Likkutei Etzot – New beginnings: A blog about spirituality, chaplaincy and renewal

When in doubt, don’t overthink

Life is a series of tests. No, not the kind we take in school. The kind in which we have to make a choice and hope that the choice in front of us is the best possible solution in a given situation. At times, it is important to confront our problems with a multi step approach in which we try to imagine the results of several possible outcomes before choosing the “best” approach as we see it. Of course, if you are like me, you get stuck in this overthinking state and perhaps never even get to the solution. And even if you make a choice, you spend hours, days, perhaps weeks replaying the options in your head.

Last year, I spent a bit of time writing about and reflecting on some of Rebbe Nachman’s teachings on faith from the work Likkutei Etzot, a book that gathers quotations and aphorisms based on the teachings of Rebbe Nachman of Breslov (see here for the introduction to this series and search throughout for the previous pieces I wrote up at that time). In circling back around to this book while doing some further reflective work, I came across two important and complimentary aphorisms about overthinking.

.הַחָכְמוֹת מַזִּיקִים מְאֹד לְהָאָדָם, וְהַחֲכָמִים נִלְכָּדִין בְּחָכְמָתָן שֶׁל עַצְמָן. וְצָרִיךְ לְהִתְרַחֵק מְאֹד מִכָּל מִינֵי חָכְמוֹת שֶׁיֵּשׁ לִקְצָת אֲנָשִׁים שֶׁהֵם חֲכָמִים בְּעֵינֵיהֶם, וְנִדְמֶה לָהֶם שֶׁהֵם יוֹדְעִים חָכְמוֹת גְּדוֹלוֹת בַּעֲבוֹדַת ה’. כִּי כָּל אֵלּוּ הַחָכְמוֹת הֵם שְׁטוּתִים גְּדוֹלִים, כִּי אֵין צְרִיכִין אֵלּוּ הַחָכְמוֹת כְּלָל לַעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ. כִּי הָעִקָּר הוּא רַק תְּמִימוּת וּפְשִׁיטוּת וֶאֱמוּנָה שְׁלֵמָה בְּהַשֵּׁם יִתְבָּרַךְ וּבְצַדִּיקֵי אֱמֶת. אַף עַל פִּי שֶׁגַּם בְּהַתְּמִימוּת צְרִיכִין לִזָּהֵר לִבְלִי לִהְיוֹת שׁוֹטֶה, אַף עַל פִּי כֵן חָכְמוֹת אֵין צְרִיכִין כְּלָל. וִיכוֹלִין לָבוֹא לְשִׂמְחָה גְּדוֹלָה עַל־יְדֵי תְּמִימוּת וֶאֱמוּנָה בִּפְשִׁיטוּת גָּמוּר: (שם)

Sophistication can be very harmful. Thinkers are easily trapped in their own wisdom. Keep well away from the wisdom of those self-important people who believe they know great truths about serving God. Their wisdom is nothing but foolishness. All their sophistication is quite unnecessary in serving God. The main thing is to be pure and simple and to have pure faith in God and His Tzaddikim. True, you have to be careful that you are being pure and simple as opposed to idiotic. But sophistication is entirely unnecessary. Simplicity, purity and faith can bring you to great joy (Ibid.).

. זֶה עִקַּר הַחָכְמָה, שֶׁיַּשְׂכִּיל שֶׁרָחוֹק מִמֶּנּוּ הַחָכְמָה: (לק”ת סי’ פ”ג)

The greatest sophistication is to work out how to avoid sophistication (Ibid. 83).
Likkutei Etzot, Temimut 5 and 6

Rebbe Nachman suggested an interesting balance in our lives. On the one hand, we are to avoid sophistry and the “deep” thinking of those who claim to have all the answers. On the other hand, as is evidenced in this second quote, the need to avoid sophistication is not a suggestion of not learning and thinking. Rather, it is the recognition that we must not allow our minds to take control of our heart and soul. There is a place for thinking and a place for putting aside our thinking. For example, in a third piece from this section, we see how Rebbe Nachman sees this sophisticated simplicity.

צָרִיךְ לִזָּהֵר לְקַיֵּם הָעֲבוֹדוֹת הַפְּשׁוּטוֹת וְהַמִּנְהָגִים הַקְּדוֹשִׁים שֶׁל יִשְׂרָאֵל, כְּגוֹן לוֹמַר זְמִירוֹת בְּשַׁבָּת וּבְמוֹצָאֵי שַׁבָּת וְכַיּוֹצֵא בָּזֶה. וְטוֹב מְאֹד מִי שֶׁיָּכוֹל לוֹמַר תְּחִנּוֹת וּבַקָּשׁוֹת הַרְבֵּה, כְּגוֹן הַתְּחִנּוֹת שֶׁבְּתוֹךְ הַסִּדּוּרִים הַגְּדוֹלִים וְכַיּוֹצֵא, וְלֹא כְּמוֹ הַחֲכָמִים בְּעֵינֵיהֶם הַמִּתְלוֹצְצִים מִזֶּה. כִּי בֶּאֱמֶת עִקַּר הַיַּהֲדוּת הִיא פְּשִׁיטוּת וּתְמִימוּת בְּלִי שׁוּם חָכְמוֹת כְּלָל: (שיחות הר”ן סי’ קנ”ה)

You should be careful to follow the simple devotions and sacred customs of Israel such as singing songs on Shabbat and at the conclusion of Shabbat, and similar practices. It is good to recite many prayers and supplications — such as those printed in the large prayer books. People think it is clever to ridicule these practices. But they are wrong. The essence of Judaism is simplicity and purity, without sophistication at all (Rabbi Nachman’s Wisdom 155).
Likkutei Etzot, Temimut 7

Circling back around to our topic, I think the same advice we see in these three pieces can be extremely important in creating a mindset that can help us overcome the doubts we have about our choices (see this short piece on analysis paralysis). It is important to think through the possibilities we have before us, at least the ones we can anticipate. This is true in all aspects of our lives, from choices in career and place to live to the ways we enhance our spiritual and emotional lives. Yet, we cannot just remain in the planning and thinking stages. We need to make decisions and take action.

There is a time for study and reflection and there is a time for action. In the moments of action, we cannot get bogged down in the questions. This is the sophisticated simplicity that Rebbe Nachman suggests to us.

As you go about your day, may you find the ability to foster this sophisticated spirituality and through that reach new heights in your spiritual and emotional growth.

If you or someone you know is looking to forge ahead and set new goals for the journey of life or trying to find a sense of meaning in life, we are here to help foster spiritual and emotional growth and change. Schedule your appointment today here. For more information, please contact New Beginnings Spiritual Coaching and Consulting LLC at 732-314-6758 ext. 100 or via email at newbeginningsspiritualcoach@gmail.com

Rebbe Nachman’s Advice # 22 – Strengthening Faith through Rejoicing

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:

נא. עַל־יְדֵי שִׂמְחַת תּוֹרָה וּמִצְוָה עַד שֶׁמְּרַקֵּד מֵחֲמַת שִׂמְחָה, עַל־יְדֵי זֶה נִתְעַלֶּה הָאֱמוּנָה הַקְּדוֹשָׁה: (לק”ת סי’ פ”א)

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

Rebbe Nachman’s Advice # 21 – Maintaining Simple Faith

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.”

מז. וְצָרִיךְ לִזָּהֵר מְאֹד שֶׁלֹּא לְהַבִּיט כְּלָל בַּסְּפָרִים הַמְדַבְּרִים מֵחֲקִירוֹת, כִּי הֵם מַזִּיקִים וּפוֹגְמִין מְאֹד אֶת הָאֱמוּנָה הַקְּדוֹשָׁה. וּכְבָר מְבֹאָר זֶה בְּכַמָּה מְקוֹמוֹת, אַךְ צָרִיךְ לִכְפֹּל כַּמָּה פְּעָמִים אַזְהָרָה זֹאת לְבַל יֹאבַד עוֹלָמוֹ כְּרֶגַע חַ”ו: (שם)

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.

Rebbe Nachman’s Advice # 20 – Verbalizing Our Desire to be Believing People

It is not simple to be faithful, believing people. The world is complicated. We constantly read about the negative things going on in the world. And even when we read something uplifting and positive, it is easy to fall back into the skeptical, when is the other shoe going to drop mode. We wish we could see things positively but it is quite difficult. Even with all the tools at our disposal, the self-help tips, etc. we still don’t have a single solution other than constant vigilance. Interestingly, Rebbe Nachman offers an approach to strengthening/reinforcing our sense of faith that is simple and profound. He suggests:

מה. הָאֱמוּנָה תּוֹלָה בַּפֶּה שֶׁל הָאָדָם, שֶׁצְּרִיכִין לְדַבֵּר הָאֱמוּנָה בַּפֶּה, כְּמוֹ שֶׁכָּתוּב: “אוֹדִיעַ אֱמוּנָתְךָ בְּפִי”. וְעַל־כֵּן כְּשֶׁאָדָם נוֹפֵל מֵאֱמוּנָה חַ”ו, עֵצָה לָזֶה – שֶׁיְּדַבֵּר הָאֱמוּנָה בְּפִיו, שֶׁיֹּאמַר בְּפֶה מָלֵא שֶׁהוּא מַאֲמִין וְכוּ’. כִּי זֶה בְּעַצְמוֹ שֶׁמְּדַבֵּר בְּפִיו דִּבּוּרֵי אֱמוּנָה, זֶה בְּעַצְמוֹ הוּא בְּחִינַת אֱמוּנָה. גַּם עַל־יְדֵי זֶה זוֹכֶה לָבוֹא לֶאֱמוּנָה שְׁלֵמָה, כִּי הָאֱמוּנָה תּוֹלָה בַּפֶּה שֶׁל אָדָם כַּנַּ”ל: (לק”ת סי’ מד)

Faith depends on a person’s mouth. We must say we believe — say it out loud! As it is written in the Psalms (89:1) “I will make known Your faithfulness with my mouth.” When a person has a crisis of faith, or even passing doubts, it is very good if he says out loud: “I believe.” Just expressing your faith in words is itself one kind of faith. Through doing this you can come to genuine faith (44).

Very simply, if you want it, verbalize it. Of course, if things were only this simple most of us would not be in this struggle. As such, what is underlying this suggestion?

When we verbalize our thoughts, first and foremost we are narrowing our focus through the words we choose to use. Thoughts can get jumbled and go all over the place. Speaking forces us to hear aloud the thoughts and begin to grapple with them. When it comes to faith and doubt, our mind goes through multileveled analysis, oscillating between faith and skepticism. While it is true we can say “I believe” and not really believe, once we speak those words, we begin to find it a bit harder to maintain the skepticism. Most of the time, our ideal self prefers not to be seen as a lier, even if one is alone.

To me, this verbalization is the concretization of our thoughts and feelings. When we declare to ourselves, I do believe, we are claiming that faithful side for ourselves. Does it get rid of the skepticism? No! But it does begin to guide us towards having genuine faith for it opens the door for us.

If perhaps you are struggling with your faith and desire to strengthen this part of yourself, I would suggest this as another tool to bring to the table along your journey along a path of faith and belief.

Rebbe Nachman’s Advice # 19 – When physical struggles are spiritual struggles.

How many times do we suddenly feel a stiffness and have questions as to why this pain is suddenly upon us? I know that often what is ailing me physically is not coming just from sitting or moving the wrong way but from something deeper. We know our physical pain is often the outward manifestation of spiritual, social or emotional pain. This is why good holistic medicine offers people supports that move beyond the questions of just where does it hurt to questions about what is currently going on in one’s life and explorations of current stressors that might need to be expressed. Truth be told, like so much else in modern spirituality and psychology literature, these wisdoms are not new. They are known thoughts and ideas we have been exploring for centuries.

For example, the below quote from Rebbe Nachman suggests when we find ourselves struggling with our faith, as we so often do, we are more susceptible to struggles that cannot be cured by simply taking a pill, calling on Gd to help or even relying on the merits of our ancestors (a deeper topic that isn’t directly tied into my train of thought in this piece). Many of our difficulties stem from the imbalance we might be experiencing. Or, as Rebbe Nachman suggests:

הָעִקָּר הוּא הָאֱמוּנָה. וְצָרִיךְ כָּל אֶחָד לְחַפֵּשׂ אֶת עַצְמוֹ אִם אֱמוּנָתוֹ שְׁלֵמָה, וּלְחַזֵּק אֶת עַצְמוֹ בֶּאֱמוּנָה תָּמִיד. כִּי עַל־יְדֵי פְּגַם אֱמוּנָה בָּאִים מַכּוֹת מֻפְלָאוֹת, שֶׁאֵין מוֹעִיל לָהֶם לֹא רְפוּאוֹת וְלֹא תְּפִלָּה וְלֹא זְכוּת אָבוֹת. גַּם אֵין מוֹעִיל לְהַחוֹלֶה קוֹל צְעָקוֹת שֶׁל אָח וּגְנִיחוֹת. כִּי לִפְעָמִים מוֹעִיל לְהַחוֹלֶה אֵלּוּ הַקּוֹלוֹת, שֶׁמְּרַחֲמִין עָלָיו עַל־יְדֵי זֶה, אֲבָל עַל־יְדֵי נְפִילַת הָאֱמוּנָה גַּם אֵלּוּ הַקּוֹלוֹת אֵין מוֹעִילִין: (לק”ת סי’ ה’ אות א’)

The main thing is emunah (faith). Every person has to search within himself and strengthen himself in faith. The fall of faith brings to astounding afflictions, for which neither medicines, nor prayer, nor ancestral merit helps. Neither is the sick person helped by the sound of his sighs and groans. There are times when such sounds help the sick person by arousing mercy for him. But on account of the fall of faith, this, too, does not help (II 5:1).

Strengthening our sense of faith is a foundation of regular spiritual growth. By faith, I am not speaking in a narrow sense, though Rebbe Nachman would be more limiting as to the word’s definition. I am speaking in the broad sense of recognizing that spiritual contentment and spiritual struggle will have a positive or negative effect, respectively, on our lives. We are tasked to always be strengthening our faith, a theme we have seen in some of the other quotes from Rebbe Nachman. Through this spiritual vigilance, we often have the fortitude to overcome many obstacles.

It is important for me to emphasize that this is not a post suggesting that modern medicine or taking care of our physical health is unimportant. It is of paramount importance to be vigilant with our bodies and couple that with spiritual/emotional vigilance. And while Rebbe Nachman had many negative things to say regarding physicians (keeping in mind in his late 18th century/early 19th century world doctors did not have nearly the amount of knowledge or tools at their disposal as they do today), I think we can read his words in light of our seeing ourselves in the holistic way I mentioned above.

Rebbe Nachman’s Advice # 18 – What is my real motivation

Today, I am thinking about my motivations. Why do I do the things I do? Why share my thoughts with others through this medium? Why do I help others in times of crisis? Why do I live a life focused on spiritual growth? These questions, among others, are part of my daily reflections. Of course, at times one question sticks out more than the rest while other questions percolate below the surface, ready to come forth when they need time and reinforcement.

I am reminded of this because of the following idea from the thought of Rebbe Nachman.

לח. אִישׁ אֱמֶת שֶׁעוֹשֶׂה כָּל הַמִּצְווֹת בְּכָל הַדִּקְדּוּקִים בֵּינוֹ לְבֵין קוֹנוֹ כְּמוֹ בִּפְנֵי בְּנֵי אָדָם, וְאֵין חִלּוּק אֶצְלוֹ כְּלָל, כִּי אֵין בּוֹ שׁוּם צַד שֶׁקֶר לַעֲשׂוֹת חַ”ו אֵיזֶה תְּנוּעָה בַּעֲבוֹדָתוֹ בִּשְׁבִיל בְּנֵי אָדָם, הוּא מַמְשִׁיךְ לְעַצְמוֹ כֹּחַ כָּל הַצְּדָקוֹת, וְעַל־יְדֵי זֶה הוּא מְבַטֵּל מַחֲשָׁבוֹת שֶׁל כְּפִירוֹת הַנַּ”ל: (שם)

A person should be so honest that when he carries out the mitzvot and all their fine details it is for the sake of God alone. Even if he were completely alone with no one to watch him, he would still carry them all out scrupulously. Being free of the slightest hint of dishonesty, he would never do anything merely to impress others (Ibid.).

Do my motivations change if others watch me do an action? Am I consistent in private and public? Being consistent in our inner and outer selves is quite difficult. It is something that I know to be a daily struggle. Most of us tend to find elements of our motivations coming from external incentives, whether honor, glory, the hope someone will return the favor (quid pro quo), etc. This is not a negative. Yet, this cannot be seen as an ideal for us to live by. While it is part of our growth to need these external incentives for our growth, the true goal is to move beyond the reward and do it for its own sake. To me, reading these words of Rebbe Nachman, I am reminded of this statement from Pirkei Avot, Ethics of our Fathers:

אַנְטִיגְנוֹס אִישׁ סוֹכוֹ קִבֵּל מִשִּׁמְעוֹן הַצַּדִּיק. הוּא הָיָה אוֹמֵר, אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, אֶלָּא הֱווּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס, וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם:

Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you.
Pirkei Avot 1:3

Our spiritual growth is a continuous process of struggle to be consistent in the motivations for all we do. Today, may we reflect on what makes us do the great things we do and begin working on aligning our real motivations with the actions we take.

Rebbe Nachman’s Advice # 17 – When Silence is the Epitome of Faith

Much of life is the struggle of our sense of control (The introduction to the Breslov Haggadah – free download here – presents a read of the sin of Adam and Eve as a sin presuming humanity has “real” control). We tend to believe we are in control of everything. Each of us struggles with this sense of self. Part of our expression of this control comes from our speech. While it is often important to speak up to protect ourselves, it is not without consequence. We find ourselves regularly in conflict with each other. This is true, even when we are right. Because being right can have unintended consequences.

In this piece from Rebbe Nachman, I find an approach to how we can overcome the sense of control we often struggle with. It comes from the importance of cultivating our ability to be silent.

לז. עַל־יְדֵי מַחְלֹקֶת, עַל־יְדֵי זֶה נוֹפְלִים מַחֲשָׁבוֹת שֶׁל רְשָׁעִים שֶׁהֵם מַחֲשָׁבוֹת שֶׁל כְּפִירוֹת עַל אֲנָשִׁים כְּשֵׁרִים. וְהַתִּקּוּן לָזֶה, שֶׁיִּשְׁתֹּק וְיִמְסֹר הַמִּלְחָמָה לַה’: (לק”א סי’ רנ”א)

Controversy and divisiveness can cause even God-fearing people to start having doubts about their beliefs. The answer is to be silent. And to leave the battle to the Lord (251).

Silence is not merely a passive state of allowing someone to take advantage or to trample over you. Here, Rebbe Nachman is suggesting that silence is a deliberate practice of realizing that very often, even if we think our approach might be the better approach, it is important to practice restraint and it is important to recognize that while we might think we are right, maybe the way we want to approach the situation requires a different, thought out strategy. Faith is recognizing that we don’t really know. Faith is often taking a step back and allowing things to play out instead of trying to force a situation into a certain box.

Spiritual growth is a constant approach of striving forward. To strive forward we need to work on our ability to cultivate connection and peacefulness. We cannot grow if things around us are broken, are divided. Sometimes these breaks are real and sometimes they are perceived to be broken. And sometimes the brokenness comes because we react instead of taking a moment, being in silence, and seeing the situation for its broader implications.

May each of us learn the art of silence as an act of expressing our faith.

Rebbe Nachman’s Advice # 16 – Working towards Seeing is Believing

This week’s Torah portion, Ki Tissa, brings us to the story of Israel’s almost cataclysmic choice, the fashioning and worshipping of the Golden Calf, the Egel HaZahav. While there is a debate about whether the idol was to replace Gd or Moses or perhaps even both, there is an interesting, underlying spiritual question regarding the story. There is a famous statement, Seeing is Believing, yet how often is this statement proven false. In the story of the worshipping of the Golden Calf, this idea is proven false, for the Israelites had experienced Gd’s miracles and heard Gd’s “voice” and yet a short time later they fall into this ultimate of violations of faith.

If seeing is believing is not an absolute reality, how come this is a go to statement for so many. Sure, we often use it sarcastically, but within the sarcasm must be a modicum of believing it to be true. Perhaps, we can suggest an approach from Rebbe Nachman. I present two quotes from Likkutei Etzot about making our faith so strong that it is as if we are really seeing it (and See here (Rebbe Nachman’s advice # 10) for a parallel text and my thoughts):

עִקַּר שְׁלֵמוּת הָאֱמוּנָה הוּא, שֶׁיִּתְחַזֵּק בֶּאֱמוּנָה חֲזָקָה כָּל כָּךְ עַד שֶׁתִּהְיֶה בְרוּרָה וְזַכָּה מְאֹד, עַד שֶׁיִּהְיֶה דּוֹמֶה בְּעֵינָיו כְּאִלּוּ רוֹאֶה בְּעֵינָיו מַמָּשׁ הַדָּבָר שֶׁמַּאֲמִין בּוֹ, וְכַמְבֹאָר לְעֵיל (בְּאוֹת ל”ב [צ”ל אוֹת כ”ח]): (לק”א סי’ רל”ד)

Faith must be a complete and very clear faith, such that because of his faith it seems to him as if his eyes see the very thing he believes in
Likkutei Etzot Truth and Faith # 36

כְּשֶׁאָדָם חָזָק בֶּאֱמוּנָה מְאֹד, זוֹכֶה אַחַר כָּךְ לָבוֹא אֶל הַשֵּׂכֶל, וְכָל מַה שֶׁמַּחְזִיק אֶת עַצְמוֹ בֶּאֱמוּנָה יוֹתֵר, בָּא אֶל שֵׂכֶל יוֹתֵר. כִּי הַדָּבָר שֶׁהָיָה צָרִיךְ מִתְּחִלָּה לְהַאֲמִין מֵחֲמַת שֶׁלֹּא הֵבִין הַדָּבָר, זוֹכֶה אַחַר כָּךְ לַהֲבִינוֹ בְּשֵׂכֶל עַל־יְדֵי אֱמוּנָתוֹ הַחֲזָקָה. אַךְ אַחַר כָּךְ יֵשׁ לוֹ דְּבָרִים גְּבוֹהִים יוֹתֵר, שֶׁהֵם נִסְתָּרִים מִמֶּנּוּ וְאֵינוֹ יָכוֹל לַהֲבִינָם בְּשֵׂכֶל, וַאֲזַי צָרִיךְ לְהִתְחַזֵּק אֶת עַצְמוֹ יוֹתֵר בֶּאֱמוּנָה, לְהַאֲמִין בְּמַה שֶּׁנִּסְתָּר מִמֶּנּוּ עַתָּה וְאֵינוֹ מֵבִין בְּשֵׂכֶל, עַד שֶׁיִּזְכֶּה לְהָבִין גַּם אֵלּוּ הַדְּבָרִים בְּשֵׂכֶל, וְכֵן לְעוֹלָם. אֲבָל לָזֶה צָרִיךְ לִהְיוֹת הָאֱמוּנָה חֲזָקָה מְאֹד מְאֹד עַד שֶׁתִּתְפַּשֵּׁט הָאֱמוּנָה בְּכָל הָאֵיבָרִים, וְאָז יוּכַל לִזְכּוֹת לָבוֹא אֶל הַשֵּׂכֶל עַל־יְדֵי הָאֱמוּנָה כַּנַּ”ל: (לק”א סי’ צ”א)

If you are very strong in your faith you will eventually reach understanding of what you believe in. The stronger your faith the greater your understanding will be. At the outset you have no option but to have faith because you cannot understand the matter rationally. Through faith you will come to understand it. Except that then there will be new, more exalted levels which are still hidden from you and beyond your ability to understand rationally. Here again you will have to make the effort to believe. You must always have faith in the levels that are hidden from you. In the end you will understand them also. And so the process goes on. The main thing is that your faith must be so strong that it spreads to all your limbs. This faith will bring you to true wisdom (91).
Likkutei Etzot Truth and Faith # 32

Rebbe Nachman is suggesting that our life goal should be the constant work around strengthening our faith. We cannot just go through life and presume we will have the belief and fortitude to overcome moments that challenge us. We have to prepare, we have to work on it. We have to study and reflect on what it means when we say we believe or we have faith in… Is it just words or is it part of our essence? And, from his words, it seems like even when it is something that is seemingly well established, we must continue to work on it.

I can imagine that for the Israelites, it is this latter point which was a problem. They were witness to things that are improbable/impossible. They experienced miracles that the world has never seen. And yet, that wasn’t enough because the experiences needed constant reinforcement. Sure, one could argue that the Torah’s story presumes that they saw regular “miracles” like the manna and the protective clouds around the encampment. Nevertheless, regular “miracles” lose potency over time; they become routine. Once they become routine, the inspiration dissipates.

When life becomes routine, we lose the inspiration to grow. When we purposefully work on seeing and experiencing the simple inspirations in life, we can maintain and grow in our sense of awe at the wonders of the world. Faith is a constant goal. And if we constantly strive, perhaps we really will have seeing is believing moments. May we merit to have times when we are open to truly seeing the beauty of our path, our journey.

Rebbe Nachman’s Advice # 15 – Purim 2 – the relationship of Purim to Pesach

Tonight we celebrate Purim. We celebrate this day with four rituals:

Reading Megillat Esther at night and during the day
Mishloah Manot – sending gifts of food to friends
Matanot L’Evyonim – giving food/money to those less fortunate to be able to celebrate Purim
Seudat Purim – A special celebratory meal on the day

These four mitzvot speak to the joy of survival, remembering through reading, celebrating with food, connecting to others and caring for others. Interestingly, there is a fifth mitzvah of Purim, though not directly related to Purim. The Shulchan Aruch states:

שואלים בהלכות פסח קודם לפסח שלשים יום

We learn the halakhot of Pesach for 30 days before Pesach.
429:1

Since Purim is 30 days before Pesach, we would therefore need to start the study of laws of Pesach on Purim. There are various connections between the two holidays, from the idea that the crucial moments of Megillat Esther took place around Passover, to the common theme of the two days of going from persecution to freedom. Perhaps we can argue that by studying about Pesach on Purim, we bring those two days together.

Another way to look at this is the following from Rebbe Nachman:

פּוּרִים הוּא הֲכָנָה לְפֶסַח. עַל־יְדֵי מִצְווֹת שֶׁל פּוּרִים זוֹכִין לִהְיוֹת נִשְׁמָרִין מֵחָמֵץ בְּפֶסַח: (לק”ת סי’ ע”ד)

Purim is a preparation for Pesach. Through the mitzvah of Purim we are protected from chametz on Pesach (Likutey Moharan II, 74)

The mitzvot of Purim that Rebbe Nachman is referring to are the four primary commands of the day. Through the remembering, celebrating with food, connecting to others and caring for others. we are showing that we are not selfish, filled with “leaven” a symbol of arrogance. There is a trope in mystical thought that part of our mission before Passover is to remove our spiritual chametz, our arrogance. Through celebrating with others and making sure others can celebrate, we begin the process of removing the husk of seeing the world just through our eyes. We put ourselves in relationship with others, which requires a certain basic humility. And we show this by beginning our reflections about Pesach on Purim, literally bridging the two days together.

On this Purim, may we experience the joy of the day and may this celebration be the opening steps to a deep and meaningful Passover preparation season.

Rebbe Nachman’s Advice # 14 – Purim – Joyfulness overcomes the harshness of life

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:

א. עַל־יְדֵי שִׂמְחַת פּוּרִים בְּהַמְחָאַת כַּף וְרִקּוּדִין, עַל־יְדֵי זֶה מַמְשִׁיכִין בְּחִינַת קַבָּלַת הַתּוֹרָה בְּנִגְלֶה וְנִסְתָּר, שֶׁהוּא בְּחִינַת הֶאָרָה הַנִּפְלָאָה שֶׁל מָרְדְּכַי וְאֶסְתֵּר, וְזוֹכִין לְקַיֵּם מִצְוַת סְפִירַת הָעֹמֶר כָּרָאוּי, וּמַכְנִיעִין קְלִפּוֹת הָמָן עֲמָלֵק יִמַּח שְׁמָם. וְנִתְבַּטֵּל הַגַּאֲוָה וְהָעֲבוֹדָה זָרָה וְהַכְּפִירוֹת, וְנִמְשָׁךְ אֱמוּנָה גְּדוֹלָה וְחָכְמָה דִּקְדֻשָּׁה וְחַיִּים וַאֲרִיכוּת יָמִים, וּמַמְתִּיקִין כָּל הַדִּינִים וְנִתְבַּטְּלִין כָּל הַגְּזֵרוֹת מִיִּשְׂרָאֵל: (לק”א סי’ י’ אות ח’ ט’)

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.

״וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר״, אָמַר רַב אַבְדִּימִי בַּר חָמָא בַּר חַסָּא: מְלַמֵּד שֶׁכָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא עֲלֵיהֶם אֶת הָהָר כְּגִיגִית, וְאָמַר לָהֶם: אִם אַתֶּם מְקַבְּלִים הַתּוֹרָה מוּטָב, וְאִם לָאו — שָׁם תְּהֵא קְבוּרַתְכֶם. אָמַר רַב אַחָא בַּר יַעֲקֹב: מִכָּאן מוֹדָעָא רַבָּה לְאוֹרָיְיתָא. אָמַר רָבָא: אַף עַל פִּי כֵן הֲדוּר קַבְּלוּהָ בִּימֵי אֲחַשְׁוֵרוֹשׁ, דִּכְתִיב: ״קִיְּמוּ וְקִבְּלוּ הַיְּהוּדִים״ — קִיְּימוּ מַה שֶּׁקִּיבְּלוּ כְּבָר

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.