Conclusion of chapter 39. We continued to explore the notion of intentionality in our actions as it pertains to his description of the divine realms. The love and fear of Gd we have as we are performing mitzvot, whether that which is intellectual or that which is from the animal soul play a role in our focus. We define the notion of the reward for a mitzvah is a mitzvah as well as the importance of taking action even for the wrong reasons so long as we are always striving to do things for the right intentions.
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Continuation of chapter 39 – We continue by discussing the realm of Atzilut and how only the few righteous have soul roots from there. This discussion is a deepening of the Alter Rebbe’s description of the divine realms and soul roots. He also introduces the concept that our prayer, when done right, can be a journey to the divine realms. I also give a short piece on the importance of entering Passover in the right frame of mind, one that sees the cleaning as part of the process, not the burden before the day of celebrating redemption.
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Beginning of Chapter 39. This chapter offers an approach to the difference between Malachim (angels) and human beings. The goal of the Alter Rebbe is to show how the human being is on a higher level than Gd’s servants as the human has the opportunity to change and grow. This is done through the discussion of natural love and fear vs. intellectual love and fear. And even the natural love and fear of a human is different that the Malachim as the human must work to uncover that which is hidden while the Malachim are already at that level. The work, the growth is what makes the human higher.
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Do we cherish and rejoice in fulfilling mitzvot? Are we excited when we study? Or are these things rote actions? This is the daily struggle. Most of the time, I would venture we are doing because we feel we must. Even if there is a modicum of joy, it is not nearly enough to get us to celebrate even the simplest of activities or the completion of another line of study.
I came across this small piece in Rebbe Nachman’s Likkutei Eztot, in the section on faith, that I think gives us another incentive to really cherish all we do:
When you take such joy in Torah and mitzvoth that you literally dance for joy, it will strengthen your faith (Likutey Moharan II, 81).
Our actions and our learning are the outer manifestations of our faith. If we just do them by rote, checking the boxes, fulfilling our “obligations,” what does that say about what we feel? What does this say about what we believe to be the underlying goals? If we are fully present, if we bring the excitement to the mitzvah or the study like it’s the first time, being so overwhelmed all we would want to do is show how excited we are, perhaps we are showing how much we really do have faith. And from that we can build and build, strengthening our faith through all we do.
I recognize this is an ideal. It can be extremely difficult to maintain the constant joy we would need to fulfill this approach. Yet, why should we not strive to get there?
So today, find something to be fully present to, something to be joyful for, and “dance,” and hopefully this will help strengthen your faith just a little bit.
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As we have seen in many of my previous posts reflecting on Rebbe Nachman’s words, his approach is one of “simplicity” which is often misunderstood for lacking depth. Rather, it is an approach to faith that tries to remove all aspects of intellectualism as it pertains to harming our sense of belief. Most of us, this author included, struggle to balance the desire to investigate and reflect deeply while also maintaining a child-like innocence in how we see faith and belief. This includes the consumption of deep, intellectually stimulating works. As we see in the below piece, Rebbe Nachman clearly states that delving into philosophy is “destructive.”
One has to greatly distance oneself even from the philosophical works. Such works are very damaging to faith. Now, it has already been explained in various places [in our teachings], yet it is necessary to repeat this again and again, to save oneself from destruction, God forbid (Ibid.).
I believe that Rebbe Nachman is categorizing philosophical works as those which are written to undermine faith, not works which offer a deeper and richer read of the beauty of Gd’s world. Further, if we take a statement like this in the context of the times he is living, there is clearly an Anti-Enlightenment polemic. And finally, we see that for Rebbe Nachman, there was a struggle. For those who have studied his Likkutei Moharan, you see a deeply thoughtful person who offers a depth to spirituality. It is not exactly a book of “simplicity.” I would even suggest that Likkutei Etzot, the book we are drawing these lessons from, was an approach to simplifying the message. Yet, there was a strong storytelling tradition, in which he taught deep ideas through the tales he crafted. His theory was that the story carried the simplicity and sophistication he wanted simultaneously.
For my purposes though, I think there is something more fundamental we can learn from this passage. We are by nature curious. Curiosity is valuable. And knowledge is important. Yet, in order to live a life of faith, there are times when we need to shift away from the intellectual exercises and the overthinking and just be. It is at this juncture that our actions, speech (prayers) and thoughts go from something in the mind to something coming from the depths of our humanity.
Yes, be a reader. Be a thinker. And be a person who continuously cultivates one’s faith in a way that it is not fractured, that it is as close to whole as possible. This is not easy. It is fraught with many potential pitfalls. And one need not go it alone. Find others who are on the same path and strength one another in this approach.
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Conclusion of Chapter 38 – In the final section of this chapter, we discuss intentionality, kavvanah, seeing the two types, intellectual/proactive, and instinctual/reactive. This ties in with the overarching theme of how our mitzvot are divided into action and thought, with speech being the bridge between the two.
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Continuing in chapter 38. We continue to compare and contrast the body and soul, the physical and spiritual as it exists in this world. He establishes that on some level, body and soul are equal, as it relates to the contraction of the divine light through the various permutations of existence. The body and soul are different as they relate to being bound up within the material world. We discuss a further debate about action vs. intent, returning again to the importance of both being separate but equal. He continues to suggest the importance of bridging the gap between our physical and spiritual existences.
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Beginning of Chapter 38. This chapter offers another perspective on the duality of speech and thought. We discuss the importance of verbalizing our prayers as it draws light into the body and reveals the light encased in the animal soul. We look at intentionality and the importance of lining up thought and speech, though sometimes speech can be “enough.” I also comment on how we learn intentionality from the sacrifices as it relates to this week’s Torah portion of VaYikra.
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Final section of chapter 37. We take one more look at the importance of Torah study, this time as a calling out to Gd. This is a version of the idea we study Torah like we pray. Through this, we see another perspective on the hierarchy of revealing Gd in the world between action and thought.
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Continuing chapter 37. Today we see another layer of the debate regarding which is the greater thing, action or study. We explore how these are dueling values whose collective goals are revealing light in the world. Action reveals the light hidden in the physical while study connects to the Divine/Ein Sof light. We discuss how we determine priority of which comes first, settling on the notion that action comes first if the action can only be done by the individual, such as prayer. If someone else could fulfill the action, then study would potentially remain the priority.
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Do you want to work on taking the actions of your life and find meaning in all you do and who you are? Are you struggling with your spiritual growth. Contact New Beginnings Spiritual Coaching and Consulting LLC at 732-314-6758 ext. 100 or via email at newbeginningsspiritualcoach@gmail.com
New beginnings: A blog about spirituality, chaplaincy and renewal 