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.
Are you struggling with your spiritual growth? Faith? Feeling lost in the midst of the journey of life? Contact New Beginnings Spiritual Coaching and Consulting LLC at 732-314-6758 ext. 100 or via email at newbeginningsspiritualcoach@gmail.com
Chapter 34. This chapter continues on the theme of experience spiritual joy. The focus of this chapter is the Alter Rebbe’s approach to the phrase Bilvavi Mishkan Evneh, Building a Sanctuary in our Hearts. We explore how we can be vessels for the divine through our study of Torah. Gd dwells in the 4 cubits of halachah, in study and action. We explore holding the multiplicity of emotions of joy and sadness. And I conclude with a short piece on the connection between Purim and Passover. This chapter completes the first volume of the five volume set of Lessons in Tanya.
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In about 24 hours, we will be celebrating Purim. Purim is a joyous holiday, celebrating the events described in Megillat Esther. For Rebbe Nachman, the joy we put into celebrating this holiday goes much further than merely lifting our spirits. It has a deeper meaning, as we see in his words below:
Our joy and clapping and dancing on Purim make us worthy of receiving the Torah in its two aspects, revealed and hidden. For the great revelation that came about through Mordechai and Esther was “receiving the Torah.” Through this we are able to fulfill the mitzva of counting the Omer in the proper way. The kelipah of Haman the Amalekite (may his name be blotted out) is crushed. The force of pride, idolatry and atheism is broken. Great faith, holy wisdom and true life and length of days are brought into the world. The severity of God’s harsh judgements is sweetened, and all the harsh decrees against Israel are revoked (10:8).
From my perspective, to understand Rebbe Nachman’s words, we must first look back on a passage from the Talmud in tractate Shabbat (88a) which claims the holiday of Purim as a second opportunity for the Jewish nation to accept upon itself the fulfillment of the Torah, this time out of free will.
The Gemara cites additional homiletic interpretations on the topic of the revelation at Sinai. The Torah says, “And Moses brought forth the people out of the camp to meet God; and they stood at the lowermost part of the mount” (Exodus 19:17). Rabbi Avdimi bar Ḥama bar Ḥasa said: the Jewish people actually stood beneath the mountain, and the verse teaches that the Holy One, Blessed be He, overturned the mountain above the Jews like a tub, and said to them: If you accept the Torah, excellent, and if not, there will be your burial. Rav Aḥa bar Ya’akov said: From here there is a substantial caveat to the obligation to fulfill the Torah. The Jewish people can claim that they were coerced into accepting the Torah, and it is therefore not binding. Rava said: Even so, they again accepted it willingly in the time of Ahasuerus, as it is written: “The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them” (Esther 9:27), and he taught: The Jews ordained what they had already taken upon themselves through coercion at Sinai.
Rebbe Nachman suggests one element of celebrating with joy on Purim is to reenact our recommitment to Torah out of our desire and effort, not out of a fear of negative consequences if we didn’t. This is exemplified in the mitzvah of counting the Omer, which is the counting to the celebration of the revelation of the Torah at Mount Sinai, the moment of the revealed Torah. Yet we know we cannot live with the revealed alone, with just the surface. We must work to see and accept the hidden. This is a core component of Purim, in that Gd is hidden (not mentioned in the biblical version of the story) and yet we come to reaffirm our acceptance of Torah and Gd.
When we rejoice, we break the hold of darkness that so often plagues us collectively and individually. We sweeten the harshness and find we see the world with our positive sight instead of our negative sight. When we rejoice, we reveal what is often hidden, which is the happiness, contentment and joy of our lives. The darkness easily overtakes the light and so we need to put in the effort to turn that around.
In working with people on their spiritual challenges and fostering spiritual growth, part of my role is to help bring out that which is hidden, making it into something revealed. Once we reveal the hidden, the depth of what we want, we can then begin to plan and implement the changes we want to make in our lives.
May this Purim be a time of bringing forth the hidden in our lives, bringing positive feelings to the surface and breaking the hold of the darkness which is hindering our true growth.
Are you struggling with your spiritual growth? Faith? Feeling lost in the midst of the journey of life? Contact New Beginnings Spiritual Coaching and Consulting LLC at 732-314-6758 ext. 100 or via email at newbeginningsspiritualcoach@gmail.com
Tonight begins the holiday of Purim, which focuses on the story told in Megillat Esther, set in Persia approximately 2500 years ago. Purim is a festive, fun, topsy turvy day, celebrating Jewish survival from the midst of an evil, genocidal decree. The victory and survival bring about a tremendous sense of relief and joy. This is best described in Esther 8:16:
The Jews enjoyed light and gladness, happiness and honor.
Yet, if we take the story as a whole, something is missing. The book of Esther ends with the Jews in the same place as they were at the beginning, remaining under King Ahasuerus’s rule in Persia instead of returning to Israel and rebuilding the Second Temple. In fact, the story ends with the anti-climatic moment of the Ahasuerus placing a tax upon all who live in his land, showing how surviving a genocidal decree doesn’t mean being free from the whims of weak leadership and potential oppression. How can we celebrate while also sitting with this sense of incompleteness?
I would like to suggest that celebration is warranted, even if the story seems incomplete. In the moment of triumph, we can feel a tremendous burden lifted off our shoulders, leading to a sense of exhilaration or a sense of relief. I contend most of us can find many experiences in our lives where this sense of relief in the moment might even lead us to a temporary happiness.
For the Jews of Shushan, surviving Haman’s decree provided this sense of relief. As such, they celebrated their newly found “new lease on life.” Their celebration was one of communal care and support, guaranteeing all could celebrate through the giving of Mishloah Manot (gifts to friends) and Matanot L’Evyonim (gifts to the poor). Subsequently, this celebration was established as a yearly practice, as being able to celebrate Purim was proof of continued survival, and the importance to taking the time to reflect on the moment.
At the same time, 2500 years later, with the fortune of hindsight, we are led to question what were the long term gains of this survival. They continued to be under foreign rule. Eventually, the lightness, the relief goes away, and the reality of life returns, with all its trials and tribulations. Yet, by establishing Purim, we are acknowledging the value in celebrating even a good that might not be complete, recognizing that it is right to celebrate momentary victories even when they remain incomplete.
This is a fundamental life lesson. While keeping the end goal in front of us is important to our journeys, if we don’t take stock in the middle, enjoying the pieces of the story each of us is writing, then we miss opportunities to reinvigorate and reinvest ourselves in our growth. May this Purim be a reminder of the importance of taking the time to celebrate the steps along the path the goals we have set for ourselves.
How do we approach prayer? This is a daily question that I grapple with. One answer which resonates is from a verse that is recited most days from Psalm 100:
worship the LORD in joy; come into His presence with shouts of gladness.
Psalm 100:2
It is a goal to worship from a place of gladness, joy, happiness. As we know, this is not an easy task. It is quite a challenge to sustain a sense of gladness in prayer, especially given the difficulty most face in of remaining focused in prayer for a significant period of time. As it is something we should strive towards, we remain questioning how to create within ourselves these two states of gladness and joy.
One approach I want to share is based on a reading of this verse from the Zohar (the following is based on Leviticus 3:8B, found in Vol. 7 of the Pritzker Edition pgs. 37-39). The word joy is associated with the heart, with our emotional/mental state, while gladness is associated with our mouth, with the words we speak and chant. When we approach worship, prayer, we are to strive to approach prayer with a unity between what we say and what we think/feel. Joyfulness in prayer is seemingly when we approach prayer as a whole person, not as a house divided.
This is not a simple task as our lives are full of complications that can take us away from our sense of wholeness. How often do we pay lip service by saying or putting on an external persona that looks one way but in our hearts we are feeling the exact opposite? So often we are in conflict with the person we feel we are and the person others perceive us to be. If this is so, how can we approach prayer as a whole?
Perhaps by approaching prayer as a divided self, it is praying as a whole self. By being our conflicted self, we can pray from the place of division by embracing the internal conflict as that which makes us who we are. If we can find the place to not fight who we are but embrace ourselves, we can come to prayer with joy and contentment.
May each day bring a new opportunity to strive to find the joy and beauty of prayer.
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