"And he [Isaac] said [to Abraham his father], 'Here are the fire and the
wood, but where [Hebrew: Aiyay] is the lamb for the offering?'"
(Genesis 22:7)
***
Our verse is taken from the famous sacrifice of Isaac, when G-d
commanded His loyal servant, Abraham, to offer up his beloved and
righteous son. The Zohar says that every letter, word, and story in the
Torah offers us profound advice in all aspects of our lives, a teaching
which greatly influenced Rabbi Nachman's approach and outlook on the way
he examined and interpreted the Torah. Thus, he was always prompted to
go beyond the standard scholarly practice of satisfaction with simple
understanding of the details of the law. Surely, the knowledge and the
practice of the details of the laws is essential and is one of the main
pillars of Judaism as is recorded in the Talmud: "Raban Shimon ben
Gamliel says, 'The world endures because of three things - law, truth,
and peace'" (Talmud: Avoth 1:18). However, life is not black and white,
there are many gray areas. Exclusive focus on the details of the law is
good, but only up to a point. Beyond the details lie the inner essence
and soul of the law, which, when revealed, brings new enthusiasm, life,
guidance, and meaning to one's appreciation and understanding of the law
and its observance.
ONE SHOULD DISCOVER HOW TO FIND G-D IN EVERY POSSIBLE
SITUATION AND MAKE ONE'S CONNECTION TO HIM AS STRONG
AS POSSIBLE
King Solomon emphasized that the Torah is more than a mere body of laws
and should be studied in great depth in order to apply its teachings to
every facet of life and to truly find G-d, as the verse says: "In all
your ways [or actions] know for discover] Him [G-dl.' (Proverbs 3:6)
Rabbi Nachman emphasized this path in the study of the Torah in order
that one should discover how to find G-d in every possible situation and
make one's connection to Him as strong as possible, as the verse says:
"You shall love the L-rd, your G-d , with all your heart, with all your
soul, and with all your resources." (Deut. 6:5) Very often, by
unraveling some short phrase contained in any given text, Rabbi Nachman
opened up new worlds of understanding about G-d or Toraitic and Talmudic
advice. In the episode of the "Akaidah", the binding of Isaac,
expounding upon the short phrase, "Where is the lamb for the burnt
offering [literally: ascent]?" Rabbi Nachman unfolds, before our very
eyes, an amazing new concept of how G-d deals with man. This famous and
most important teaching of Rabbi Nachman is known as "Aiyay",and
will be explained on the allegorical level, diverging from its literal
explanation.
THE LAMB SYMBOLIZES G-D'S ATTRIBUTE OF MERCY
Our story unfolds with Abraham and his son Isaac walking up Mount
Moriah, the future site of the Temple. Isaac was unaware that G-d had
commanded his father to offer him as a sacrifice. It was obvious to
Isaac that Abraham was ascending the mountain to offer a sacrifice of
some sort, for Abraham was carrying a slaughtering knife and wood, yet
there was something missing -- the sacrifice itself. This is what
prompted Isaac to ask his father: "Where is the lamb for the
offering?"
Rashi tells us that Isaac was 37 years old at the time of this incident,
yet in this story he is referred to as a "na'ar", a young boy. A
"na'ar" is someone who has an under-developed mind and refers to
people who are not wise enough to develop an attachment to G-d. The root
and essence of Isaac's soul was attached to the part of heaven from
where the harsh spiritual energies known as "din" originate. These harsh
energies cause limitation and mental confusion. Allegorically, Isaac
represents someone who has purposefully made his life devoid of G-d and,
consequently, experiences acutely the emptiness of such a life. He
realizes that there is a great void in his life without G-d and that his
life has become futile, empty and not worth living. And so, he ascends
the mountain which is his awakening to the fact that he must seek out
G-d in order to fill his life. Thus he climbs the spiritual mountain
from the depths of sin, starting his journey and search for G-d a great
distance from Him. After climbing part of the way up the mountain, he
realizes that, because of his many years of estrangement from G-d, he
has lost his way and doesn't know which path will lead him to G-d, as
the verse says: 'I sought Him Whom my soul loves, I sought Him but I
found Him not." (Song of Songs 3:1) In the despair of wanting to find
G-d, but not knowing how, the person calls out and yells: "Aiyay
ha'seh le'o'law!!" where is the lamb to ascend!! The lamb symbolizes
G-d's attribute of mercy for, as kabbalists explain, lamb's wool
contains the spiritual properties of mercy - 0, G-d where is your mercy
that will help me ascend to and find You? King David screamed this very
cry: "I have gone astray like a lost sheep; seek your servant!" (Psalms
119:176)
WHEN A PERSON CALLS OUT TO G-D FROM THE DEPTHS OF
IMPURITY, HE CONNECTS HIMSELF TO AWESOMELY INTENSE
LIGHT
Rabbi Nachman taught that, sometimes, when a person falls away from G-d,
the fall can be very great. Due to the number or severity of his sins,
one can fall into the deepest depths of the forces of evil, becoming
hopelessly confused and lost from holiness, unable to perceive G-d at
all. This level is referred to as makomim ha'mi'tu'nafim [the
filthy places]. Even though it is impossible to openly find G-d in these
places, the way to extricate oneself from the forces of evil is to
search and seek out G-d from amidst the depths. One must yearn for G-d
while in these filthy places and ask: "Aiyay m'kom k'vodo?" "Where is
the place of His [G-d's] glory [how can I find the path that leads me to
G-dl?" (Kedusha Musaf Service of Shabbos). 'The darker and filthier the
place, the greater the light of G-d hiding there. The reason for this is
that the light of G-d contained in the filthy places is so bright and
intense that it must be covered over by a thicker layer of darkness.
