Nachal novea; makor chochma -
A flowing river; the source of wisdom (Mish. 18:4)
Rav Noson, says that Hashem does not punish out of vengeance, but to save the sinner from eternal destruction, as the verse says, "I, [Hashem], do not desire the death of the wicked [I punish only to arouse sinners to repent, and not to take vengeance. (Metzudas David)], [I do however, desire] the return of the wicked from his way that he may live; return, return from your evil ways; for why should you die, house of Israel?" (Ezekiel 33:11) Hashem is a loving and merciful G-d, as the verse says, "Hashem is good to all; His mercies are upon all His works." (Psalms 145:9) Many other faiths misunderstand the concept of Hashem's love. They claim that since G-d is loving, - one has the license to live a relatively unrestricted life with few limitations as long as one believes. This surely cannot be the true definition of lovib. Without limitations and rules, chaos would prevail, a@ is clearly evidenced today by the breakdown of West6rn' Culture, a culture that was founded upon the principles of freedom, brotherhood, and love. Love should never be confused with@freedom to do as one pleases. . For example, one canW-8t'-'@"co-mmit murder or other crimes with the excuse, "G--8 lo'@e's'-m'e, He won't mind." Hashem may still love this person, but He cannot forgive such behavior, unless the person sincerely repents Love sometimes means saying, "No!", as the so called guardians of freedom, Western. Civilization, are starting to acknowledge. Good parents must restrict their young children from crossing the street unattended. Though the child strongly resents this infringement upon his liberty, to do otherwise would lead to the child's destruction. A child has no awareness of the danger in crossing a busy street and so, needs a parent to guide him. In relation to our limited awareness of what occurs in the spiritual realms, we are like children, not fully understanding of the dangers of transgressing Hashem's laws. Hashem imposes restrictions upon His creatures only for their eternal benefit.
Rav Noson warns that one should never allow himself to become
demoralized from the rebukes contained in any holy book. If this
actually does happen, it is an indication that he has misunderstood the
book and should seek guidance. A person must realize that Hashem desires
that all people should come to a good end. He did not create this world
for everyone to be condemned eternally to purgatory. Rav Noson points
out that Hashem tells us in the Torah, that the main reason for all of
the calamities that have come upon the Jews is that they did not serve
Him with joy, as the verse says, "[The severe punishments that come upon
you] will be a sign and proof to you and your children forever. When [at
the time] you had plenty of everything, you would not serve Hashem your
G-d, with happiness and a glad heart." (Deut. 28:46, 47) Rabbi Nachman
taught that dissatisfaction, depression, and unhappiness are the
underlying causes of all sin. This verse emphasizes that punishment is
the result of sin motivated by unhappiness and dissatisfaction. It is
clear that the goal of rebuke is not to demoralize or drive a person
into depression and unhappiness, but to exhort a person to do good,
which will eventually lead him to Hashem, restoring him to true
happiness.
To ensure that our souls are properly clothed, clean, and white we wear
tzitzes (a four cornered garment with knotted strings attached to each
corner of the garment) as the verse says, "At all times let your
[spiritual as well as physical] garments be white." (Eccl. 9:8) The
Talmud tells us that to accomplish this, one must wear tzitzes
(fringes). (Talmud: Shabbos 153) The reason for this is that spiritual
power the fringes influences one to keep all of the commandments of G-d,
as the verse states, "You shall have fringes, that you may look upon it
and remember all the commandments of G-d and do them." (Numbers 15:39)
[Women, although they are not required to wear fringes, do draw from the
spiritual power of the fringes as well. How that happens is beyond the
scope of this sheet, but will be covered, with G-d's help, in a future
issue.
Today, no one is really capable of scolding oneself in the proper way,
and certainly one is not skilled enough to know how to reprimand others.
There have been many who have fallen away from Hashem because they have
weakened their own souls and the souls of others through improper
rebuke. Improper rebuke weakens the soul by dredging up the spiritual
toxins which are byproducts of sin. These spiritual toxins poison both
the mind and the soul and strengthens one's connection to evil. For this
reason Rabbi Nachman said that he could never give anyone words of
rebuke. He understood human frailty and the motives for committing sin,
therefore he had great compassion for wrongdoers. He urged everyone to
go to true Tzakkikim who, [like Moses, who would know how to encourage
the sinner, restore his morale, and], able to correct a person in the
proper spirit so that he is moved to come back to Hashem, as King
Solomon wrote, "For the commandment is a lamp, and the Torah is a light;
and @ way of life arp- rebukes of correction." (Proverbs 6:23) Based on
this verse, Rav Noson says, one must deliver rebuke that leads the
sinner to the way of life, rebuke that arouses warmth and good feeling
within the transgressor. Only this type of rebuke will bring the sinner
closer to Hashem-- this is called true rebuke. Any admonishment that
drives a person away from Hashem, making him fall into despair, is
called rebuke of death, and should never be given, as the verse says,
"Rebuke your fellow, but do not bear [even more] sin on account of him
[as a result of your excessive and harsh rebuke, which will drive he
further away from Hashem]." (Lev. 19:17) (Lekutai Halachoth: Yorah Daya:
Hilchoth Kubud Ra'bo Vi' Talmud Chachom 3:12)
This refers to that which is mentioned above, that the spiritual
energies contained in the tzitzes arouse a sweet fragrance in our souls
motivating us to repent, as alluded to in the verse, "Of myrrh, aloes,
and cassia is [the fragrance ofl all your garments." (Psalms 45:9) [The
verse, in stating that the garments are fragrant, implies that we are
sin-free. But how can that be?-we all do things wrong, dirtying our
spiritual garments. Therefore, we must understand the verse as
indicating that we must focus on the positive, ignoring the stains on
our spiritual clothing, and in this way, we draw out the fragrant
aspects of our garments. This method arouses a good feeling in our
souls, motivating us to do good deeds and learn Torah, causing us to
come closer to Hashem]." When we feel despondent due to our sins, but
focus instead on our good points, we are encouraged to be merciful upon
ourselves and not overly critical. This positive reinforcement helps us
to feel more self-acceptance as well as accepted by Hashem despite our
misdeeds. This helps restore our broken spirits, ultimately enabling us
to return to Hashem. Conversely, focusing on our sins engenders
depression which results in feelings of hopelessness and an
unwillingness to attempt to return or to approach Hashem.
The Talmud relates, "When Hashem taught Moses the thirteen attributes of
His infinite mercy, He was wrapped in a Talis (a larger type of
tzitzes). " (Talmud: Rosh Hashana 17) The thirteen attributes of
Hashem's mercy were revealed to the Jews immediately after they had
committed the worst sin in Jewish history, worshipping the Golden Calf.
By wearing a talis during this revelation, Hashem was hinting that He
judges us through the filter of the spiritual energies of the tzitzes,
by emphasizing and focusing on the good within us, despite even the
worst of sins. By focusing on the good that still can be found within
us, Hashem's compassion is aroused and He can then forgive us when we
seek atonement. This is the reason we wear the Talis the entire day of
Yom Kippur (Day of Atonement.) The repentance process on Yom Kippur
includes confessing all of our sins. When we enumerate our many sins, we
come to realize the magnitude of our guilt and responsibility toward
Hashem. This could easily cause us to fall into depression and despair.
However; the influence of the spiritual energies contained in the Talis
helps us to recognize and admit our guilt in a positive way that
promotes true repentance with growth and healing. Amen! (Lekutai
Halachoth: Orach Chaim: Hilchoth Tzitzes 5:7,8)
The Talmud relates that Rabbi Akiva and three of his students ascended
to heaven and entered into a very high spiritual chamber in heaven
called the "pardes" (orchard). This experience did not harm Rabbi Akiva
in any way. However, Rabbi Akiva's three students were not so fortunate.
One of his students went mad, the other died, and the third, Elisha ben
Abuya became so confused that he lost all faith in Hashem. Because of
his confused state, Elisha violated every commandment in the Torah.
Despite this the great sage Rabbi Meir would run after Elisha to learn
Torah from him. Rabbi Meir had the ability to sift the good from the
bad. He was able to determine what was a valid teaching and what was
not.
Once Elisha was riding on a horse on the Sabbath (a forbidden act) and
Rabbi Meir was walking alongside as Elisha tauqht him words of Torah.
When they reached the maximum limit that it is permitted to travel on
the Sabbath, Elisha told him that he should go back for they had reached
the Sabbath limit. Rabbi Meir insisted that Elisha go back with him,
reminding him that he was Jewish and required to abide by Jewish law
despite the fact that he had sinned so heavily. Rabbi Meir began to
encourage him to repent. Elisha informed Rabbi Meir that he could not,
that he had heard a heavenly voice proclaim, "Return to Me all of my
wayward children except for Achair (Elisha)!" Elisha told Rabbi Meir
this had demoralized him so much that he couldn't repent. After Elisha
passed away the heavenly court did not allow him to enter purgatory,
because of the greatness of his Torah study, however they did not allow
him to enter paradise either, because of his many sins.
When Rabbi Meir was about to die he said to his students that he would
get Elisha into purgatory, so he could gain atonement. Rabbi Meir said
that the sign that he was effective in doing so would be that a column
of smoke would ascend from Elisha's -grave. After Rabbi Meir died, this
indeed happened.
Many years later, when Rabbi Yochanan was about to die, he said, "is
this a great thing that Rabbi Meir has left his teacher to burn in
purgatory? I will grab Elisha and take him out of purgatory and bring
him into paradise. When I take him 'into paradise, who will dare stop
me? [A true Tzaddik has the power and authority to extricate sinners
from purgatory as he sees fit]. The sign that I was successful will be
that the column of smoke that has been ascending over Elisha's grave all
these years will cease." This is what indeed happened. [The reason why
Rabbi Meir was unable to extricate Elisha from purgatory was that he
looked at Elisha, his teacher's face every time he learned Torah from
him. The Talmud says that looking into the face of a wicked person
causes spiritual damage and therefore should be avoided. This situation
somewhat weakened the spiritual powers of Rabbi Meir. Therefore, he was
only able to get Elisha into purgatory, but was unable to extricate
him. (A'naf Yosef)] (Talmud: Chagiga 15a, 15b)
This true story shows us that even if a heavenly voice tells us that
there is no hope for us, we should not pay attention to it. It is only
meant to test our determination to enter the gates of holiness. We
also'see that someone who becomes demoralized has the potential to fall
away from Hashem. We also see that someone who becomes demoralized has
the potential to fall away from Hashem. We further see the great benefit
there is in attaching ourselves to the Tzaddikim, who have the power to
bring healing to even the worst of sinners, even after the Tzaddik has
passed away. Finally, we see the method that Rabbi Meir used in trying
to get Elisha to repent, that Rabbi Meir tried to encourage Elisha ben
Abuya to return and did not condemn him nor did he point out to him his
many serious violations of the law.
Reading the various rebukes and punishments listed in Torah and in the
many sifrai mussar (books that teach morality) may discourage a person.
The harsh language and stern warnings in these books may cause a person
to erroneously conclude that his sins have condemned him to eternal
damnation, making him despondent and fall away from Hashem. The
demoralized person may then discontinue to observe even the few
commandments he had been previously practicing. Rav Noson insists that
such a reaction is improper and unwarranted. Surely the intent of these
books is not to leave the reader petrified and despondent. Hashem's
mercy is as infinite Hashem Himself and His mercy is extended even to
the worst of sinners, as the verse says, "It is through Hashem's
kindness that we are not consumed, because His mercies never come to an
end [no matter how terrible the sin or sinner]." (Lamentations 3:22) To
make one's reverence for Hashem productive and meaningful, he must seek
out the guidance of 8i spiritual expert, a Tzaddik (saint). Such a
person knows how to integrate counsel with correction in the proper
balance. Without such guidance, it would be all too easy to
misunderstand instructions, for moral correction and character
development, resulting in painful and destructive self-condemnation.
RETURN TO HASHEM
Through the observance of Shabbos (the Sabbath) and the other holidays,
one draws to himself the spiritual energies that increase his
intelligence (awareness of Hashem) and respect or awe for Hashem's
greatness (this awe is also called "feae'. In English, the word fear has
negative connotations and it is hard for many to understand how to fear
Hashem and, simultaneously love Him. What many do not understand,
however, is that there are actually two levels of fear. The lower level
is fear of pain or discomfort, the fear of punishment. The higher level
of fear is more accurately expressed in English by the words awe and
reverence. The fear in this case is that sin may cause one to be
distanced from the object of his love and awe (Hashem)). When one
increases his awareness of and respect for Hashem, it usually leads to
true happiness. When one acquires true respect and awe for Hashem, he
draws spiritual perfumes from the upper worlds that only the soul can
detect. These ethereal fragrances cause the soul to feel happy and
revitalized- The Tzaddikim (saints), who have reached this higher level
of fear and deep respect for Hashem, try to distribute this fragrance to
all those who are far from Hashem, by encouraging them. This spiritual
fragrance causes estranged and distant people to acquire a new
appreciation of Hashem and revives their lost and unhappy souls. The
following verses illustrate this point, "Like the scent of goodly oils
is the spreading fame of your great deeds;; your very name is flowing
oil; therefore have maidens loved you ("Spreading the fame..." refers to
the efforts of the great Tzaddikim, who inculcate Jewish souls with a
deep respect for Hashem, drawing forth spiritual nourishment from the
area in heaven called the upper fear (the fragrant oils), causing the
souls to rejoice and ("...therefore have maidens loved you.") inspiring
people who had been very far from Hashem are inspired to return to Him
as well as certain Gentiles inspired to convert (Rashi)]." (Song of
Songs 1:3) "Sustain me [while in exile (Rashi)] with tasty cakes, spread
fragrant apples about me [apples were given to the sick to promote
healing (Tosefta Bava Metzia) In other words, healing of each Jew's
afflicted soul, is derived from the spiritual fragrances accessed by the
great Tzaddikim from the upper fear. This comfort each Jew while in
exile, when Hashem's Divine Presence is concealed from the them. The
only way for the Jews to survive, especially in exile, and to retain
their identity is to obey and respect Hashem's wishes]. I [each Jew] am
sick with love [the Jews thirst for Hashem in exile (Rashi)]." (Song of
Songs 2:5) (Lekutal Halachoth: Yoreh Dayah: Hilchoth Bichor Behamos
Tihora 4:17-20)
VS. HIGHER FEAR-AWE AND REVERENCE
Just as we wear physical clothing to cover our bodies, the soul wears
spiritual clothing, consisting of the good deeds that it performs during
its physical existence. The more good deeds we perform, the more
lavishly the soul is adorned with beautiful spiritual garments. Those
individuals who are delinquent in the performance of good deeds can
arrive in the hereafter naked and embarrassed, devoid of the proper
spiritual clothing to cover themselves. In the hereafter there is no
charity, one can only subsist on the Torah and good deeds he gathered
through his observance and performance of mitzvos, while in the physical
world. The observance or performance of every law and commandment
creates spiritual clothing for the naked soul. The kabbalists say that
one of the most embarrassing experiences of all, is to walk amongst the
other holy souls in the hereafter, without any spiritual clothing to
cover oneself.
FOR THE NAKED SOUL
The spiritual energy of the fringes is derived from the essence of the
skilled and true rebuker. Rebuke is a very delicate subject and one that
gives rebuke must do so in such a way that it leaves the spiritual
clothing of the rebuked looking white and his soul smelling fragrant. A
rebuker must be so skilled that he convinces a person to improve his
conduct in a way that leaves his self-esteem intact, that he still feels
good about himself. Remonstration must be given in such a way as to
avoid stirring up the stench of one's sins. Focusing on a person's sins
and faults raises a foul spiritual odor within one's soul, which only
serves to demoralize and drive the sinner further from Hashem.
Therefore, the rebuker, in addition to castigating the sinner, must
arouse must arouse the fragrant smells contained in the sinnees soul,
which lies dormant within his soul by focusing on the numerous good
deeds that the sinner has done. When this fragrance is aroused, the soul
becomes happy, and the sinner is motivated to come back to Hashem, as
the verse emphasizes, "The fringe(s) [the spiritual energies of rebuke
derived from them, should motivate you to strive for true happiness,
which is brought about through] ... you[r] do[ing] them (all the
commandments), and [so] you don't [become demoralized and fall away from
Hashem through further sin or through harsh and severe rebuke and] go
after your heart and your eyes after which you [might] stray." (Numbers
15:39)
AND REBUKE
The power of the fringes strengthens one's ability to concentrate on his
good points and ignore the bad, as the verse says, "The scent of your
garments is like the scent of Lebanon [referring to the Temple that
whitened (Lebanon comes from the root word lavan--white) our spiritual
garments cleansing them from sin]." (Song of Songs 4:1 1) The sages say
that garments mentioned in this verse refer to the commandments that
involve the garments i.e. the tzitzes. (Medrash Tanchuma 2:40)
ON ONE'S POSITIVE POINTS
The following true story from the Talmud illustrates, as Rabbi Nachman
often taught, how important it is never to fall into despair, no matter
what happens: