Light Prepares for Darkness

Light Prepares for Darkness

Rabbi Yehoishophot Oliver

I recently spent a few days in the country, where at night even the streets are much more poorly lit than in the city, and in the fields there is almost no light. Yet during my time here, I have not needed to walk around at night, only during the day.

Last night, for the first time, I had to make my way across several large fields in order to reach my destination, with only some faint streetlights in the distance and a glimmer of moonlight and starlight to help me find my way.

Although I did trip a few times and veered onto a minor detour, I managed. Why? I had gone down that path often enough during the daylight hours that the little light that shone was sufficient to direct me.

Perhaps the lesson is as follows. When one is in an environment of spiritual light, of holiness and purity, such as a beis ha'knesses (synagogue) or a beis ha'medrash (Torah study hall), the way is clear. In contrast, the outside world is a place of intense spiritual darkness (see here), rife with fraud and deception, ignorance of Hashem's Word, materialism, hedonism, and apathy to faith and even ridicule of it (see here). In this "doubled and redoubled darkness" the Jew is prone to lose his or her way, G-d forbid.

But when we are accustomed to devoting time daily to davven and learn in the beis ha'knesses and beis ha'medrash (and their equivalent as appropriate for women and girls), we keep ourselves spiritually attuned and fortify ourselves (see here). Then even when we descend into the hostile environment of the outside world, we will not lose our way, for we remember the experience of being in an environment of G-dliness and purity.

This also explains why it is so important for bochrim to attend Yeshivah, for girls to attend seminary, and for chassidim to go to the Rebbe (or, until Moshiach comes, the places where the holiness of the Rebbe resides--770 and the Ohel) at least once a year.

~~~~~~~

Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

On the Human Subhuman and the Spiritual Living Dead

On the Human Subhuman and
the Spiritual Living Dead

Rabbi Yehoishophot Oliver

Hashem urges us: “See, I have set before you today life and goodness, death and evil” (Devarim 30:15).

When the Torah urges us to choose “life and goodness” and not “death and evil,” it is not coming to dismiss a materialistic lifestyle—never mind a sinful lifestyle. What rational person would think that we exist in this world in order to pursue wealth and honor, and indulge our animalistic urges? We are not animals—the wondrous intellect that Hashem implanted in us makes it patently obvious how superior we are to animals. Did He then give us intellect so that we could indulge in even more pleasures than the animals, outdoing the animals in our depraved lusts?!

One who lives such a life, one in which his mind is enslaved to his animalistic desires, degrades himself to the level of an animal, and is essentially subhuman. He fails to consider that if he was supposed to devote his life to pursuing animalistic pleasures, Hashem would not have given him an intellect that enables him to transcend his Bestial Soul and submit to the will of Hashem.

Rather, when we use the intellect with which we have been blessed, we will naturally come to realize that the world and everything in it does not exist for our self-gratification, but for a higher purpose—to serve Hashem. Thus, true life is only life that revolves around the spiritual.

If so, what is Hashem coming to tell us by urging us to choose life and goodness and avoid death and evil?

We are talking about a more insidious evil here, one that plagues someone who is fully frum. A Jew could live a life of Torah and Mitzvos, but lack interest and enthusiasm, to the point that what is in fact an awesome privilege seems like an onerous burden. Concerning this the Torah tells him: Although you are fulfilling the letter of the law—and so in a certain sense, you are living a spiritual life—with all due respect, this is a spiritual life that is dead. Choose “life and goodness”—choose to live in a way that Torah and Mitzvos excite and inspire you. And then you will be truly alive.

Based on the Previous Rebbe’s Sefer HaMa’amarim 5700, p. 90.
Also, see this article.

Dedicated by Yissachar Naftali Schneiderman as a merit for a refuah shelaimah for Aidel Rivka Bas Chaya Sara and Esther bas Aidel Rivka.

Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Conditional Pleasure

Conditional Pleasure

Rabbi Y. Oliver

Today, the 16th day of Iyar, is the day that the mon, the food that fell from Heaven while the Jews travelled in the desert, began to fall (in 2448).

It is written that the mon would taste like whatever one wished, no matter what that taste was. If one wanted it to taste like chocolate pudding, or vanilla ice-cream, or hot peppers, he would sense that taste. From bitter to sweet and everything in between, it all depended on what the person wished to feel.

But what if he did not desire any taste at all? It would seem that then the mon was tasteless.

Sometimes a person complains that he lacks geshmak, enjoyment in serving Hashem. He davvens, learn Nigleh and Chassidus, performs Mitzvos, attends farbrengens, sings Chassidishe melodies, hears stories of Tzaddikim, and is still apathetic. He then raises a kasheh (challenging question) that he feels is of awesomely earth-shattering importance: “But I’m not inspired!” Then the person starts doubting: “It’s not working out; maybe it’s not for me, and I need to look elsewhere.”

But in fact, the person has no one to blame but himself and his attitude. Serving Hashem is inspiring, and is able to create the most intense and fulfilling pleasure possible (see the aphorism of Reb Hillel Paritcher mentioned here). The real reason that none of these things are affecting him is simply that he doesn’t truly want them to.

When he genuinely desires and seeks inspiration, he will surely find it, for we have been assured that one who toils will find (Megillah 6b).

Postponing Mitzvos until a rainy day

Reb Folleh Kahn relates:

The Rebbe Rashab suffered from stones in his gall bladder. Once, when Dr. Shachor was visiting, the Rebbe Rashab was beset by very severe pains, during which he took a break to pray Mincha. Soon after he finished his prayers, the pains ceased.

The doctor asked him: “Rebbe, couldn’t you have waited for a brief while until the pains subsided, and prayed then?”

“I didn’t know; I calculated that the pains could have worsened, so I prayed as long as I could,” the Rebbe Rashab explained.

Shemu’os V’Sipurim, Vol. 1, p. 165.

Sometimes there are so many things going on in our lives that we tell ourselves that “for now” we need to delay learning Torah, delay praying with concentration (kavana), delay attending farbrengens ... until we’re less stressed, less overworked, have a clearer mind, and more patience. “Until a rainy day.”

But oddly enough, often the more that we delay devoting time to the spiritual, the more the material concerns pile up, and the more the spiritual eludes us.

However, when we manage to overcome the distractions and difficulties and make the time, even if it means “stealing” time, to focus on learning Torah and prayer, we suddenly start to see that more time becomes available.

In any case, since we never know what the future may bring, we can’t delay anything. We must grab every opportunity that comes our way. As our sages say, “Grab and eat; grab and drink!” (Eruvin 54a). Likewise, they say, “Don’t say, ‘When I have free time I will learn, lest you never have free time’” (Avos 2:6). Moreover, “It is not given to man to tell [the Angel of Death]: ‘Wait until I have settled my accounts and arranged my household’” for “who knows when his time will come?” (Devarim Rabba 9:3).

The corrosive impact of half-hearted worship

The Frierdiker Rebbe taught:

There is a chassidisheh, avodah’dikeh [“geared to self-improvement”] interpretation of the saying: “On account of our sins we were exiled from our Land, and distanced from our Earth [in the Holy Land], and we are not able to ascend ... ”[1]


The Hebrew word for sin, chait, can also mean chisaron, a shortcoming.[2]


The word for land, eretz, is etymologically related to the word ratzon, desire, as it is written in Medrash: “Why is [the Land] called eretz? Because ratzesa, it wants, to perform the will of its Maker.”[3]


Adamah, which means earth, [is related to the word adam, man]. Man is called adam because Hashem created the human body from the earth.[4]


This, then, is the deeper meaning of this saying:


“On account of our faults”: This refers to the fault of not engaging in the avodah of Chassidus in a way of pnimiyus [“innerness”]; rather, we relieve our duty with a superficial level of service [“chitzoniyus”], by reading through a chapter of Tanya just as one reads through a chapter of Tehillim, and “the service of the heart”[5] is unheard of. On account of all such shortcomings ...


“We were exiled from our Land”: We have gone astray, may G–d save us, and we have completely forgotten the flavor of a true desire [for G–dliness]. [This leads to ... ]


“We have been distanced from our earth”: As the days pass, we become distanced further and further from our adam, i.e., from our chassidishe inner self, which is immersed in inner change [“avodah pnimis”]. This may reach the point at which ...


“We are not able to ascend”: We are, G–d forbid, no longer able to rise. We have neglected ourselves to such an extent that we can no longer lift ourselves back up.


[1] From the Mussaf liturgy for the festivals.
[2] As in the verse, “I and my son Shlomo were counted offenders”—I Melachim 1:21.
[3] Bereshis Rabbah 5:7.
[4] Cf. Bereshis 2:7.
[5] “Avodas haTefillah”—Sifri, Devarim 11:13.

Likkutei Dibburim, Vol. 2, p. 541.

In my own words: Learning Torah and davvenen should be motivated by a desire to bring one’s inner self close to Hashem, and ultimately to unite it with Him. Of course, every Jew should feel this way, but a self-identifying chossid is all the more responsible to feel this way.


However, in order to attain and maintain this desire, never mind to actually reach this goal, intense and consistent effort is required. For it is human nature that once one gets into the habit of doing something—anything, even the most precious and rare of activities—one becomes accustomed to doing it, takes it for granted, and does it automatically and robotically. 


Likewise, even such sublime privileges as studying Hashem’s supernal wisdom, standing in a private audience with Him in prayer, and bonding with Him by performing His commandments, can become a tiresome chore that one discharges mindlessly.


However, every Jew has been granted the tools with which to counteract this natural tendency, and in our generation, the avodah of Chassidus. This is the idea of striving for inner change through various means, particularly through study of Chassidus followed by avodas haTefillah (see here), attending farbrengens, and so on. When we take the time to do these things, we actively prepare ourselves for the Mitzvos that we perform by infusing this performance with meaning and purpose. We then perform them with fresh enthusiasm, and even though we donned the same Tefillin yesterday, come today we are excited and inspired about donning them again.


The mind and heart is then immersed in the Mitzvah that one is performing. For example, one recites the beracha on the Tefillin carefully, fully aware that one is speaking to Hashem and that He is listening, and that one is now performing a Mitzvah of Hashem. He focuses on the precise meaning of each word of the beracha, and as he dons the Tefillin, he reflects upon their deeper significance and practical relevance, and of the difference between the symbolism of the head and the hand Tefillin, and so on. And so he does with all the Mitzvos.


Every Jew who has committed himself to be a Chabad chossid knows that as a chossid, he should be striving to improve and ultimately transform his inner self, his intellect and emotions, through rigorous devotion to learning Chassidus and avodas hatefillah. Thus, even if he neglects to do so, deep down, he wants to devote himself to inner change.


He may (and should!) have embarked upon his inner journey as a chossid inspired and idealistic, with ambitious goals for self-transformation, and confident of success. But over the course of time and the repetition of the same sort of thing, and often due to various personal, financial, and social pressures, the once-aspiring chossid may well lose the motivation to push himself to focus, to prepare, and to rev himself up to serve Hashem with genuine feeling through learning Chassidus at length, engaging in hisbonenus, and so on.


And with each time that he learns without reminding himself that he is studying Hashem’s holy Torah, or barely concentrating altogether, or with every time that he davvens without thinking and feeling that he is standing before Hashem in a private audience, and without concentrating on the meaning of the words, he becomes coarsened and corrupted. His animalistic side becomes more and more dominant, and he enters a downward spiral.


The less he exerts effort, the more his motivation to do so seeps away. Once caught in this vicious cycle, he deteriorates further and further until he enters a state of almost total desensitization, apathy, and perhaps even antagonism to all things spiritual. He may remain technically observant, but his observance is nothing but an empty shell. He languishes in this weakened state until he reaches a point at which even when he regrets his neglect and tries to crawl out of his lowly state, he feels that doing so is unattainable. He has reached a nadir at which only an intense spiritual energy from Above, and in particular, the prayers and intercession of the Rebbe, can pull him out of his spiritual coma.


In summary, neglecting avodah leads one to spiritual degeneration. Let us devote ourselves to avodah, thereby not only preventing any such pitfalls, but fixing “our faults” and returning to “our desire” and “our adam”—the Jew’s true inner self.

Torah-true inspiration

Although a Jew should obey the commands of the Torah even when feeling low, true performance of Torah stems from a profound inner feeling of inspiration. This involves using all his internal faculties (kochos) in serving Hashem. This principle holds true concerning all of Torah and Mitzvos, but in this article I will illustrate it using the example of Torah study, which should permeate one’s emotions, intellect, willpower, and pleasure:


Emotions (middos): Arouse an intense love for Torah that drives you to study and teach Torah as much as possible, whenever possible. You will then also love those who devote themselves to studying and teaching Torah, and support them financially or otherwise as much as possible. You will also love holy seforim and feel a close, personal attachment with holy seforim in general, and with your personal Torah library in particular. Likewise, you will feel afraid to become separated from Torah by neglecting its study, chas vesholom (“bittul Torah”).


Intellect (sechel): Saturate your mind with Torah to the extent that it permeates your mental space completely. Even when it is necessary to discuss mundane things, as soon as some relevance can be drawn between what your are discussing and a Torah teaching, immediately notice and comment on that relevance. In almost every thought process, strive to draw connections with pesukim (verses) of Tanach, with maamarei Chazal, stories, and sayings of chassidim, and so on. Ultimately, you will reach the point where your mind is trained to think according to the daas of Torah, such that your every decision and opinion correctly conforms with what the Torah truly wants of you.


Willpower (ratzon): Cultivate an intense urge to study and disseminate Torah, to the point that you overcome all obstacles lying in your way.


Pleasure (taanug): Regard Torah study as a delight, and not just because of its intellectual profundity, but also because you appreciate its purity and holiness. Approaching a bookshelf of seforim will then evoke the feeling of gazing upon a smorgasbord of spiritual delicacies, an enticing array of mouth-watering sublime treats. Likewise, any opportunity to support Torah study and disseminate it will bring you profound personal pleasure and satisfaction.

Once all these deeper faculties are directed towards the sacred, this naturally leads to thought, speech, and action of Torah and Mitzvos that flow from genuine passion and inspiration. 

The Rebbe: Sincerity and passion in teaching

One who first hears about the Rebbe is surprised. He learns that attending a farbrengen of the Rebbe, or standing in line to receive a dollar (or going to visit the Rebbe at the Ohel now) are people from all walks of life, from all types of background and social standing. Many of them certainly didn’t grasp much of the words of Torah that the Rebbe spoke. So what attracted them to him, and what continues to attract them?

Perhaps this can be explained based on the following excerpt from a Ma’amar of the Previous Rebbe:

... Avraham our father explained G–dliness through explanation that was comprehensible even to simple-minded people. And even those who failed to understand felt that the truth was as he had said, and acknowledged what he said. His words had such enthusiasm and love for Hashem that even those who could not properly understand [his explanations] acknowledged [his words] because they sensed his enthusiasm and genuineness. ...

Sefer HaMa’amarim 5701, p. 13.

Those who came to the Rebbe, or who hear and see him speak today via audio and video, and read his words, sensed and sense:

• Enthusiasm and love for Hashem: Real, almost inexhaustible enthusiasm and energy, passion and vigor for serving Hashem through Torah and Mitzvos.

• Truth: No airs and pretension, no pomp and ceremony. Instead, total honesty, genuineness, sincerity, and authenticity.

This language speaks to everyone, from the most sophisticated to the most illiterate. May I suggest that as chassidim of the Rebbe, we should also derive from this that the key to success in spreading the Rebbe’s message is the manner in which it is delivered.

Even those who didn’t and don’t grasp the profound explanations in the Rebbe’s maamarim and sichos can sense the passion and honesty that permeates them, and this alone uplifts and inspires. (Of course, this is only a beginning in what Chassidic parlance calls “makif,” encompassing and superficial in a certain sense, but it definitely makes a very real impact.) If the chassidim strive to emulate the Rebbe, and ensure that their words are permeated with a similar passion and honesty, at least on their level, then their words will surely be accepted.

Perhaps this is also one way to interpret the expression that one should teach “be’ofen hamiskabel”—“in a way that will be accepted” (see, for example, Hisva’aduyos 5752, Vol. 1, p. 299 concerning teaching about geula and Moshiach). When we deliver the Rebbe’s message and we truly mean it and are excited about it, then we can be confident that it will be accepted.

But how does one change oneself, to reach true sincerity and passion in one’s devotion to Hashem? One accomplishes this through prayer, as it it is written: “What is the service of the heart—it is prayer” (Sifri, Devarim 11:13). And a Chabad chossid has been granted the uniquely Chabad discipline of avodas haTefillah, which consists of learning Chassidus in depth (see here), reflecting at length on a concept in Chassidus, and then reciting the words of davvenen slowly and passionately.

Talking During Tefillah: A Twofold Solution

Some people complain: “There are people who talk in Shul, both before davvenen and during davvenen. They come late and miss the Minyan, or leave before the Minyan is over, or don’t show up altogether. Or they davven too fast, or after the proper time, or skip parts of davvenen. Something must be done!”

All these complaints are valid, and our Rebbeim, starting from the Alter Rebbe, screamed in great pain against this contempt for the Shul and davvenen in it. The question is how best to address the problem.

My understanding is that there are two types of solutions, both necessary:

1) An immediate solution. If someone is talking during davvenen (never mind a group of people), shush him, and if necessary, speak out in protest. “Silence is consent” (Yevamos 87b), and “Anyone who has the opportunity to protest [against sinning] and failed to do so, is termed wicked” (Shavuos 39b). Don’t allow this desecration of a holy place to continue. If he disturbs consistently, inform him unambiguously that unless he changes his ways, he is not welcome.

However, this solution is only symptomatic, for even if the serial talker leaves this Shul, he’ll probably manage to find another one where no one will make a fuss if he talks. So how do we solve this?

2) A long-term solution. The core question is: why are people talking during davvenen? The answer is pretty obvious: they’re not the least bit interested in communing with the One Above. So instead of Shul being a time for introspection and spiritual growth, it is seen as an opportunity for a social gathering.

But this begs the question: why indeed aren’t they interested in Hashem? Socializing is indeed pleasant, but isn’t He the One Who creates them and provides them with their every need? Are they not aware that they were created to serve Him, and that He schuduled the time of davvenen for special communication with Him?

To answer this, they talk for all kinds of reasons, but the root cause seems to be that despite their basic observance (of course, talking in Shul is a total violation of Halacha, but what I mean is that they generally adhere to the “big three” of family purity, Shabbos, and eating only Kosher food) they have over time become coarse and materialistic, and almost completely lost touch with their true inner selves, the special Jewish soul, the Neshamah. How does one overcome the cumulative effect of years and years of an indulgent, materialistic lifestyle?

The solution is that they need to have experiences that will rekindle the hidden flame of their Neshamah, so it can overcome the coarse lifestyle into which they have sunken. It should be noted that while the former solution is fairly easy and straightforward, the latter requires tremendous personal sacrifice, and will most likely be exceedingly difficult. However, it is still attainable.

In particular, studying Chassidus, which discusses the greatness of Hashem and of the Neshamah, has the power to arouse the Neshamah from its slumber and slowly but surely inspire the Jew who has fallen to devote himself to serving Hashem scrupulously. Regardless whether it happens sooner or later, Chassidus is guaranteed to change the person (see here).

When You're In Love, You Don't Complain

When You're In Love,
You Don't Complain

Rabbi Yehoishophot Oliver

The Talmud states: “A person [i.e., a Jew] does not mind performing a Mitzvah, whether personally or with his money” (Pesachim 4b).

From time to time I’ve heard the complaint, “Oy, Shabbos is coming soon, we have to clean and cook,” and especially, “Pesach is coming, we’ll be in the kitchen for a week.”

Although this language is in a way understandable, I find it distressing.Mitzvos, even when they are physically difficult, should not be regarded as a burden. A Jew, who was created in order to serve Hashem, should be happy at the opportunity to perform a Mitzvah—even if doing so involves physical effort, inconvenience, and “even” financial expense.

But how does one reach this level? The truth is that one does not need to create this feeling, for a Jew feels this way by nature, as quoted above. This is because every Jew possesses a natural feeling of love for Hashem (see Tanya chs. 18-19, 25). However, due to various negative experiences and influences, he may become desensitized (see here) lose this feeling on the conscious level, thus losing touch with his true inner self. Love is then lacking in his relationship with Hashem, and in order for it to be revived, the Jew needs to work at refining himself.

But why is love of Hashem so vital? It cannot be denied that fear of rebelling against Hashem is enough to inspire a person to perform Torah and Mitzvos.

The answer is that although fear of Hashem is a necessary starting point, when we serve Hashem out of fear alone, we ultimately come to see serving Hashem as a burden, leading to complaints such as those listed above.

So how can a Jew come to serve Hashem out of deep love, such that he is inspired to perform Mitzvos unbegrudgingly? This can only come through knowledge, as we can understand from our relationships with people. For instance, although we don’t know the policeman, we obey him out of fear of the repercussions. This fear is real and effective. In contrast, genuine love comes through knowing and appreciating another person on a personal level.

So how can one come to know Hashem, the Object of this love? By studying sources that describe Hashem’s greatness (which have been revealed in our generation in the teachings of Chassidus) and connecting to Hashem in a personal way through prayer, which involves reflecting on all of Hashem’s kindnesses to the person. Slowly but surely, this will lead the person to serve Hashem out of love. Not only will the Mitzvos not then be regarded as a burden, but as a priceless privilege and opportunity.

The same principle holds true concerning a chossid’s relationship with the Rebbe.

Some people have committed to be chassidim, but sadly their relationship is primarily based on fear, not love. They don’t want to disobey the Rebbe’s directives because they believe that that would be wrong, and/or because they know of stories of others who did so and did not prosper. However, they lack a significant appreciation of what a Rebbe is, and a sense of a personal bond with him.

This feeling of love will not come on its own. It needs to be actively developed. One can accomplish this by learning about the meaning of the concept of a Rebbe (e.g., on this blog), his relationship with chassidim, and reminding oneself of all the guidance and blessings that the Rebbe has showered upon oneself personally.

______________________________________
Dedicated by avi mori, Reb Kasriel Oliver and family (tzu langeh gezunte, zisseh yoren) in honor of the Yahrtzeit, on 3rd Adar, of Yehudis bas Reb Dov Ber a''h.

Searching for inspiration

Much of the time we learn Nigleh and Chassidus, attend farbrengens, and hear concepts and lessons that moderately impress us. But do these ideas have a truly deep, lasting effect upon us? Usually not. However, sometimes one is privileged to encounter a vort that doesn’t just affect him; it totally changes his life. Such a vort is a kindness from Above. It could be a story, a saying, or a teaching of some sort. Regardless, it affects him so deeply that every time he reminds himself of it, it gives him the boost that he needs to press on.

The first step is to believe that such a vort—an idea so powerful that it can even inspire hard-hearted ‘ol me to change, and to change even in the areas I find most difficult—exists. But then it’s crucial to realize that such treasures are not found through a casual, lackadaisical approach. Like a precious jewel, they are only found after one searches tirelessly.

The only way to become inspired is to want to be inspired and to seek it out. Thus, a Chossid has to constantly seek inspiration. So keep devoting time to listening to inspiring stories, sayings, and teachings. If none of them “does it” for you, that’s okay—but keep searching!