesh—soul. In contrast, the people of Eisav numbered six and are referred to as plural, nefashot—souls. (Gen. 36:6) Even as seventy souls, the Jewish people are considered a single soul—nefesh, since they are rooted in the “world of achdut.” The other nations, however, are considered separate worlds even at six, since their spiritual source is rooted in the “world of separation.”
UNITY & THE JEWISH BOND
In addition to Torah and mitzvot observance, the Jewish people also took upon themselves the quality of achdut—unity. Each Jew serves as a guarantor for his or her neighbor, and this guarantee extends to the entire people, as well. It is understood that the mitzvot are binding upon a Jew, but how can we explain the obligation to be guarantors for one another? It can be understood when we realize that the source of the Jewish people is unity—a single unseparated root. This is true to the extent that the obligation falls not only on the individual for his or herself, but for everyone else as well, since what one Jew does influences every other Jew. This is a very subtle and spiritual issue, so it is worthwhile to be aware of it in the proper way, and important to understand its practical significance.
Despite its lofty spiritual nature, Jewish unity is clearly manifested here in olam hazeh—our lower physical world. To better understand this concept, it is known that everything in the physical world requires separate space. There are four levels of life: inanimate, plant, animal and human, which are connected to the four elements of earth, wind, fire, and water. The more physical something is, the more it manifests separateness. The opposite is true with things of a more spiritual nature. The more spiritually-oriented something is, it possesses a more unified nature. For instance, earth is a physical element that exhibits a stronger quality of separateness. Water, air and fire are elements more spiritual in nature, and thus more unified. Thus we witness the expression and interplay between spiritual unity and physical separateness even in the physical world.
A SPIRITUAL DISTINCTION
The achdut of Israel is spiritual, not physical. They are rooted in the very source of achdut. Furthermore, when the Jewish people are united, they are united with HaShem. This is referred to in the Sabbath afternoon prayer, “You are One and Your name is One; and who is like Your people Israel, one nation on earth.” As a result, the Jewish people are closer to each other, which is expressed in many ways. For example, whenever one Jew hears about another, regardless of where they are in the world, they will always feel a strong connection and concern. While it is true that everyone experiences a sense of individuality in the world, the Jewish people must nonetheless always remind themselves of their spiritual root in achdut. It is the fundamental difference between Jews and the other nations of the world, despite the fact that to outward appearances, everyone appears identical.
The denial of this difference is actually one of the biggest tragedies to befall the Jewish people. To our great sorrow, many have distanced themselves from the Torah and mitzvot, thinking it is better to imitate the non-Jewish manner of behavior or dress, etc., even participating in non-Jewish competitions as if there is no distinction between the two. The Jews are a single unit, a great and spiritual nation, with a completely different root than the rest of the world. After millennia of exile and tragedy, including the holocaust of the previous generation, time has proven they are different through the countless number of Jews bound to Torah and mitzvot today. This is the proof of their spiritual nature, since everything depends on its root. It is important to remind ourselves of this and not err by thinking there is no difference.
The source of our confidence on Rosh HaShanah comes from our spiritual root in achdut. Normally, when an individual faces a life and death judgment it is frightening since the final outcome is unknown. In the case of the Jewish people however, each individual is judged together as a whole because of their single root. Because of this, they face judgment on Rosh HaShanah with confidence and hope. They eat and drink festive meals and are joyous in the knowledge that G-d will perform a miracle for them.
ACHDUT ON ROSH HASHANAH
There is another aspect relevant to Jewish achdut. Halacha obligates everyone to make peace with his or her neighbor well before Rosh HaShanah, without waiting until Yom Kippur. Of course teshuva is necessary for any wrongdoing, but there is a specific obligation to repent of any misdeed committed against another person.
If the confidence of the Jewish people on Rosh Hashanah flows from their root in achdut, then the moment someone insults another in any way, it diminishes the ability to approach the Great Day of Judgment with the power of achdut. This is why is it so good that people make an extra effort to attend prayer services on Rosh HaShanah to show their unity and connection to HaShem.