When a person calls out to G-d from the depths of impurity, he connects
himself to the awesomely intense light that is concealed in the thick
darkness. His fall into the filth and attempt to return to G-d activates
and unleashes the highest and most intense levels of light into the
world, which, until that point, had remained dormant and trapped,
covered over by the darkness of the forces of evil. The person who
discovers G-d in these filthy places connects himself to this very high
light, elevating him to the highest levels of holiness. Rabbi Nachman
calls this 'a fall orchestrated by G-d, which leads to an ascent.' The
fall was meant to shock and push the person to seek out G-d. Once a
person is serious about wanting to find G-d, he is immediately connected
to Him. This process comes through the power of the word "Aiyay' - where
[As mentioned in previous weeks, each Hebrew letter and word controls
the spiritual energies of the universe, which indirectly controls the
physical universe. The word aiyay activates all the spiritual and
physical mechanisms and energies that connect a person to G-d, even from
depths of the spiritual sewer] . In addition, G-d throws a person into
the darkness in order that he acquire the necessary filters to receive
the higher and more intense levels of G-d's light, which he would not be
able to tolerate otherwise. The process of Aiyay occurs to everyone,
even Tzaddikim (saints), to each person on his own level. This is why
Rabbi Nachman taught that there is never any reason for despair. (2
Lekutai MoHaran 12)
ON THE SURFACE, THE WORD BERAYSHISS APPEAR SO VAGUE,
NOT APPEARING TO BE ONE OF THE TEN SAYINGS AT ALL
G-d created the world through ten utterances and manifests Himself in
the world through the various aspects of Creation, based upon these ten
sayings. The Creation brings G-d glory by manifesting and revealing His
presence. Thus, the verse states, "The whole earth is filled with His
[G-d's] glory." (Isaiah 6:3). Rav Noson teaches that the spiritual
energy that is contained by and activated through the word aiyay,
emanates from the highest of all levels, nourishing and sustaining all
the souls, spiritual worlds, and lower levels in the Creation, a power
even greater than that of the ten sayings from which the world was
created. In the account of the creation, at the beginning of the book of
Genesis, the phrase "And G-d said... " occurs nine times, corresponding
to nine of the segments of creation brought into being. The tenth
segment is from the word, "berayshiss", the very first word of
the Torah, meaning, "In the beginning..." On the surface, the word
berayshiss doesn't appear to be an actual saying of G-d. The fact
that the word is so vague, not appearing to be one of the ten sayings at
all, indicates that it is connected to everything in creation that does
not openly and directly lead people to G-d and therefore does not openly
reveal His glory. In truth, the word berayshiss is connected to
those areas of die creation which indirectly lead a person to discover
G-d, the places that one would least expect, such as the makomim
ha'mi'tu'nafim [the filthy places]. The keyword, aiyay, is
only applicable in such places, when one has fallen there from a higher
level. Rav Noson said that it is impossible to fully advance to the next
spiritual level until one experiences a fall and activates the power of
aiyay, connecting him to the highest spiritual level, associated
with the word berayshiss, which provides him with the spiritual
strength and stamina needed to go forward. The light of the next level
is too bright for a person to handle at first, therefore he must fall
into the darkness to acquire the necessary filters. The light acquired
from the state of aiyay revives and refreshes the soul to continue to
seek G-d on the higher level. Therefore the Satan tries to trick and
demoralize each person who has fallen, even Tzaddikim (saints) to think
that they have become unfit and hated by G-d due to their fall. This is
a trap and thus, Rabbi Nachman taught that the fall, which is
orchestrated by G-d, must be turned into an ascent, by harnessing the
power of aiyay even if the fall has lasted many years and has
reached the very bottom.
