Emunah Based on the Teachings of Rebbe Nachman of Breslov

Posts tagged ‘Mishvas Nefesh’

Meshivas Nefesh 30 – “Ayeh”

A person sometimes falls from his spiritual level, and the fall and descent can be very immense. There are those who fall into disgraceful, impure situations. They fall into doubts about their faith and terrible, disgraceful, strange thoughts. The forces of Klippah warp and surround their hearts with bewilderment, as they become dizzy and all sorts of confusion overtake them.

Although in such situations it’s impossible to find Hashem, still, even then there is hope, through searching and seeking Hashem and asking, “Ayeh?, Where is the place of His glory?” As much as one sees himself distant from His glory and honor, he should use his distress to continue asking and seeking even more, “Where is the place of His glory?”

The searching, seeking and yearning for Hashem’s honor, and shouting and asking, “Where is the place of His glory?” in itself causes a tremendous ascent, up to the point of Ayeh, which is a very exalted and holy spiritual level.

This is the most important practice in Teshuvah, to constantly search and seek, “Ayeh, Where is the place of His glory?” and through this all falls can be transformed into great climbs. This is the “going down for the purpose of climbing up” which is discussed in all the holy works.

This is a very deep concept which you should be study in the original source and be sure to understand well.

Based on Likutei Moharan II 12

This teaching, which is known as “Ayeh”, is amongst the principal directives of Hischazkus, together with “Azamra- Nekudos Tovos”, searching for the good points. Reb Noson in Hil’ Eruvei Techumin 6 explains that these ideas are crucial for anybody who wants to be true and everlasting in his Yiddishkeit.

Revealing the Honor of Hashem

There are times when a person merits honoring Hashem. By studying Torah and performing Mitzvos, feelings for Hashem’s honor awaken with him, and his soul is spirited with love and awe of His Greatness. This is in fact the purpose of creation, as everything which Hashem created is only for His honor, meaning that people should recognize His glory in their hearts.

On the other hand, there are times when a person feels distant from Hashem’s honor. These are times when anguish overcomes him, and he falls into the illusion of feeling that he’s not accomplishing enough that day, or that ‘today is not a day.’

There are also personal needs which people need to take care of, such as eating, sleeping, running a family, as well as fiscal requirements. All of these are called ‘Klippas Nogah’, which refers to all things which are permitted activities, but are a ‘mixture’ of good and not. The holiness of these activities depends upon whether or not a person is thinking of Hashem when performing them. But there is a Klippah which surrounds and bewilders a person’s heart when occupied with these necessities which makes it difficult to think of and recognize Hashem at those times.

Sometimes, the Klippah overcomes a person to the degree that he actually causes a dishonor of Hashem, by falling into impure places of sin, G-d forbid.

The situation in which a people find themselves most of the day is more or less one in which it’s hard to discover a possible way to draw close to recognizing Hashem’s honor. Darkness covers the world, and Hashem’s glory remains unrevealed. This klippah is the primary cause for the distance which people feel from Hashem.

Everything Receives its Life-Force from Hashem

The truth is, that a person must be very strong with the fundamental belief that Hashem’s honor is found everywhere in the universe, as ‘the whole world is full of His Glory’. The only thing is, is that there’s many levels in the revelation of His Glory.

It’s imperative to know that in reality, all the klippah and forces of evil also receive their life-force from Hashem. The life-force which they get is actually from the highest levels of His glory and honor, which is called ‘The Hidden Utterance’, and from there is drawn energy for the entire world, including the powers of concealment and evil. The Ariza”l teaches that ‘sheviras keilim’ came about when the supernal light was too great, which teaches us that the life-force from Hashem gives existence even to those ‘broken’ places which are concealing Him, in aspect of a ‘hidden utterance’.  It is impossible to truly understand how Hashem’s glory is really found in all evil places too, and we are forbidden from trying to comprehend it.

The ‘hidden utterance’ is referred to as ‘Ayeh, where is the place of His Glory’, which is the sefirah of Kesser, from which infinite divine mercy and compassion comes forth. We don’t see or understand this, and therefore it’s called “Ayeh, Where?” because Hashem’s honor is hidden within it. On Shabbos by Mussaf when we recite the Kedushah of Kesser, we are elevated to this exalted plane, and we then ask, ‘Ayeh, Where is the place of His Glory?” because then the source of divine mercy is revealed, the great light which cleanses sin and brings a person close to Hashem even if he is now in the darkest places.

