chassidus – The Tree of Life

Free Will

Freedom and Responsibility:

Mankind was given free will, as denoted by the two inclinations, inferred, according to the sages, by the doubling of the Hebrew letter “yud,” in the word yetzer, when used to describe the creation of man (Genesis 2:7). Notably, the word, yetzer, when used to describe the creation of animals, only uses one “yud,” because animals only have one inclination, i.e., their “instinctual drive.” (Genesis 2:19). Yet, mankind has both a good inclination and an evil inclination.

Additionally, there are consequences for the choices we make in life: “I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live” (Deuteronomy 30:19, JPS). If we follow our good inclination, by focusing on H’Shem, and performing the mitzvot, we will receive blessings in our lives. Conversely, if we permit our evil inclination to get the better of us, the consequences are described as curses.

We need to establish our proper conduct in this world. We are commanded “to love the L-RD thy G-d, to walk in His ways, and to keep His commandments” (Deuteronomy 30:16, JPS). This includes making rational decisions for ourselves in accordance with G-d’s will. We also need to accept responsibility for the choices we make; if we err, there will be negative consequences.

Doing good starts with awareness of the struggle between the yetzer tov (good inclination) and the yetzer hara (evil inclination). H’Shem encourages to choose the good by way of His promptings. We may do so by attempting to reign over the emotions and desires of our heart, that could otherwise lead us astray. Our rational mind needs to be set above this struggle, in order to make the right decision in any given moment. Sifting through our subjective experience, we need to sort out right from wrong. We need G-d’s directive in order to do so.

The Pardon

Elul Preparation: Day 27 – The Pardon

In regard to the Thirteen Attributes of Mercy, we should keep in mind, that when a sin is committed we may appeal to G-d’s mercy. When we receive G-d’s forgiveness, we are pardoned for our transgression. This is also encapsulated in the thirteen attributes, “forgiving iniquity and transgression and sin” (Exodus 34:7).

The question may be asked whether or not thorough G-d’s mercy, His forgiveness also includes atonement. The main requirement for atonement is repentance, or in Hebrew, teshuvah, a return to G-d. This is the start of reconciliation between G-d and man.

Yet, this is a two-way interaction, that through G-d’s mercy, we are forgiven. However, teshuvah requires a change of heart, and commitment to not only abstain from sin; rather also, to do good. Therefore, we must compel ourselves to undertake an effort to be proactive in endeavors that will benefit the soul. Several undertakings are recommended:

It is written elsewhere that the study of Torah and acts of loving-kindness (gemilut chasadim) atone for sin (Talmud, tractate Berachos). This may be understood as two ingredients in the overall “recipe” for teshuvah. So, that rather than the effects of sin lingering, or being prone to fall back into sin, these two endeavors should guard us against future sin.

Add to this the recital of the thirteen attributes, in an earnest appeal to H’Shem. In acknowledgment that we cannot stand on our own, we must keep these in mind. When we recite these during the High Holiday services, a sense of humility should be fostered in our hearts as we acknowledge our spiritual weakness, and His merciful response to us.

Holy Discomfort

If the animal soul is neglected, as required to follow the pursuits of the godly soul, how will this affect the psyche? The soul may be nourished by the righteousness that ensues on the derech (path), when it applies itself to study and prayer. Yet, the resistance from the animal soul may manifest in unpleasant feelings, because it is being deprived of its way upon the person. So, there is the soul, with all of its attributes, divided into the godly soul, and animal soul. Yet, these two are part of the whole. Therefore, both affect the person, within the framework of mind, body, and spirt.

In a sense, the distaste that the animal soul has for things spiritual may show up as negative emotions, that wear upon the person. Is this a sign that something is wrong with the person? On the contrary, it is like the feelings and discomfort we have when fasting on Yom Kippur. We are fasting for the sake of our soul; yet, the accompanying unpleasantness of the fast are a sign that it is working, like purifying us from the dross, until we are refined.

So even that well know adage from the secular world of exercise applies: no pain, no gain. If G-d made all things holy, wholly pleasant to the soul, without any resistance from the yetzer hara (stemming from the animal soul), then it would be easy to do good, and what reward could there be for that? Rather, because of the challenges and difficulties that oppose our endeavors to follow the path of righteousness, we are rewarded, both in this life, and the World to Come.

Tikkun HaNefesh: Day 2

Taming the Soul: Teshuvah & Binah

Upper teshuvah, in particular, according to the TANYA is associated with Binah; thus, it can be inferred that the cognitive powers of the attribute of Binah (Understanding) in the soul, may be used to foster teshuvah through discernment of the condition of one’s soul. May our souls reach the potential benefit designated, through a thorough reflection upon our faults, character defects, and aveiros, in order to gain more insight into our lives, for the sake of tikkun haNefesh (renewal of the soul).

To determine the state of the soul is a necessary task, especially beginning 30 days prior to Rosh HaShannah. If the soul is in disarray, its waywardness going unnoticed, now is the time to begin to make amends. Taming the soul is an endeavor that ranks in importance, higher than organizing our closets, cabinets, or files on a PC. If we take good care of our place of residence, how much more so should we invest in the purification of the soul? Namely, our souls are sanctified through observance of the mitzvoth (commandments). Yet, our character development may get neglected, like a car in need of a tune-up.

The solution is to be mindful enough throughout the day of our composure, adjusting our awareness to any neglected feelings or thoughts that are not in alignment with the ideal state of our soul. Thus, we can be reconciled to G-d, by taming our souls, day by day. We should also set aside a certain period of time, even if for only five minutes, to examine the conscience.

Gradually, we may recover our essential selves, by way of a continual teshuvah, rediscovering aspects within the framework of our character that need attention, for the sake of renewal. The month of Elul provides a thirty-day period to refine the soul in a manner befitting each of us.

Let the Light Shine

motzei Shabbos: parasha Tetzaveh 5783

(based on Likutei Amarim – beginning of ch.29)

The light of the seven-branched menorah in the Mishkan (portable tabernacle of the desert was like the original light (ohr chadash) of creation, even before the sun, moon, and the stars were created. How so? First of all, the mishkan itself is likened to a microcosm of the world. This is derived by the sages, who noted the parallel language between the creation narrative, and the building of the Mishkan. Additionally, the accoutrements of the miskan are likened to aspects of the soul. Hence, it follows that the menorah may be understood as symbolic of the light of the soul: “The spirit of man is the lamp of the L-RD” (Proverbs 20:27, JPS).

The Tanya references the teaching from the Zohar, concerning chochmah, a window within the soul, whereof the divine light may shine through, if we do not “pull down the shades,” so to speak by way of darkening our minds and tainting our soul with the stains of our aveiros (sins). Thus, if we are unable to let the light shine through, the Tanya recommends, based on a passage in the Zohar, that we may seek to “crush” our egos, through introspection, resulting in alleviating the darkness that obscures the light in our souls.

“True sacrifice to G-d is a contrite spirit; G-d, You will not despise a contrite and crushed heart.” – Psalms 51:19, JPS 1985 Tanach

Light of Torah

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The Full Blessing

“Sur meira, v’asei tov.” (Avoid evil, do good). – Psalm 34:15

Especially when we consider our mitzvoth, avodah, and Yiddishkeit, that may all be flourishing, we can easily overlook areas of our lives, where we fall short of the standard, prescribed for the pious. That is to say, that every area of our life should represent our values. Inasmuch that Abraham, Isaac, and Jacob were blessed “in everything, through everything, and with everything,” this implies according to the Talmud that in this life they had already received a taste of Olam Haba (the-World-to-Come; Bavra Batra 16b-17a). Thus, they were blessed with heavenly as well as earthly blessings; perhaps, their blessings rested upon their character, inasmuch that the Talmud also asserts that the yetzer hara (evil inclination held no sway over them (ibid.). If so, then all areas of their lives may have been blessed because there was no corruption to be found lurking about in the corners of their personal lives.

Yet, we are not on the level of Abraham, Isaac, and Jacob, in terms of our challenges in the face of adversity from the yetzer hara (evil inclination). Thus, the TANYA recommends that we need to “turn away from evil” in all areas of our lives, in order to receive the full blessings due to our positive endeavors. In other words, we have the opportunity to bring more blessings into our lives, beyond those we receive from “doing good,” if we sweep out the dust, so to speak, from the places in our lives that need improvement, the faults, and minor sins that have been neglected. These are the aveiros that most people trample upon, figuratively speaking, because they seem trivial in their eyes. If we search our hearts, we may find that we are also guilty of “trampling upon” these sins. Therefore, let us search our minds and heart, and root out the behaviors that prevent us from receiving the full blessings H’Shem would like to grant to us.

note: based on Likutei Amarim, middle of chapter 30

Rearrangement

reflections: Likutei Amarim, middle of chapter 29

If we return to H’Shem, He will return to us (Malachi 3:7, Jeremiah 29:12). As we follow through with a sincere teshuva (repentance; literally, “turning”) in our lives, H’Shem will meet us halfway, in our efforts to return to Him through a thorough shift in our values, and lifestyle. We should examine ourselves each day for the sake of rooting out past sinful habits. Our thoughts should be examined as well as our emotions. Only with help from Above, may we purge ourselves of the accumulation of spiritual darkness that surrounds us as a result of our transgressions. B’ezrach H’Shem.

Thus, this is an ongoing process; additionally, there are levels of teshuvah, inasmuch that the more we change over time, the more we are able to better recognize our faults and make amends for them. This is spiritual progress, based upon an inward desire to cleanse the soul: even to the extent that we may be free, figuratively speaking, from the mire wherein we would otherwise sink. King David’s concern for his sanctity is a positive example, as he said, “My sin is constantly before me,” inasmuch that his recollection of past sins kept him humble and served as a reminder against committing these types of sins in the future.

If only we could be so careful as to recognize that all aspects of our life should fall under the guidance of Torah. In like manner that the Kings of Israel were required to keep a copy of the Torah at hand all of the time, who are we to think that we can do as we please, regardless of the guidelines given to us for a life of sanctity. For the sake of character development, one method of travailing in sincere efforts to change, would be to focus upon a single fault, making an effort to root that out of our lives. There is no better time than now; and no need to put off this resolution.

Let the Light Shine

Tanya Insights: parashas Tetzaveh 5782

(based on Likutei Amarim – beginning of ch.29)

“True sacrifice to G-d is a contrite spirit; G-d, You will not despise a contrite and crushed heart.” – Psalms 51:19, JPS 1985 Tanach

of Laziness & Entropy

“With strength and determination of the heart, against the impulse to evil that causes your body to feel heavy and makes you lazy, from the Animal Soul’s element of earth.”

– The Practical TANYA: Likutei Amarim, middle of ch. 25

If we attribute our laziness, strictly to ourselves, then we may view our laziness as a character trait of the self. From where within ourselves will we draw upon, to challenge ourselves to do better? Our negative character traits stand against us. Yet, if we attribute laziness to the impulse that is derived from the “animal soul,” then we should rely on the power of our “godly soul,” that part of us that contains a reservoir of good, originating with a connection to G-d.

In this fashion, we may overcome the sense of lethargy that the “element of earth” from the animal soul causes us to feel. From the perspective of environmental terms, somewhat “outside of the box,” all things in this world eventually tend towards entropy; this is in accordance with the natural cycles of the Earth. Yet, our godly soul is the part of us that transcends olam hazeh (this world); thus, we may potentially defeat the inertia of our soul, by relying on our connection to G-d.

based upon the TANYA: Likutei Amarim, middle of ch. 25