RAV NOSON TEACHES THAT WE THEREFORE MUST CONNECT
AND EXPERIENCE G-D ON BOTH EXTREMES OF THE SPECTRUM
Since G-d is infinite and covers every area of the spiritual spectrum
from top to bottom, Rav Noson teaches that we therefore must connect and
experience G-d on both extremes of the spectrum in order to better
understand Him. When we are on a spiritual high and closer to G-d, we
must serve Him from the "high side" of the spectrum. This aspect is
connected to spiritual energies which are derived from the verse: "The
whole earth is filled with His [G-d's] glory." (Isaiah 6:3), energies
which nourish the person while he is on the spiritual high. This is when
he is able to be involved in activities which openly connect to G-d and
His glory, such as prayer, Torah study, and the performance of good
deeds. Fulfillment of the Torah reveals G-d's existence - His glory - in
this world more than any other activity. This is the meaning of the
teaching of the sages, "The Torah gives honor or glory to G-d." When one
observes and puts into practice the teachings of the Torah, one becomes
connected to G-d. However, in this, there is one negative aspect -
through doing His will, one comes to be merged with G-d, nullifying his
soul and body which can lead to a loss of identity and an inability to
function in this world. G-d doesn't want this. Therefore, G-d throws a
person back into physicality, for the sake of his own safety and health,
forcing him to do other activities such as going out to earn a
livelihood and attending to his physical needs. When a person is forced
to take care of his physical needs and to do mundane activities for an
extended period of time, he develops a new thirst for G-d, which would
not be possible otherwise. This is the aiyay mode, the second
phase, which forces a person to seek out G-d anew. Thus, the Talmud
teaches: "The stoppage of Torah study [at times], causes it [one's Torah
study] to be preserved." In addition, the Talmud teaches: "Rabban
Gamliel, son of Rebbe Yehudah HaNassi, says: "Torah study is good
together with an occupation, for the exertion from them both together
makes sin forgotten [alluding to our teaching that one must serve G-d
both from a spiritual high and a spiritual low, covering both ends of
the spiritual spectrums." (Talmud: Avoth 2:2) We must go to work in
order to balance ourselves by connecting the lower end of the spiritual
spectrum to G-d, maintaining our physical health and identity. However,
dealing with the lower end of the spiritual spectrum is potentially very
dangerous, for one can become trapped by the forces of evil when one is
forced to go to work, as is alluded to in the following verses: "Lest
you eat and be satisfied and you build good houses and settle [in the
land], and your cattle and sheep and goats increase, and you increase
silver and gold for yourselves, and everything that you have will
increase." (Deut. 8:12-14) The workplace is where the forces of evil
abound. Many people have fallen away from G-d because of the demands and
involvement of their work, yet the Torah mandates that we go to work.
What can be done to solve this paradox? The, Talmud therefore teaches:
"Make your Torah study a fixed practice and your occupation a temporary
practice." This means that your main goal and priority in life should be
to connect yourself to G-d through the study and practice of the Torah
while your job should be only a means to an end, enabling you to use the
money earned to serve G-d. Instilling Torah values into one's mind,
through fixed daily study and practice causes one to thirst for and seek
G-d when he is at the workplace. This causes one to come closer to G-d
as we described above. However, if a person does not have a daily
schedule which includes some Torah study and practice, he will tend to
forget about G-d in general, and especial ly when at the work place,
causing him to be dragged down. Daily Torah study and practice is the
only protection against falling totally away fro m G-d, due to the
influences of the secular world. We can easily distinguish between the
behavior of a working man who studies daily and one who does not, heaven
protect us!
In summary, Rav Noson says that to find G-d, we must have the proper
balance which means that in order to connect oneself to G-d, one must go
to work and be involved in daily Torah study and practice. This
activates the power of aiyay and then, "The whole earth is filled with
His glory." (Lekutai Halachoth: Choshen Mishpat: Hilchoth Ge've'os Chov
May'Ha"Yi'somim 3:1-3).