Searching Ayeh, Where is His Honor?

Thus, the Rebbe reveals to us this wonderful and crucial directive, that when a person sees that he is in a situation in which he’s fallen into concealment and he cannot discover Hashem’s honor, he should attach himself to this exalted place called Ayeh, which is the light of Kesser which shines every Shabbos morning. He should lift himself up from his feelings of distance and his habit of looking at and measuring his successes. He should know that Hashem’s honor is certainly to be found in these places, and the reality is that if not for Him sustaining them, they wouldn’t even have any existence.

He should cease to follow his own mind and understanding, in which he’s accustomed to differentiating between ‘successful days’ and ‘days of failure’. Instead he should be constantly aware that Hashem is everywhere, and all his negative feelings are baseless. Hashem is certainly here, and He is very great. This that a person doesn’t feel it is because he’s missed the mark in his ‘nogah’ activities, and he repairs himself through the discomfort which he is now experiencing and his asking “Ayeh, Why is my sin concealing His honor, I don’t want this concealment!” Through this searching he connects himself to the understanding that even in this emptiness and void, wondrous things are taking place, and he learns for the future that in every activity there is a wonderful way how to serve Hashem and come close to Him, by revealing His honor in every place to where he’s been sent.

Being strong to continue to want to reveal Hashem’s glory even in those places, in itself rectifies the concealment, and draws upon a person great divine compassion, through which every fall can be transformed into a climb and ascent. The power of Ayeh is very great, and it’s the source of cleansing from sin. All depends and is rooted in a person not following his own understanding of the situation, and being ready to yield his own feelings.

The main thing to keep in mind is that in these places and situations it’s impossible to see Hashem’s glory revealed, and the only solution is through searching and seeking Ayeh? This in itself will break the confusion he feels in his heart, and the concealment which is fooling him into thinking that Hashem’s honor can’t be found here.

This is amazing guidance through which a person can hold fast in any situation it may be, whether in days when he’s feeling down, or when he’s busy with nogah activities. No matter what, he can ask and seek, “Ayeh, Where is the place of His honor?” Hashem’s glory is certainly to be found here. He shouldn’t follow his own understanding and feelings which are tricking him. He should instead be aware that there are many levels of Hashem’s revelation, and the highest level is the honor which is hidden in Ayeh, and the way through which to connect with it is through searching and asking Ayeh, and through this he ascends to exalted levels of holiness.

Advertisements

Preparing for Purim

The great and holy day of Purim is approaching, and now is the time to prepare for this enormous day, especially since the awesome light of Purim shines upon us for just a short time of two days. We therefore have prepared a short summary of some of the Rebbe’s teachings concerning Purim, as they flow forth from the discourses in Likutei Moharan and Likutei Halachos.

It helps a lot to have a synopsis of what the battle with Amalek is in light of the teachings of the Rebbe and Reb Noson.  And those who desire to study those discourses which deal with Purim and don’t know which ones to learn, can use these summaries to find the discourse which they want to use to prepare for Purim.  But the main thing is to make prayers out of these lessons and teachings, to know what to request when asking to be saved from Haman-Amalek.

Likutei Moharan:

Torah 10

This lesson was taught in the town of Tirovitza on Shabbos Parshas Mishpatim-Shekalim, 5563

It discusses how the Klippah of Haman uses his arrogance and haughtiness to bring the world to heresy. The Tzaddik, Mordechai, stands up to him, by blowing a spirit of holiness into our hearts, which breaks the haughty spirit of heresy. This spirit of Mordechai brings about a revelation of Emunah into the aspect of “hands”, and into the aspect of “feet”, which refers to the “lower places”, in order that even those who are far from Hashem will be able to appreciate and recognize Him. All this leads to dancing and hand clapping, and a sweetening of harsh judgments, and we merit accepting the Torah anew.

After Reb Noson transcribed this discourse, the Rebbe told him, “This is what I said: Now we are hearing that the governments want to pass harsh decrees against Klal Yisroel. Purim is approaching, and Klal Yisroel will be dancing and clapping hands, and this will cause a mitigation of these harsh decrees.”  And he repeated himself and said, “This is what I said”, because he wanted us to follow his words and guidance with simplicity. (Sichos HaRan 131)

Torah 33

This Torah discusses the need to pursue peace, which means that a person should find peace in whatever happens to him, and always find Hashem, both in good days and in bad days, A person should never say that there are places and situations in which it is impossible to find Hashem, for ‘the whole world is full of His glory.’ He can’t find Hashem in the place where he’s in only because there are many layers of concealment there. Someone who subdues his Yetzer Hara will be able to find Hashem everywhere, because he has overpowered the ‘evil’ which had been hiding Him. This person can now see how everything in the world actually reveals Hashem, through the holy letters which they contain.

This is the Avodah of drinking wine on Purim until one doesn’t know the difference between cursing Haman and blessing Mordechai, to bring forth a divine flow to the Godly spark inside the concealment, and to find Hashem in every place.

Torah 56

This lesson was taught on Shavuos, 5565, and it mentions Mordechai and Haman.

Haman attempts to overpower us with the desire for money, and thereby to throw a person into concealment within concealment. This is a situation in which a person doesn’t even know that there is holiness hidden from him, which leads to feelings of despair. Mordechai is the light which helps us to realize Hashem and His life-force even in the materialism of the concealment. The Torah and Divine Providence are everywhere, and every person has an aspect of ‘malchus’ – the ability to always reveal Hashem.

Torah 29 II

Amalek wants to uproot the point of simplicity on which all of Yiddishkeit hangs, and he is therefore the essence of evil. He tries to do this through sophistication and skepticism. He doesn’t believe in the power of prayer and practicing Mitzvos. It is therefore understood, that the opportunity which we have on Purim is to uproot Amalek, and to strengthen ourselves in Emunah, Tefillah, and performing Mitzvos.

Torah 74 II

Discusses how all beginnings are from Purim, which is a preparation for Pesach by meriting true freedom of mind. “Now” that Haman is standing on top of us and attacking, we need the wondrous light of Purim, to start redeeming the six supernal attributes from the “280 dinim (judgments)”.

The Rebbe also alluded then that “now”, all beginnings are from him, because immediately afterwards he revealed the 10 psalms of the Tikkun HaKlali, and the story of The Seven Beggars, and immediately after that Pesach, he moved to Uman. It is through these concepts which he revealed that he brought about redemption for the souls of Klal Yisroel for all generations.

Likutei Halachos:

Hilchos Hashkomas HaBoker 1 (based on Likutei Moharan 282)

Amalek especially tries to overpower and throw people down with the feeling that they have no hope. It’s necessary to stand up against him by finding the good points which one still has (para. 15). Understandably, the days of Purim have a special time in which to strengthen ourselves in living with the inner good which we have within us.

Hilchos Tzitzis 3 (based on Likutei Moharan II 8 )

Amalek is the core and essence of evil, which confuses us in our faith in Creation. This brings a person into small-mindedness and weakens the Neshama with faulty rebuke until one can’t feel inspired to serve Hashem with joy and vigor, and one is unable to pray properly.

On Purim we work on overcoming Amalek and to reveal the song of Emunah which will be sung when Moshiach comes; to add vigor to the Neshama, and to rejoice with the joy of Purim; to drink wine, and to cause Amalek to vomit all the holiness which he’s swallowed. This is the secret behind Esther being taken to Achashverosh’s palace – the necessity to descend into “smallness” (“katnus”) in order to overcome the Klippah there. (para. 8-9)

Hilchos Tefillin 5 (based on Sippurei Maasiyos 13)

The Klippah of Haman – Amalek tries to deny Creation, and to throw Klal Yisroel into ‘oldness’ and lack of strength which is the source of all types of Yetzer Hara (para.30- 32).

The main battle is to break the sleep, and constantly renew oneself. Because Hashem is constantly renewing the world in His Goodness, and at every instance changes the entire order of the worlds. When a person realizes this, he then has patience in the face of all the obstacles and confusions which he encounters, and is always fresh and full of vigor. The main point being, not to be ‘old’.

Tag Cloud