Nachal novea; makor chochma -
A flowing river; the source of wisdom (Mish. 18:4)
The second category of knowledge is the mentality of the Diaspora --
outside the land of Israel. Conclusions derived through this mentality
come through great toil and effort, often leading to arguments, fights
and erroneous or unclear thinking, ultimately making life much more
difficult. (2 Lekutai MoHaran 71) To better understand the difference in
the effects of these different mindscts, we must look at Adam's
situation before and after his sin. Before Adam sinned, his closeness to
and clear perception of Hashem (G-d) came with case and was even above
that of the angels. He lived a life of ease and total comfont in the
bliss of paradise. The spiritual energies derived from the Noam HaElyon
enabled Adam to live this way. Adam's sin damaged the Noam HaElyon,
causing pain, suffering, and hardships to come to the world.
If Ya'akov and his sons were so connected to the Noem HaElyon, how were
Pharaoh and the Egyptians able to derive the necessary spiritual power
to exile and enslave them? Rav Nosan explains that the bitter dispute
between Yosef (Joseph) and his brothers his brothers did tremendous
damage to the channels through which they all derived their spiritual
nourishment from the Noam HaElyon. This detached them from the spiritual
energies of the land of Israel and forced them to draw their mental
nourishment from the mentality of the Diaspora. The spiritual blemish
eventually manifested itself physically in the form of the subsequent
Egyptian exile. The bitter infighting between the brothers created the
energies associated with the Diaspora and exile. The Egyptians were able
to access and harness these negative energies, enabling them to exile
and enslave the Jews. The redemption from Egypt was dependent upon the
Jews' ability to repair the damaged channels of the Noaim HaElyon. This
mandated that they be joined together in harmony and brotherhood.
The Torah mentions that there are seven types of produce for which the
land of Israel is particularly blessed, as the verse says, "It [the land
of Israel] is a land of wheat, barley, grapes, figs, and pomegranates, a
land of oil, olives and honey [dates]." (Deut. 8: 8) This is why there
are many special laws that are assigned to them (c.f. Shulchan Aruch:
Orach Chaim: 208) Rav Noson says that one of the reasons why the Torah
designates a special status for the seven kinds of produce is that
Hashem endowed them with the special resonance of the Noam HaElyon. As
mentioned above, anything associated with the land of Israel is also
spiritually nourished and connected to the Noam HaElyon. Therefore, the
seven kinds of produce all have that resonance. Rav Noson says that this
is why Ya'akov said to his sons, as they were about to return to Egypt
and face the hostile viceroy who had accused them of being spies, "Take
of the land's glory [the seven fruits of the land of Israel] ... and
bring it to the man [the Egyptian viceroy]..." (Genesis 43:1 1) There is
a rule governing spiritual realms that evil can be broken only at its
source and that the physical world is merely the outer clothing of the
spiritual world. By sending the seven kinds of produce particular to the
land of Israel as a gift to the Egyptian viceroy, Ya'akov was actually
sending along the spiritual energies of the Noam HaElyon, which would
rectify the damage and thus bring salvation.
The reason Moshe was not permitted to enter the land of Israel is
because the forces of evil overwhelmed him, influencing him to complain
against Hashem. This indicated that he lacked the ability to completely
neutralize the evil. The closer one is to entering the land of Israel
the harder the forces of evil attack because of the great spiritual
treasures contained there. The attacks from the forces of evil would
even be greater upon entering the land of Israel than they were in
Egypt. If Moshe was unable to subdue the forces of evil in Egypt, he
definitely would not be able to subdue them when the Jews were about to
enter the land of Israel. In addition any spiritual damage incurred in
the land of Israel causes greater harm than same damage in the Diaspora.
For these reasons Hashem saw fit not to allow Moshe to enter the land of
Israel.
Moshe's student, Yehoshua (Joshua), was able to bring the Jews into thee
land of Israel because he was on a much lower spiritual level than his
teacher. Because of the need to maintain the balance of free choice, the
attacks from the forces of evil are always in direct proportion to the
flow from the Noam HaElyon that an individual is able to access. Since
Yehoshua was inferior to Moshe and therefore unable to access as much of
thie Noam HaElyon, the counterattacks from forces of evil were much more
mild than if Moshe would have led the Jews into the land of Israel. The
Jews were better able to handle the more moderate attacks from the evil
forces resultant of a Yehoshua-led entrance into the land, and the
greater assaults that would have occurred with Moshe leading the way.
However, cverything that Ychoshua was able to accomplish was done
through the power he received from Moshe, similar to the sun being the
source of the moon's light.
Help me to observe the holy Shabbos (Sabbath) with great joy. Protect
and save me from coming to any sadness, depression, moaning, groaning,
or worry on the holy Shabbos. Help me to merit to rejoice with all my
might, soul, and heart on the holy Shabbos, with boundless joy as is
fitting for such an awesomely holy day. As the Zohar, as well as many
other holy books say, the joy of the Shabbos is so awesome, that it
illuminates all of the upper worls with boundless joy. (1 Lekutai
Tefilos 13)
Rabbi Nachman teaches that all knowledge can be placed into two
categories. There is knowledge which is spiritually rooted in the land
of Israel, and derives its essence from a chamber in heaven known as the
Noam HaElyon (the upper pleasantness). A person whose mind is connected
to this chamber draws down light that, with minimal cffort, helps him in
his thought process such that he comes to conclusions which make his
life more pleasant and easy. The Noam HaElyon originates and can
primarily be found in the land of Israel. as the verse says. "The
portions [chavawlim, lit. ropes. Portions of the land of Israel are
measured and demarcated with ropes (Metzudas Zion)] that have fallen to
me are in pleasant places (nimim, the plural of the word noam,
pleasant); a beautiful inheritance is mine." [This verge associates the
land of Israel with the spiritual energies of pleasantness derived from
the Noam HaElyon.] (Psalms 16:6) Although the Noam HaElyon is found in
the land of Israel. a worthy person can access these spiritual energies
even in the Diaspora.
HA-ELYON AND THE MENTALITY OF THE DIASPORA
The place where every member of the holy nation truly belongs is the
land of Israel. Therefore, throughout Jewish history, Hashem has
orchestrated world events so that the entire holy nation will eventually
reach Israel, which is the geographical source of all emanations of
holiness in this world. Therefore, Rabbi Nachman said. "My only place is
in the land of Israel. Wherever I go, I am only going to the land of
Israel." (Chayai Mollaran: 156) At the time of the final redemption.
when the entire world will have been fully rectified, every single Jew
will be living in the land of Israel. There are many verses in the Bible
that define true redemption as the return of the Jews to their land. One
example: "He Who scattered Israel [throughout the Diaspora] will gather
him [to the land of Israel], and tend him as a shepherd tends a flock.
For Hashem has redeemed Ya'akov and freed him from a stronger power
[from cxile]." (Jeremiah 31:9, 10) From this, we see that the spiritual
energies of the land of Israel are associated with the forces that bring
redemption.
The forces of evil are acutely aware that the spirituality of the land
of Israel which is derived from the Noam HaElyon, can bring about
redemption from exile. Therefore. as soon as Moshe (Moses) revealed
himself to the Jews and to Pharaoh as Hashem's chosen redeemer, Pharaoh,
the instrument of the forces of evil responded by making the work harder
for the Jewish slaves. This was Pheraoh's attempt to make the sweet,
redemptive energies of the Noam HaElyon become bitter. Thus, the harsh
treatment of the Jews was instrumental in rendering the redemptive
powers of the land of Israel virtually ineffective. In addition,
Pharaoh's harsh treatment of thc Jews caused their minds to fall into
the realm of the mentality of the Diaspora, as mentioned above, which
caused bitter disputes and disharmony to emerge amongst them, as the
verse says. "They [Dason and Aviram] said to them [Moshe mid Aaron],
'May Hashem look upon you and judge, for you [by your having requested
from Pharaoh that he release the Jews] have made our very scent
abhorrent in the eyes of Pharaoh and the eyes of his servants, to place
a sword in their hands to murder us!" (Exodus 5:21) The forces that
prolong cxile arc derived from dispute, associated with the mentality of
the Diaspora and redemption is derived from harmony, which is associated
with the mentality of the land of Israel. This is why Pharaoh made
things more bitter for the Jews, for he wanted to prolong the exile.
Holiness is associated with the spiritual energies of joy, derived from
the land of Israel and the Noam HaElvan. Those individuals who are
connected to the spiritual energies of the land of Israel the Noam
HaElyon, can never be subjugated, enslaved or exiled. Ya'akov (Jacob)
and his twelve holy sons not only lived in the land of Israel, which
made it easy for them to draw from the Noam HaElyon, but they were
integrally connected to the essence of the land as a consequence of
their awesome holiness. The Egyptian exile started when Ya'akov and his
sons descended to Egypt.
EXILED NONETHELESS
Rav Noson says that the Torah alludes to the importance of the Noam
HaElyon and how it can effect events. Upon the return of Ya'akov's sons
from their first trip to Egypt, they reported to their father that they
had been accused of being spies. Ya'akov saw, with prophetic eye into
the distant future, the infamous incident of the spies, who by their
duscouraging report caused great dissent amongst the people, thus
causing great damage to the Noam Elyon. So, Ya'akov knew that if his
sons were accused of being spies, it must have been an indication that
they had somehow damaged the Noam HaElyon. Ya'akov also knew that
whatever the damage, it had to be quickly repaircd or the consequences
could be devastating.
SPECIES
As mentioned above, the forces of evil attack full force when they see
that the strength of the Noam HaElyon starts to increase. For this means
that redemption is near. That evil manifested itself when Pharaoh made
the work harder for the Jewish slaves, counteracting the redemptive
powers of the Noam HaElyon with the energies of the Diaspora, which is
associated with harshness, din. When the spiritual energies of the
Diaspora increase, discord and dispute amongst the Jews increase, as the
verse says, "They [Dason and Aviram] said to them [Moshe and Aaron],
'May Hashem look upon you and judge, for you [by your having requested
from Pharaoh that he release the Jews] have made our very scent
abhorrent in the eyes of Pharaoh and the eyes of his servants, to place
a sword in their hands to murder us!" [Dason and Aviram wrongfully
challenged the actions of Moshe and Aaron, who were emissaries of
Hashem. This verse connects the forces of evil with unwarranted disputes
amongsth the Jews.] (Exodus 5:21) The attacks from the forces of evil
that Pharaoh aroused by making the work harder, harder, were so intense
that they even affected Moshe, the holiest. purest-minded man who ever
lived. It clouded his perception, to the point where he, himself
actually complained against Hashem about the worsened condition of the
Jews, as the verse says, "My L-rd, why have You done evil to this people
...?' (Exodus 5:22) This is consistent with the teaching of Ecclesiastes
7:7, "Oppression makes the wise foolish." Hashem's response to Moshe's
complaint was, "Now you will see what I will do to Pharaoh ... [but
since you complained and did not have faith you will not be privileged
to witness the later salvation, when I subjugate the Canaanites -- for
you will not be allowed to enter the land of Israel (Rashi)]." (Exodus
6:1)
Rav Noson asks the obvious question. How is it possible that so many
very righteous and holy individuals experienced such great difficulty in
reaching the land of Israel, not to mention the spiritual giants who
were never even able to get there, such as Moshe and the holy Baal Shem
Tov, while many simple people and those on comparatively lower spiritual
levels are able to get there with little or no difficulty? Rav Noson
answers that due to Moshes awesome holiness, if he would have entercd
the land of Israel he would have caused great harm. Each Jew is
connected to the energies of the land of Israel associated through the
Noam HaElyon. The greater one's level the more of the Noam HaElyon he is
able to access. The more the Noam HaElyon is accessed, the greater the
rectifications are to one's mind. Adam's sin damaged his mind and the
minds of all of his descendants, clouding their perceptions. This, the
Messiah will completely rectify in the end of days (may it come speedily
in our days), using the Noam HaElyon, to enable us to clearly perceive
Hashem. If Moshe had been allowed to enter the holy land, he would have
activated most of the Noam HaElyon, which would have completely
rectified the minds of everyone in the world, undoing the damage caused
bv Adam's sin. With each individual's mind rectified, everyone in the
world would have clearly perceived Hashem and the deep secrcts of die
Torah. However, all of the other areas that needed to be rectified would
still have been in need of rectification, such as the total suppression
of the forces of evil. Then, the forces of evil would have attacked with
such power that they would have caused everyone to use their newly
acquired, superhuman intelligence for destructive purposes, causing
great havoc. As long as man has not perfected himself, he needs the
resistance of the forces of evil to help him develop his spiritual
muscles, just as a weight-lifter needs the resistance of weights. It is
necessary and beneficial to be challenged by the forces of evil in order
to attain spiritual growth and perfection. This is why Hashcm doesn't
want evil to be destroyed all at once. Since Moshe was unable to bring
total rcctification to every aspect of spirituality and physicality, it
was too dangerous to allow him to enter the holy land.