The entire purpose of life is to accept the kingship of HaShem. Rosh HaShanah in particular is when we “crown” the Creator to show this acceptance. By living our lives according to the way He desires, we crown the Creator here in olam hazeh. The uniqueness of the Jewish people comes from their extremely elevated spiritual root of unity, and their ability to reveal it here in the physical world.
Although there is always free choice, we see how the Jewish people are prepared time and time again to give up their lives al kiddush hashem—to sanctify HaShem’s name. History has shown that this is not something restricted only to great tzaddikim. Even those far away from the Torah, when faced with certain death, chose to sanctify G-d’s name, rather than abandon their Jewishness. It is a wonder how a person who found it difficult to uphold the Torah was nonetheless willing to give up their life for it. Throughout history, when faced with difficult tests, or forced to participate in religious debates, Jews were prepared to forego the riches of the world to remain a Jew. Even when offered vast rewards by kings to convert, they didn’t consider it for a moment. It was incomprehensible to the other nations from where the Jews drew their strength to stand firm. This shows the lofty root of the Jewish people.
RELATIVES OF HASHEM
The gemara discusses the verse “Who is a great nation?” Mi goy gadol? (Deut. 4:7) The question is asked, who is this nation who knows the customs of their G-d? The Midrash explains that the Hebrew word gadol comes from the root g’dal, meaning “upbringing,” alluding to the Jewish people being “raised” by HaShem. As a consequence of their more “familial” relationship, they are familiar with the nature of HaShem, which gives them the confidence that He will perform a miracle on their behalf on Rosh HaShanah.
Because they share the same source of achdut, the Jewish people are considered “relatives” by HaShem. Yet, despite this, we are still put to the test here in a world of free choice as to whether we will consider ourselves like the other nations or draw down and reveal our intrinsic achdut in the world by observing the Torah and mitzvot—especially Shabbat. After six days of creation, HaShem rested on the seventh day, Shabbat. This is the same Shabbat that the Jewish people have observed throughout history.
May we be blessed with a renewed sense of achdut and clear sense of purpose in the world. And may we see the rebuilding of our Temple, speedily in our days, Amen. ♦
1. Likutey Halachot, Arev 3
2. See Likutey Moharan 27 and 52
INTEGRATING THE MIND THROUGH PERFECTED FAITH
The sukkah is associated with King David. It is thus called the “Sukkah of David.” It could have been called by another name, like the “Sukkah of Israel” or the “Sukkah of Moses,” yet our sages connect sukkah to King David.
The fourth evening of the holiday of Sukkot marks the yahrzeit of Rebbe Nachman of Breslev, who is referred to as the nachal novea mekor chochma—“the flowing river, source of wisdom” (Prov. 18:4). He proclaimed an astounding concept to the world: “There is no such thing as despair!” Nothing in the world is beyond hope.
How can such a claim be made when everything points in the opposite direction? Everyone experiences situations textured with despair to the point that it appears the entire world has ended. Everything seems black, with no glimmer of light. The despair these situations engender is called the “Fallen Sukkah of David.”
Yet Rebbe Nachman asserts, “There is no such thing as despair.” Although it is impossible to avoid difficult situations, the mind possesses a special power that can prevent one from falling completely during hard times. On Sukkot we pray: “May the Compassionate One raise for us the ‘Fallen Sukkah of David.’” Conceptually, the Sukkah of David represents a spiritually cleansed mind connected to a higher spiritual level, a place beyond our own intellectual perception of the world.
INTEGRATING THE MIND
According to the kabbalah, the sukkah represents the levels of perception beyond the conscious mind called makifim or “external intellect.” In contrast, pnimim or “internal intellect” is the knowledge we have successfully acquired. These two levels are dynamically related; when the higher intellect enters our mind enabling us to understand it, the new insight becomes encompassed within our internal intellect.
Makifim are those levels of understanding that transcend intellectual grasp. They surround and hover above the conscious mind, radiating understanding into the internal intellect. It is this upper level of intellect surrounding the mind that is called sukkah. This is similar to a physical sukkah, which completely surrounds us. During the holiday of Sukkot, we are required to enter the sukkah with our entire body, which includes the head, our intellect. Without the entire body entering the sukkah, the mitzvah of sukkah remains unfulfilled.
“David merited the crown of malchut—kingship.” The physical universe and everything that occurs within it, is part of the lower level of the World of Action, and connected to the kabbalistic sefira of malchut. Malchut itself possesses a type of “intellect” expressed as the animating intelligence contained by everything in the world. This intelligence corresponds to King David and the lower internal intellect mentioned earlier. The crown of King David, however, symbolizes the higher surrounding intellect, corresponding to the concept of sukkah.
When we don’t understand why things are a certain way in the world, the power of faith should be exercised. Faith draws down the highest light into any situation. If you believe that there is a G-d Above Who governs the world, you won’t dismiss something as meaningless just because you don’t understand it. On the contrary, despite your current inability to understand, you will know everything is functioning according to a Higher Plan which is just and fair. This faith will then illuminate your entire reality. In every situation, you now connect the upper surrounding intellect, called sukkah, to the lower internalized intellect, corresponding to your current perception of how the physical world operates. When you believe that whatever happens is governed from Above, it is clear that it is good.
“When I dwell in darkness, G-d will be a light for me.” Even if I am sitting in darkness and don’t understand what is happening, if I nonetheless believe that everything is just and fair because it is supervised by G-d, then this faith is a light for me. Despite the darkness, it does not even occur to me to despair, since the same governing Power that brought me here to this situation or state of mind will do everything for my good and ultimately take me out of this darkness.
Through this expression of lower intellect, you will now attain the higher intellect, called sukkah. The merging of these two intellects is called the “Sukkah of David,” which occurs when your perception of the way the world operates (Malchut David) is joined with the upper surrounding intellect (sukkah). The opposite occurs when the two are separated, a division caused by thinking everything is under the jurisdiction of nature and human agency. “David” is separated from sukkah—our perception of this world is separated from the upper intellect, faith in Divine governance of the world. This state is called “The Fallen Sukkah of David.”
Thus, when Rebbe Nachman says, “There is no such thing in the world as despair,” he is drawing down the highest light into the human heart to give us the ability to understand that regardless of the difficulties we experience, there is a higher Power in charge of every detail in the world. The process of attaining this level of understanding is called “raising the fallen sukkah of David.” Sukkat David is the rectified state of mind where the upper and lower intellect are united.
TURNING DARKNESS INTO LIGHT
G-d created us in order to know Him. How is it possible for a limited physical human being to know G-d,Who is infinite? It is only possible to know G-d through facing the difficult challenges in life, and strengthening ourselves to get through them.
During times when it is extremely difficult to find G-d, one may fall, since it seems that G-d doesn’t exist. The difficulty of the search itself brings one to a state of nothingness. By strengthening oneself during these moments, the very obstacles which prevented perception of G-d, can be transformed into a vessel for Divine light.
Sometimes we undergo bitter situations where our understanding disappears completely. Even though we want to believe in G-d, we live inside a dark cloud. However much we search, we cannot find Him. This is a very dangerous situation, because we are unable to see G-d in spite of a sincere desire to find Him. What can we do?
Rebbe Nachman has advice for this dilemma as well. Cry out, “G-d! Where are You? I don’t see you, but I believe You are here! Where are You?” These cries will eventually enable you to return to your proper place, because the question of “Where are You?” indicates a belief in the existence of the thing for which you are searching. You believe G-d is present, but you just don’t know where. The repeated cries of “Where are You?” from the depths of the heart are answered with,“Here! Deeply inside, where You have always been.”
“The whole world is filled with His Glory.” One begins to sense G-d’s direct supervision over every detail. Anything that seemed unjust or unfair is now understood as being orchestrated in a wondrous way for the good. Only by passing through darkness and obstacles can we draw closer to G-d, which is a fulfillment of the Divine will.
Sometimes during difficult times, we say, “Oy! This is too much! I’ve had enough obstacles and darkness! I’m finished!” This way of thinking is erroneous, since we were not created to remain on a single level. On the contrary, we were created to continually ascend from level to level. Difficult situations are necessary in order to progress and come closer to G-d. The message of Rebbe Nachman is that it shouldn’t even occur to a person to despair and think, “I can’t go on.” Strengthen yourself over and over again, and eventually you will make it through.
There is always a limit to difficulties because G-d doesn’t leave us in difficult straits forever. The only purpose of obstacles is to create a vessel to receive light. Material obstacles and the vessels they can create have measure and definition. However, G-d’s light is unlimited. We need only to strengthen ourselves and not give up. Sometimes one becomes so weak in the last moment and loses everything. This is a shame, since at that very moment a vessel is being completed to receive a higher light. At the end, the darkness can become so overwhelming that we think we are lost and give up completely, G-d forbid.
Constantly strengthening oneself is the secret to our existence. There is no book in the world that can tell the entire awesome story of what the Jewish people have undergone since inception. Yet, despite everything, we continue to exist. This is only because of our patience, trust, and will to strengthen ourselves anew each time, despite constant suffering. We will continue to develop, and with the help of G-d, we will exist until the end, when the purpose for which we were created will be fulfilled: To know the unlimited light of the Infinite One.
Vessels to receive light are formed through obstacles. By overcoming the obstacles, the obstacles themselves are transformed into vessels of pleasantness. Rebbe Nachman calls this pleasantness “supernal delight,” which can now flow into completed vessels. The delight that the upper intellect can experience is more pleasant than anything in this world. This is the meaning of “May the Compassionate One raise for us the Fallen Sukkah of David.”
Rebbe Nachman is proclaiming to the entire world a message that everyone must hear. There is no such thing as despair! There is no situation beyond hope! The Jewish people have always found themselves in difficult situations, and today is no different. Instead of losing hope, we must strengthen ourselves with perfected faith, especially during the days of Sukkot, when we bring our entire physical being into the sukkah. We will then be worthy of being illuminated with a new light, which will reestablish the “Fallen Sukkah of David forever.” Amen. ♦
Translated and adapted from a shiur given in Tsfat.
1. Kohelet Rabbah 7:2
2. Micha 7:8
HOW DO WE WIPE OUT AMALEK TODAY?
ON PURIM, we are commanded to “remember what Amalek did to you” and to “erase the memory of Amalek.” How is this relevant to us today? The account of the war with Amalek is not merely a historical chronicle of a one-time event, but rather a description of an ongoing war from generation to generation. It is a conflict that exists in creation until the coming of Mashiach, when the name of Amalek will be completely and utterly erased. However, until then we have the job of fighting this arch-enemy.
The war with Amalek is mentioned twice in the Torah. It occurs once in Parshat B’shalach and another time in Parshat Ki Teitzei, which is read in synagogue on Shabbat Zachor, the Shabbat before Purim. Within these two sections, we infer two ways of how to deal with Amalek.
Parshat Ki Teitzei begins with the Hebrew word zachor—“Remember what Amalek did to you” (Deut. 25:17). It ends with the words al tishkach—“don’t forget” (ibid. 25:19). We thus have a double warning: remember and don’t forget, indicating a strong directive to do our part in erasing Amalek from under the heavens. Elsewhere we see that G-d, too, has a part in the war with Amalek. In Parshat Zachor, G-d says to Moses “I will utterly blot out the memory of Amalek.” We see how the war is fought from two directions, one from our side, and the other from G-d, as it were.
G-d’s part in the war is articulated through the verse, “The hand is on HaShem’s Throne: G-d wages war with Amalek for all generations” (Exod. 17:16). Rashi points out that the Hebrew word for throne as written here (כס) should actually be written with an aleph at the end (כסא). Quoting the Midrash, he explains that it is written with only the first two letters, since G-d says, “My Throne is not complete…”
When G-d says, “My throne is not complete…” it means that His Kingship is not complete. The Hebrew term, “HaShem” literally means “the Name.” More specifically it refers to the four-letter Holy Name of God (yud-hey-vav-hey). In the beginning of the verse, “The hand upon the Throne of HaShem,” only the first two letters (yud-hey) are written. Rashi explains that HaShem is indicating that His name will not be whole (i.e., indicated by only the first two letters yud-hey, instead of the full four-letter name) nor His throne complete (signified by כס instead of כסא) until the name of Amalek is utterly blotted out. In other words, as long as Amalek exists, the relationship between G-d and the Jewish people is considered imperfect.
Quoting the Zohar, Rebbe Nachman teaches that when the Jewish people perfect themselves through their deeds, this perfects their relationship with G-d. More specifically, it perfects emunah (faith) in G-d.
This point is illustrated through the war with Amalek during the time of Moses. When Moses would raise his hands, Israel would dominate. When he lowered them to rest, Amalek would dominate. When his hands became too heavy, Aharon and Chur supported them from each side, as it is written, “And his hands were emunah (lit.,”faith”) until the setting of the sun” (Exod. 17:10-13).
When Joshua was sent to wage physical war against Amalek, Moses was immersed in spiritual battle. His hands were outstretched in prayer until the “setting of the sun.” This was one of the times in history when the sun actually stood still in the heavens. In this instance, G-d brought this about to weaken Israel’s arch-enemy. Amalek was a skilled sorcerer who knew how to calculate the exact hour most conducive to prevail against the Jews. Through the power of faith and prayer, Moses influenced the Divine Will, causing the heavenly spheres to make the sun stand still, thus rendering Amalek’s calculations futile. Although Moses actually possessed the power to defeat and annihilate Amalek completely, he prophetically saw it wasn’t yet time. This being the case, he would raise his hands and Israel would dominate; when he rested them, Amalek would dominate. This only weakened Amalek temporarily in order to give him a measure of existence in the world until the time came to erase his memory completely.
“And his hands were emunah” refers to prayer. Rebbe Nachman teaches that this phrase indicates a level of faith attainable by anyone. Even deeper, it highlights a specific strategy in the war against Amalek that is relevant to us today. He points out that there are different kinds of faith. For instance, there is a type of faith confined to the heart. Outside, you might observe people you wouldn’t even suspect as having religious faith. However, upon speaking with them, it is apparent that they do indeed believe in G-d. Developing the conversation further, they might even say that they have faith in their hearts. This is actually true, and they are satisfied with this level. However, they possess nothing more than this degree of faith, since their faith has not yet spread to every limb of the body. For example, in the case of a male, it hasn’t yet reached his hands to the extent where it obligates him to put on tefillin every day. In other words, perhaps he understands the basic concept of faith, but it simply hasn’t spread to his limbs enough to feel the urgency of the Divine command where the arm itself compels them, “Put tefillin on me! This is why you have an arm!” This is the meaning of faith extending to all the limbs.
Of the 613 mitzvot, 248 are positive commandments. There are also 248 limbs in the human body, each corresponding to a particular mitzvah. A Jew is built in a way that faith should extend throughout the entire human body, from head to toe. If every mitzvah corresponds to a certain limb, it gives us confidence in our ability to fulfill every mitzvah in the Torah because of the compelling force of faith contained in that limb.
There are a number of ways to reach such a level of faith. Based on the teachings of the Arizal, Rebbe Nachman gives one practical example. After netilat yadayim, the ritual washing of the hands in the morning upon awakening, or before eating bread, we should raise our hands to head level, palms opposite the face while slightly to each side, in order to receive the holiness brought about through this deed. However, in order to do this, we need faith in our hands. We must believe that through raising our hands in this manner, we receive holiness, since without faith, nothing will happen. This is alluded to by King David in the Book of Psalms, “all of Your mitzvot are faith” (Psa. 119:86).
King David says to G-d: “Whatever I do or refrain from doing is because You commanded me. I have faith that You commanded me with 248 positive and 365 negative mitzvot. Despite never having seen You, I believe You exist and commanded us regarding the mitzvot in the Torah via Moses Your servant, and this obligates me.”
When the Arizal says that we should raise our hands in order to receive the holiness, we don’t necessarily feel anything, since it is something spiritual, not material. If we want to receive this holiness, we raise our hands only because of our faith. We simply believe in the words of the Arizal when he says that we receive holiness when we raise our hands after netilat yadayim.
This is important to point out since there are many types of educated people, irrespective of belief, who attempt to analyze various reasons for the mitzvot according to human reason. For example, one with a philosophical mindset who has analyzed tefillin might say, “The tefillin placed on the head is simply a box with four cells, containing a small parchment in each one. You ask him, “So why don’t you put on tefillin?” To which he would say, “What do you know about tefillin? It is the concept of the mind, and I am well aware that the human brain has four lobes. So when the Torah speaks about tefillin, it is obviously referring to the intellect and the structure of the human brain. Thus it says to make this box and put it on one’s head, etc., but this is not the essence of tefillin. How can you think that such a sublime concept as tefillin could be expressed through something as primitive as animal skin?! I have already attained its inner essence intellectually. I don’t need to actually do it!”
Unfortunately, there are countless people who have made an intellectual exercise out of the Torah, which reduces it to nothing. They are convinced they have comprehended the true greatness and significance of the Torah, but it remains only an abstract wisdom lacking any practical expression. This way of thinking is the biggest heresy—which is exactly the Amalek of our generation we are discussing.
If the Torah tells us to do a mitzvah in a particular way, we need to do it exactly that way. It is perfectly acceptable to search for the meaning of the mitzvot, but it must be after one is already bound to the deed itself. When we are immersed in the actual doing, then G-d helps afterward by bestowing an intellectual understanding of the mitzvah. Thus, through the actual performance of the mitzvah, we are able to arrive at the higher levels of intellect and understanding.
According to Rebbe Nachman, faith allows us to ascend intellectually. To the extent we have faith, we are able to attain progressively higher levels of understanding. As understanding reaches our intellect through faith, we begin to grasp what at first we only needed to believe. Increased attachment to the actual doing of the mitzvah, after initially accepting it with faith, brings us to comprehend the mitzvah intellectually. We then rise to the next level of faith higher than our current understanding. It is a process without limit.
“And his hands were emunah.” This was how Moses rose to unlimited heights through perfect faith, which permeated every limb of his body. Here, Moses teaches us a critical element in fighting the war with Amalek. Success in the war depends on faith radiating throughout our entire body, which will compel us to actively serve G-d. It is not enough to have faith only in our heart. By perfecting faith more and more, we give the war with Amalek over to G-d. Amalek symbolizes the refusal to allow G-dliness to penetrate and sanctify the world. Until Amalek is destroyed, G-d remains concealed. Neither His Name or throne is complete.
According to the Holy Zohar, when the Jewish people perfect their deeds through faith, it causes a unification of G-d’s name. This is expressed through the relationship between G-d and the Jewish people. When this happens, they ascend so high that G-d’s Throne is considered complete, together with Hashem’s full four-letter name—the essence of fighting the war with Amalek. G-d’s declaration, “I will utterly erase the memory of Amalek from under the heavens,” is a level achieved only with the coming of the Mashiach, when it will be revealed to every eye.
The coming of Mashiach brings a general and total redemption. Certain tzaddikim achieved the level where, from their vantage point, Mashiach had already come. In other words, they had perfected their faith to the extent that, as far as they were concerned, they were already living in the time of Mashiach. There was no difference between their current behavior and how they would act in the messianic age.
It is good to know from Rebbe Nachman that such a level exists and is accessible to us all. My blessing to everyone is that we rededicate ourselves to carrying out the mitzvot with deep faith and a whole heart. This will certainly establish the strong foundation needed to ascend progressively higher until understanding will enlighten our minds enough to illuminate the entire world. Hashem yimloch l’olam va’ed—“God will reign forever and ever.” Amen.♦
Translated and adapted from a talk given from Tsfat to a group in Sydney, Australia. Lesson based on Likutey Moharan 91.
1. Midrash Tanchuma, Ki Teitzei
2. Etz Chaim, Sha’ar HaKelalim
3. The ancient sorcerers used celestial configurations to determine astrological influences in the physical world and thereby predict the future of natural occurrences such as success or failure of nations and individuals. They also used methods of channeling celestial energies to influence things here in the physical world. Thus halting the sun frustrated their tactics based on a standard process of nature.
4. Targum Onkelos (ad loc.).
5. Rabbi Chaim Vital, Etz Chaim, Sha’ar 31, chap. 2; Sha’ar HaMitzvot, Eikev, Inyan “Netilat Yadayim.”