EVEN THE BRIEF TIME THAT THEY WERE OBSERVANT IS VERY
DEAR TO G-D
Rabbi Nachman once talked about those who are observant a brief time
and, then fall away. He said that even the brief time that they were
observant is very dear to G-d. no matter what happened later. It is
written: "You [the Jews] have captured My [G-d's] heart with one of your
eyes." (Song of Songs 4:9). G-d is speaking to the Jewish people,
recalling the time they accepted the Torah. The Talmud asks why the
verse says, "with one of your eyes." It answers that the other eye was
already on the Golden Calf." (Talmud: Shabbos 88b) - Even when Israel
accepted the Torah, it was already within their consciousness to stray.
Still,the short time that they were close to G-d was very precious to
Him. G-d therefore said: 'You have captured My heart with one of your
eyes." (Sichoth HaRan 123)
Even after one has fallen, he can find G-d. The Maggid of Mezrich (the
Baal Shem Tov's leading disciple) taught that when a king's son is in a
place of filth, the king even goes to that place because of the love for
his son. (Maggid Devarav Le Yaakov 40)
A person should not get upset when he experiences a spiritual fall or is
forced to give up some of his study time to earn a living. The Baal Shem
Tov taught, regarding the verse: "Only good and love will pursue me all
the days of my life." (Psalms 23:6) What man is so wise as to understand
what is best for him? Good may pursue him as a result of G-d's love,
since He wants to reveal a light of hope and prosperity to this
individual, but he turns his back on it, and runs away from the things
that are truly good for Him. He does not realize that if he only
accepted them, he would profit and be successful. This was King David's
request for all Israel, "Only good and love should pursue me. G-d wants
to grant me good and love, but I don't have the sense to accept it, and
so, I run away from it. Therefore, I pray that good should pursue me to
such an extent that I am not able to run away from it. Let good pursue
me until I accept it. " (Sefer Baal Shem Tov: VaYishfach 3)
STORY
We mentioned above that even though a person has sinned G-d demands that
that person return to Him no matter what he has done wrong. Often when a
man decides to repent he feels at a loss and doesn't know what to do and
failing even to try. The following true story illustrates that anyone
can easily repent:
A man once came to Reb Yisroel of Rizhin and said, "I have sinned and I
want to repent." "So why don't you repent?' asked Reb Yisroel. The man
looked up in surprise. "I don't know how to repent, what must I do?" he
asked. "Well, who taught you how to sin?" Reb Yisroel asked. "Nobody. I
just did it, "the man replied. Said the Rebbe, 'And to do repentance you
are suddenly in need of a teacher? Just do it!"
The Baal Shem Tov taught that one should always be aware of the fact
that everything in the world is filled with G-d, as it is written: "Do I
not fill heaven and earth?" (Jeremiah 23:24) Everything that is created
through the power of man's thoughts or plans is from G-d. Even the most
trivial things are the results of G-d's providence. When you become
aware of this, you will realize that it doesn't matter whether or not
your plans come out the way you desired. You will not become annoyed or
distressed when you are unsuccessful. You must understand that it is
G-d's will, that G-d knows what is best for you. If G-d thought it to be
good, He would certainly have helped you achieve success, even in
spiritual matters. Lack of success in anything indicates that it wasn't
G-d's will for you to do that thing (which if achieved might have been
harmful). (Sefer Baal Shem Tov: Miketz II)
HITHBODEDUTH (secluding oneself)
Rabbi Nachman taught that as well as reciting the mandatory daily
prayers contained in the prayer book, 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, just to mention two sources: "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:
There are times when I feel so moved by the sweetness and pleasantness
of the Torah and the teachings of the true Tzaddikim that I am filled
with an earnest desire to do nothing except follow their advice and
carry out everything they say... But then, with the passage of time,
everying is forgotten.
All these problems of forgetfulness are the result of the excessive
influence of materialism in our lives. If I were more spiritual, I would
be able to rise above time. But instead, I have fallen into such a
time-bound state that even a short period of time may seem very long.
This is why am so prone to forgetfulness, which is caused by being under
the rule of time instead of above it.
I therefore appeal to You to take pity on me and help me put all the
holy teachings of the Torah into practice. This in itself will bring me
to truth, faith and perfect prayer, and to the realm of miracles, which
is beyond nature and beyond time. Then I will be able to develop a
powerful memory for everything holy. (1 Likutei Tefilot 7)
Volume 3, Issue 4