Rav Noson explains how Yehoshua was able to nullify the forces of evil,
that derive their power from small-mindedness, dispute, and anger, which
is associated with the spiritual energies of the Diaspora. Just before
the Jewish assault on the city of Jericho, Yehoshua encountered Hashem's
chief angel, just outside the Jewish encampment. Rav Noson says that
this angel's essence was resonated with energies derived from holy
debate for the sake of clarifying points of Torah law, as recorded in
the Mishna. Yehoshua used those spiritual energies to neutralize the
negative energies of unholy dispute from which the forces of evil derive
their power, as the verse says, "Everything that comes into [spiritual
contamination through the impurc use of] fire, you shall pass through
the fire [of purity in order to bring about spiritual cleansing]."
(Numbers 31:23) [Debate is of the essence of fire.] Therefore, the verse
alludes to the concept that it was the spiritual energies of the Mishna
which were the main instrument for bringing about the fall of the forces
of evil and the Canaanitcs, "It was when Yehoshua was in Jericho [in
preparation to besiege the city] that he lifted up his eyes and saw, and
behold! A man [the angel Michael (Rashi)] was standing opposite him with
his drawn sword in his hand [The sword of Torah study, as the verse
says, "A double-edged sword in their hand." (Psalms 149:6) (Lev Aaron)].
Yehoshua went to him and said to him 'Are you for us or our enemies?'
And he [the angel] said, 'No, I am the commander of the Host of Hashem;
now I have come [to reproach you for the people's neglect of Torah study
this night (specifically the Oral Torah of die Mishna), which is needed
to defeat the forces of evil. (Talmud: Eruvin 63b)]" (Joshua 5:13-14)
Now we can understand our verse as consistent with our teaching. The
forces of evil that dominate the land of Israel cannot be neutralized in
one fell swoop. They can only be driven out slowly, step by step. As
mentioned above, defeating forces of evil is dependent upon the strength
of the Noam HaElyon. The more of the Noam HaElyon we are able to access,
the more we can vanquish evil. However, when we attempt to access the
Noam HaElyon, the forces of evil fiercely counterattack in their attempt
to defend themselves. The counterattack is in direct proportion to the
intensity of the Noam HaElyon accessed. Too much of the Noam HaElyon at
one time invites stronger countermeasures from the evil forces, which
may be too much for a person to handle, and may lead to his own
destruction. Therefore, the Torah warns us, "I (G-d) shall not drive
them (the forces of evil) away from you (the Jews) in a single year [all
at once], lest the Land [of Israel] become desolate [through the
destruction of the inhabitants by the forces of evil, if they were to
attempt to destroy evil all at once, using too great a quantity of Noam
HaElyon] and the wildlife of the field multiply against you (i.e.. the
counterattacks from the forces of evil would be too strong for you to
handle.]" (Exodus 23:29) Therefore, when we attempt to come closer to
Hashem, we must be careful not to do too much at one time. If we ascend
too quickly, the counterattacks from the forces of evil will be too much
for us to handle and we might be severely hurt, as the Talmud teachcs,
"The greater the man, the greater his Evil Inclination." (Talmud: Sukkah
52a) And so, our verse recommends a balanced, moderate, and gradual
approach to all our goals in life. (Lekutai Halachot: Orach Chaim:
Hilchot Birchot Ha'Pay'rot 4:6-7)
Rabbi Nachman taught that along with reciting the mandatory daily
prayers contained in the prayerbook, we should also speak to Hashem,
just as we would confide in our best friend. in seclusion, in the
language and style with which we feel most comfortable. This is based on
the advice of our sages: 'Rebbe Yitzchak said. 'Why were our forefathers
barren? Because Hashem desires the prayers of the righteous." (Talmud.
Yevamoth 64a) "Hashem seeks nothing other than to hear the prayers of
Israel.' (Medrash Tehillim 116:1) The following is an example of such a
session: