Dvar Torah for Parshat Tetzaveh

Based on Rabbi Nachman’s Wisdom #23

“Make sacred clothing for Aharon your brother, for honor and eminence” (Exodus 28:2).

The Rebbe then said, “Happy is the one worthy of eating many chapters of Mishnah and afterward drinking a number of psalms, and clothing himself with some mitzvot” (emphasis added).

Allow me to share with you this passage, rendered from the holy Zohar (1:224a).

“Come, look at what happens when the days [of a person’s life] present themselves to the Holy King. If the person is a tzaddik when he leaves this world, he goes up to the Garden of Eden, and his days are beautiful clothing for his soul. Which days? The ones in which he was privileged to do mitzvahs and not sin. Woe to the person who comes upstairs without all his days! When they want to dress him in his days, the days he spoiled by sin will be missing. His outfit will be incomplete.

“Certainly, if there are many such days and he has nothing to wear! Woe to him! Woe to his soul! He will be judged…and pay twice for his wrongdoing. One, he will be punished for his misdeeds. Two, [because he didn’t do mitzvahs,] he won’t have any clothing for his soul.

“Fortunate is the tzaddik whose days are safely stored with the Holy King. They will be made into elegant clothing in the World to Come.”

Rebbe Nachman tells a story (Tzaddik #228)* about a tzaddik who, in the afterlife, gave clothing to someone who was totally naked. But why should we take such a chance? It’s much better that we follow the tzaddik’s advice in this world. By having him “make sacred clothing for [his] brother” in this way, we will be doubly rewarded (at least). One, we avoid the disgrace of being naked, and two, our souls will wear clothing of “honor and eminence” in the World to Come.

May we be privileged to properly practice Rebbe Nachman’s advice. Amen!

agutn Shabbos!

Shabbat Shalom!

© Copyright 2011 Breslov Research Institute

*In the original Hebrew, it is Chayei Moharan #102.

Even if you are young, this sentence is aimed at you. There are old people who are very young, and there are very young people who are old. Old age is the main reason why people give up on themselves—they are already stuck in their habits, and do not believe in change and renewal. Instead of asking how to stay young, let’s learn how to be young.

This week’s Torah portion is parshat Yitro. The parsha opens with our standing at Har Sinai with the words: “In the third month after the Jewish people had left the land of Egypt, on this day, they came to the desert of Sinai” (Exodus 19:1). Our sages asked: “It could have said only, ‘on that day.’ What is the meaning of ‘on this day’? That the words of the Torah shall be new to you, as if they were given just today” (Midrash Tanchuma Yashan 13, as quoted in Rashi).

A central topic which is found in many of Rabbi Nachman’s lessons is the importance of hitchadshut, renewal, i.e., starting each time anew. Rabbi Natan, in the famous book of his collected letters, Alim l’Trufah, mentions “hitchadshut” countless times and warns his sons and students not to become old, but rather to relate to divrei Torah as something completely new—as something that is being reinvented anew all the time. HaRav HaChassid Rabbi Shmuel Shapira and Rabbi Zvi Aryeh Lippel ztz”l, the Breslov elders of the previous generation, were a living example of hitchadshut. When they studied the book, Alim l’Trufa, they would say, “A letter has arrived from Rabbi Natan, let’s study it”—as if the letter had just arrived in the mail.

What did Rabbi Nachman innovate in the concept of hitchadshut? If we contemplate, it seems that the main reason a person loses his determination, despairs, and gives up is due to the burnout which results from being in a fixed routine. “Burnout” and “routine” are fancy modern words for “old age.” A person says to himself, “I became accustomed to it. This is how I am used to behaving. There is no chance that I am going to change my habits.” And once he realizes that he is far from the right path and that he must change his habits, he despairs of ever drawing closer to G-d, and even the small amount of avodat Hashem that he can still do, he does in the fashion of “habitual mitzvos”—sleepily, and without any enthusiasm, vitality, happiness or desire. It is all because of the staleness that has captured him that he considers himself “old.” This very thought itself is catastrophic, and regarding this Rabbi Nachman exclaimed: “It is forbidden to be old, whether an old chassid or an old tzaddik—it is forbidden to be old!” (Sichot Haran 51).

Let us understand Rabbi Nachman’s saying in depth. What is meant by the words: “It is forbidden to be old, even an old tzaddik”? If it is forbidden to be old, it includes everyone, so why add “even an old tzaddik?” Rabbi Natan explains this concept in a remarkable way:

Everyone understands that when a person accustoms himself to negativity, resigning himself to such a habit is extremely dangerous, because he may, G-d forbid, come to completely lose his way if he does not wake himself up and refresh his approach for the better. This is the main meaning of “teshuvah”: to renew and improve our actions. As in the verse: “Restore us to You, G-d, that we may return! Renew our days as of old” (Lamentations 5:21). The emphasis is on hitchadshut: “renew our days.” Because the main teshuvah for those who have become accustomed to following a bad path is to renew it for the better.

If we contemplate, it seems that the main reason a person loses his determination, despairs, and gives up is due to the burnout which results from being in a fixed routine.

However, Rabbi Nachman is making a further point. Not only those who have become accustomed to following a bad path need to renew themselves for the better, but even those who are “accustomed” to walk in a good way only as a routine, that is, even those who are in the category of being a “tzaddik” should renew themselves for the better every day. A “tzaddik” who does his duty out of habit without vitality is not good! This is the meaning of the words: “Even an ‘old tzaddik’ is not good.” The evil inclination is sometimes referred to as the “the old foolish king.” He drops a person into feeling burned out, which is the aspect of old age. Our job is to renew ourselves for the good, as in: “But those who put their hope in G-d shall renew their vigor; they shall raise wings as eagles” (Isaiah 40:31). One should literally renew himself every day in serving G-d, even when we are in the aspect of “tzaddik,” and we are already traveling on the correct path.

Rabbi Natan adds that one who strengthens himself to start over again and again will never feel this sense of despair. What makes a person fall spiritually is the experience of the past. We bear the burden of all the things we have done in the past, our actions of yesterday and previous times. We do not allow ourselves to start anew. Anyone who accustoms himself to renew himself at every moment, has no possibility of becoming “old.” Not only does he “remain young,” but he is actually “reborn” at each moment. This is the one and only answer: self-renewal. No matter how many times you try, no matter how many times you fail, you must continue to keep on renewing yourself each time anew.

Rabbi Nachman testified that the reason he merited to more than others was due to the secret of renewal. He would start anew several times a day. And even though he fell, he would put it all behind him and start all over again, as if he had just been born.

It’s always good to tell a story. Here, we will tell over a story that illustrates the concept of renewal at both the beginning and the end of the story:

One of Rabbi Nachman’s greatest students was Rabbi Shmuel Isaac of Dashiv. He was a holy and exalted person, and his avodat Hashem was done with tremendous mesirut nefesh. He would pray with so much devekut for so many hours with such supreme effort, that he would have to change his clothes because they would be ruined by his sweating from all the effort he put into his prayers. Someone mentioned to Rabbi Natan that Rabbi Shmuel Isaac had said: “If I were to merely recite the Shema today with no greater intention than the way I read it yesterday, what would be the purpose in remaining alive?! Rabbi Natan answered: Our Rebbe (Rebbe Nachman) led him on the point of a sword. However, he taught the rest of us that if we don’t do teshuvah on Yom Kippur, then do it on the “Shem Hashem” (the day after Yom Kippur is referred to as “Shem Hashem,” as explained in Likutei Moharan II, 66).

This story is all about “hitchadshut.” Rabbi Shmuel Isaac was constantly renewing himself. He felt that if he read Shema today the same as he read it yesterday, without increasing his concentration, then what would be the purpose in remaining alive. However, such is the behavior only of holy people on the level of angels, like Rabbi Shmuel Isaac. Rabbi Natan was teaching about how hitchadshut applies to the rest of us, that even if we, G-d forbid, lost control of ourselves and sinned—even if we were completely foolish and didn’t manage to do teshuvah on Yom Kippur—then we could still try again the day after. It is never too late to start again.

The main teshuvah for those who have become accustomed to following a bad path is to renew it for the better.

There is another dimension of depth to the idea we have learned. The Ari HaKadosh explains: “There is no hour which is similar to the next. One who contemplates the wisdom of the zodiac and the stars and the change of their state and status, can see how in one moment a person’s mazal can completely change. All the galaxies change each and every moment. If a person were to be born just a moment earlier, his mazal would be completely different from that of someone who is born a moment later. Thus, we can see the depth of Divine wisdom, how He created and guides the world, and that there is no moment like another moment in His directing of the world (Eitz Chaim, Heichal Adam Kadmon, Shaar 1, Anaf 5).

Rabbi Natan goes one step further and explains that all the awesome changes are intended for one purpose only: to allow man to improve himself and draw closer to the Creator, as Rabbi Nachman taught: “Hashem Yitborach contracts Himself infinitely and without limit.” That is, HaKadosh Baruch Hu contracts Himself from being limitlessly spread out, from infinity, to a place of limitation and being defined. This world which we are living in, is limited in comparison with the infinite nature of G-d. From “infinity” to “limited,” means that the Creator contracted Himself within the creation right down to the very smallest details, in a way which is appropriate for that particular generation, each person according to the place he finds himself at that moment. Everything is so that a person should be able to serve Him (Likutei Moharan I, 54).

The worlds change at every moment, and everything is intended for our benefit, so it may be that even though until now you were unable to change, now you will be able change, because at every moment a change is made for the better and everything is designed so that you will be able to improve. That you have not succeeded so far does not say anything about the moment you are situated in now. The previous moment is irrelevant. What matters is the moment you find yourself in now. Start over. Do what you can at this moment: Torah, prayer, or a mitzvah. If you do not have one of these, at least you can long for G-d and desire to come closer to Him. The desire and longing for holiness are more precious than anything.

This is why our Sages have emphasized the matter of hitchadshut, and how it was a condition and an introduction for the acceptance of the Torah on Har Sinai. There is no way to receive the Torah without renewal. This applies to the entire Nation of Israel—both the sinners and the tzaddikim alike. If anyone has chalila sinned, he must surely renew himself in order to mend his ways and return in order to keep the Torah again, but even if he studies Torah properly, he still needs to renew himself so that he can serve the Creator as if he were now born anew again.

(Based on Likutei Halachot, Basar v’Chalav 4:1)

The late Rabbi Zvi Aryeh Ben-Zion Rosenfeld z”l, whose 43rd yahrzeit is on the 11th of Kislev, was a fervent Breslov chassid who fled from honor and embraced simplicity. Through him thousands of people all over the US became acquainted with the spiritual path of Rebbe Nachman of Breslov. The Nachalat Zvi Institute (BRI) in Jerusalem was established in his memory.

This Sunday, the eve of 11th Kislev, we commemorate the 43rd anniversary of the passing of the late Rabbi Zvi Aryeh Rosenfeld, a descendant of Rabbi Aharon Goldstein, the Rabbi of Breslov, and one of the greatest disciples of Rebbe Nachman of Breslov.

Rabbi Zvi Aryeh Ben Zion Rosenfeld (1922-1978) was born into a deep-rooted family of Breslov chassidim. His father, Rabbi Israel Abba, was a direct descendant of both Rabbi Aharon, the Rabbi of Breslov, and Rabbi Shmuel Yitzchak, the Rabbi of Tcherin, two of Rebbe Nachman’s greatest disciples.

Rabbi Zvi Aryeh was born in 1922 in Gdynia, Poland. When he contracted diphtheria at just six months old, his father, Rabbi Israel Abba, approached the saintly Chafetz Chaim, Rabbi Yisrael Meir Kagan of Radin. The Chafetz Chaim blessed the baby and added the name Ben Zion to the baby’s original name, after which Zvi Aryeh recovered fully.

Rabbi Zvi Aryeh Rosenfeld z”l davening in the Kotel

The family came to the United States in 1923 and settled in the Brownsville neighborhood in Brooklyn. Rabbi Zvi Aryeh first studied at Yeshivas Rabeinu Chaim Berlin and continued at Yeshivah Torah Vodaath. He subsequently learned Torah from Rabbi Avraham Yoffen, the famous head of the Novardok-Beit Yosef yeshiva. At the age of twenty-three, after completing the entire Talmud for the second time, as well as mastering other studies, Rabbi Zvi Aryeh was ordained as a rabbi by his teacher Rabbi Yoffen and other prominent rabbis.

After his marriage to Tzippora, who came from the illustrious Feivelson family of Torah scholars, Rabbi Zvi Aryeh earned a living teaching Torah to young children. He instilled in his pupils a love of God and a love of Torah, his pure character leaving an indelible impression on them. Although Rabbi Tzvi Aryeh and his young family were barely scraping by, following his father’s passing in 1947, he assumed responsibility for some of his father’s charity obligations.

As part of those charity activities, Rabbi Zvi Aryeh began to correspond with the Breslover chassid, Rabbi Avraham Sternhartz, the great-grandson of Reb Nosson of Breslov. In 1949, he traveled to Eretz Yisrael to meet him personally, in what was the first of fifty subsequent trips to the Holy Land. From Rabbi Avraham, Rabbi Zvi Aryeh understood the tremendous need to spread Rebbe Nachman’s teachings in the United States, and from then on, Rabbi Zvi Aryeh saw this as his life’s mission.

Rabbi Zvi Aryeh Rosenfeld z”l during one of his trips to Eretz Israel

For the next thirty years, Rabbi Zvi Aryeh was involved with spreading Rebbe Nachman’s teachings throughout the United States. Without any help and lacking all financial means, he managed to bring thousands of Jews closer to Judaism and to the teachings of Rebbe Nachman. At first, his holy work was not appreciated; he had to deal with angry parents who sent him death threats, and one who even tried to have him arrested for kidnapping (cf Sipurey Maasios – 12). However, he persevered in his sacred work and brought thousands of Jews to Torah observance and to learn about Judaism for the first time in their lives, always with pleasantness, “b’darkei noam.”

At great risk to his life, Rabbi Zvi Aryeh did everything possible to travel to Rebbe Nachman’s grave in Uman, Ukraine, at the height of Soviet rule. It took a great deal of courage in those days to venture behind the Iron Curtain. With unmatched dedication, he organized trip after trip with his students, stealthily making his way to the holy site. His determination eventually led to the collapse of the Soviet regime, after which the gates of Uman were opened wide to all Breslovers. To mark this triumph, the “Gate of Zvi Aryeh,” which decorates Rebbe Nachman’s tziyun, was established in his memory by his disciple Rabbi Shlomo Kopel.

Rebbe Nachman of Breslov’s tombsite in Uman. Above: the gate that was built in memory of Rabbi Zvi Aryeh Rosenfeld z”l

In his shiurim, attended by Ashkenazi and Sephardi students alike, Rabbi Zvi Aryeh would draw on his phenomenal knowledge of Talmud, Midrash, Zohar, Kabbalah and particularly the teachings of Rebbe Nachman. He also excelled in practical wisdom and gave excellent advice, including in financial and business matters. For himself, however, he was content with the minimum, and continued to support his family from his teacher’s salary.

Apart from the time he devoted to Torah lessons and teaching pupils, Rabbi Zvi Aryeh also devoted himself to raising funds for the central Breslov shul in Jerusalem, with the encouragement of Rabbi Avraham Sternhartz and Rabbi Eliyahu Chaim Rosen. In fact, he and his students raised the lion’s share of the funds for the large building that now stands in the center of Meah Shearim in Jerusalem. After the construction was completed, he continued to devote himself to publishing Rebbe Nachman’s writings and also began the translation of the book Rebbe Nachman’s Wisdom (Sichot Haran). It was later translated by Rabbi Aryeh Kaplan at the request of Rabbi Zvi Aryeh who sponsored the work and edited the book.

Rabbi Zvi Aryeh Rosenfeld z”l with Rabbi Eliahu Chaim Rosen z”l

Rabbi Zvi Aryeh also raised funds which he distributed to many poor Breslov families in Eretz Yisrael. He loved the Holy Land with all his soul and wanted very much to settle there himself. He would have made the move if not for the many new students in the United States who joined his classes every year. He once said that he would move to Jerusalem if a whole year passed without a new student joining the group… but that never happened!

Rabbi Zvi Aryeh attracted a group of students who established their own synagogue where Torah lessons were held according to the teachings of Breslov Chassidut. Several hundreds of families became acquainted with Breslov Chassidut and adopted it as their way of life; many thousands more know and quote the Rebbe’s teachings – all thanks to Rabbi Zvi Aryeh.

Rabbi Zvi Aryeh himself was living proof that even in a materialistic country like the United States, it’s still possible to be a Breslover chassid; i.e., a Jew who is attached to his Creator and not blinded by the illusions of the modern world.

Rabbi Zvi Aryeh Rosenfeld z”l in the USA with his students

In the summer of 1958, when he was fifty-six and after being diagnosed with cancer, Rabbi Zvi Aryeh finally fulfilled his lifelong dream of moving to Jerusalem, where he spent his last months preparing to leave this world. Even when he was confined to his bed and overcome with extreme weakness, his disciples would study Talmud and Zohar by his bedside, with Rabbi Zvi Aryeh following the discussion and commenting here and there.

Rabbi Zvi Aryeh had been a father figure to his students, many of whom came to Israel for a few days just to be by his side for the last time. Despite his extreme weakness, he persisted in reciting the “Tikun Haklali” (General Remedy) often with the help of one of his students.

Rabbi Zvi Aryeh left behind a legacy that includes thousands of hours of recorded lessons and lectures, which provide a broad glimpse into Rebbe Nachman’s treasures.

Recently, a new project was launched to transcribe the recordings. So far, the lessons on the series of Sichot Haran in English have already been published, and we are currently working on editing volumes with the English lessons. We are also working to translate the English shiurim into Hebrew and compiling them into a book, to be called Siach HaNeshamah.

To participate in the publication of the biography about him, click here

May his merit protect us!

Photo gallery of Rabbi Zvi Aryeh Rosenfeld z”l

Rebbe Nachman of Breslov’s tombsite in Uman in the year 1922, the year of his birth

Rabbi Zvi Aryeh Rosenfeld z”l holding the original kiddush cup which belonged to Rebbe Nachman

Rabbi Zvi Aryeh Rosenfeld z”l davening in the Kotel

Rabbi Zvi Aryeh Rosenfeld z”l in the tombsite of Shmuel Hanavi

Based on Sichot Haran (Rabbi Nachman’s Wisdom) #22

“When God destroyed the cities of the plain, God remembered Avraham and sent Lot from amidst the upheaval…” (Bereishis 19:29).

A Midrash on this verse (Tanchuma, Vayeira #9) comments, “Even when the Holy, Blessed One is angry, He has compassion.” It immediately continues, “[On Shabbat] one may save [from a fire] the Torah case along with the Torah, and the tefillin case with the tefillin.”* This teaches us: Fortunate are the tzaddikim and fortunate are those who cling to them. What does Rebbe Nachman say about clinging to tzaddikim? He teaches:

It is very good to be worthy of connecting to a genuine tzaddik. Regarding the Messianic era, it is written, “To grasp the ends of the earth and shake the wicked from it” (Job 38:13).** However, one who is connected to a genuine tzaddik can grab hold of him and survive. Because he is connected and affiliated with the tzaddik, he will not be cast off along with the wicked.

What happens to Lot in this week’s Parshah is a vivid demonstration of this teaching, despite the fact that Lot traded his close connection with Avraham Avinu for the greed and immorality of Sodom. The lessons he learned from Avraham Avinu left Lot with a vestigial connection to the tzaddik. Despite the mortal risk involved in committing the “crime of hospitality” in Sodom’s corrupt society, Lot still actively sought guests (Bereishis 19:1; Rashi). And when his guests spoke negatively about Sodom’s despicable behavior, Lot—somewhat akin to Avraham Avinu—attempted to defend the Sodomites (Bereishis Rabbah 50:5).

Certainly, we, who despite our own struggles seek a connection with Rebbe Nachman and other genuine tzaddikim (past and present), can hope and pray that our grasp on them will always be firm. Note that the “grasping and shaking” that Lot underwent directly impacted the lineage of Mashiach. As a result of being saved, Lot and his daughter began the family line that eventually produced King David, great-grandfather of Mashiach.

What is this “grasping and shaking” anyway? It’s God’s way of getting our attention. God doesn’t want any of His creations to be guilty and suffer; He wants them to be their best (Tanchuma, Vayeira #8). For 52 years, God sent earthquakes to wake up the Sodomites (ibid. #10)—they were His creations too! He didn’t want them to be wicked and die.

Many pre-Mashiach “shakings” have happened in our lifetime. The purpose of these events is not for survivors and observers to self-righteously say, “Those people were wicked! They got what they deserved!” It’s to prompt us to shake off our own misbehavior. As the Chofetz Chaim responded to the news of an earthquake, “I don’t know what it means, but I do know God is telling us: Children—return to Me.”

agutn Shabbos!
Shabbat Shalom!

© Copyright 2024 Breslov Research Institute
*Shabbat 116b; Shulchan Arukh, Orach Chaim 334:15
**God will “grasp…and shake the wicked from it, like one shakes a tallit” (Rashi), but the tzaddik remains (Metzudot)

The teaching of the Bnei Yissaskhar to pray for a beautiful etrog (citron) on Tu b’Shevat is fairly well-known (Bnei Yissaskhar, Shevat 2:2). I’m fairly confident that the link to the prayer the Ben Ish Chai composed for having a beautiful etrog is making the rounds of the ‘Net, even as we speak. I would like to add a bit, from a teaching of Rebbe Nachman.

In Sichot HaRan (Rabbi Nachman’s Wisdom) #87 the Rebbe says that in an ideal world, the beauty of one’’s etrog for the festival of Sukkot would match the beauty of one’s Days of Awe, the ten days from Rosh HaShanah through Yom Kippur (inclusive). In brief (and leaving out all of the Kabbalah), he explains that one’s innocent, childlike teshuvah (return to God) during the Days of Awe, opens within him a place to receive God’s love and light. A child’s lack of intellectual sophistication can actually enable him to have a deeper understanding, an understanding that gets into his bones.

We don’t live in an ideal world, yet. Still, we pray on Tu b’Shevat that our teshuvah during the Days of Awe—or any day or night of the year—be childishly pure and simple, full of innocence and received with love. Amen.

May all your prayers produce beautiful fruits. Amen.

Dvar Torah for Parshat VaYakhel

Based on Likutey Moharan II, Lesson #25

In addition, it’s also good to make a prayer out of Torah. That is, when you study or hear a Torah lesson from a genuine tzaddik, turn it into a prayer ask. Plead with God about each point in the lesson: “When will I be privileged to live by this practice, and embody that ideal? I’m so far from it!” Ask God to grant you the privilege to achieve every point mentioned in the teaching.

The Midrash (Tanchuma, VaYakhel #7) wants to tell us about the magic of the Ark, the chest that held mankind’s greatest treasures: The Tablets of the Ten Commandments and the Torah scroll that Moshe himself wrote.* The Midrash mentions a number of miracles, “one time only” ones and more frequent ones, that were associated with it. Then the Midrash poses an obvious question: What was it about the Ark that brought about the miracles? It answers by telling us that the Ark also contained the Torah and the Shekhinah. In fact, continues the Midrash, wherever the Torah is, that’s were the Shekhinah is. As it is said (Malachi 3:16), “Then those who revere God spoke, each with a friend; God listened and heard.”

As is well-known, Rebbe Nachman emphasized the importance of, and the need for, daily hitbodedut (the practice of talking to God in one’s own words, about whatever one chooses). In one conversation with his chassidim, the Rebbe not only gave a practical suggestion for how to feed and fuel** one’s hitbodedut, he practically pleaded with us (those who lived when he did, and those of us alive today) to make use of that suggestion: use any of his teachings as a touchstone for our hitbodedut.

Rebbe Nachman was not a preacher. He did not sermonize. Nonetheless his every conversation, and certainly his lessons, dealt with devotion to God (Rabbi Nachman’s Wisdom #124). The Rebbe said, “When one makes a lesson into a prayer, it causes great delight on high. Never in history have such delights ascended before God” (ibid. #145). The greatest delight for God—and perhaps the greatest miracle from your perspective—is what such a hitbodedut can accomplish. It can pierce you to the core, drawing and binding you to God so fervently so that you are certain that you will definitely live by His will and never again separated or disobey Him—God forbid!—even in the slightest (ibid.).

As precious and exquisite as the Ark was, you are even more so. Write the words of Torah on the Tablets of your heart (Proverbs 7:3), and God willing the Shekhinah soon follow. And may we pour out our hearts to God like water (Lamentations 2:19), every day. Amen.

agutn Shabbos! Shabbat Shalom!

© Copyright 2011 Breslov Research Institute

*Actually, the Ark, wherever it may be now, still houses them.

**To feed it, so as to never be at a loss for words; to fuel it, so that it always is fresh and alive.

Rebbe Nachman’s book Sichos HaRan begins by explaining the verse “For I know that HaShem is great, and our Lord is more than all other gods” (Tehillim 135:5). Why does David HaMelekh say “I know”? Is there no one else who knows that HaShem is great?

Rebbe Nachman teaches us that what David HaMelekh said was that what he knows about HaShem only he knows and he cannot share it with others. It is impossible to give over to someone else what he understands about HaShem. Although David HaMelekh was the one that said this, he said it in ruach hakodesh, which means that it is true for every person who says it. Each person’s knowledge of HaShem is his alone. There is no way for him to pass on this knowledge. Not only that, but even a person with himself cannot explain to himself today the understanding of HaShem that he had yesterday.

Rabbi Zvi Aryeh Rosenfeld z”l explains that the reason for this that a person’s knowledge is in the upper sefirah of Chokhmah, while speech corresponds to the sefirah of Malkhus, the lowest of the sefiros. Malkhus is also called emunah, faith. Knowledge and emunah are complete opposites. When a person knows something there is no emunah necessary. One must have emunah only in something that he does not know. Therefore, knowledge is far away from emunah and speech. We can speak about our emunah, but we cannot give over to another person what we know of HaShem. On the other hand, emunah, speech, Malkhus, is the first step towards reaching knowledge, Chokhmah.

Each Jew has an obligation to know HaShem. Speech is the first step towards this knowledge. Rabbi Nachman’s main advice that he stressed to all of his students was hisbodedus, private, personal prayer that each person should have every day. Each person should spend at least one hour each day speaking to HaShem in his own words in the language most comfortable for him (Likutei Moharan II, 25). A person who fulfills this advice with consistency, will certainly reach his own personal knowledge of HaShem.

When you have a mindset of faithfulness, the first thing that happens is that you are no longer emotionally attached to outcome.

A few years back I made a HUGE purchase which I pretty much instantly regretted (details are for another article…). I couldn’t return it, only re-sell it at a loss so it wasn’t an option. I had such a meltdown over this, it’s not even funny! No matter how many people told me to have emuna, let it go, it will all work out for the best, I was really, really upset.

Then came Corona and this item actually came in handy. I still wanted to re-sell it, but I had to admit that at the moment it was serving me pretty darn well. Also, The Corona virus situation made me realize that Hashem is pushing humanity to another level of awakening and no one really knows right now where life is going to take us. Perhaps this item will continue to be of use to me – who knows? So, I let the whole obsession with reselling it go and even thanked Hashem for having this item at this point in time.

Guess what happened next?

Not one but two people called me pretty much out of nowhere asking about possibly buying this item from me – at a MUCH higher cost than I had brought it for. At the very beginning of this situation, one of my friends called it – she said, “The minute you let this go, someone will want to buy it off you.” Boy, was she spot on!

The way I see it, this whole letting go thing is indirectly related to having emuna – a mindset of faithfulness. And it seems that Hashem, in His infinite compassion, will at times reward us even if our emuna is kind of indirect, like we let go not necessarily because we have emuna, and Hashem still rewards us just for letting go.

The synchronicity of the above was amazing to me! I let go and boom – Hashem worked it out. Having a mindset of faithfulness, even if indirectly, is so powerful!

At the very beginning of this situation, one of my friends called it – she said, “The minute you let this go, someone will want to buy it off you.” Boy, was she spot on!

So, what exactly does having this type of mindset look like?

When you have a mindset of faithfulness, the first thing that happens is that while you set your goal and pray for the outcome of your choice, you are no longer emotionally attached to that outcome. You REALLY want it but if it doesn’t happen – onward you will move because ultimately you know that you don’t actually know what the best outcome for you is. Only Hashem knows.

The second thing that happens is that you stop obsessing over the final outcome and instead – you start preparing for it. Hashem can give it to you and even wants to give it to you at any moment, however it would be a waste to give someone something that they will not be able to be responsible for, to nurture and protect and to enjoy.

Would you give your eight year old a hundred dollars allowance? Would you really want to meet your future  spouse before having worked on your anger and passive aggressive issues? Do you really want that very large home with a pool and garden – are you prepared to maintain such a large property as well as a garden and pool? Are you truly up for that high paying position – will you allot the necessary funds for household help as well as the time needed to create a system for everything to still run smoothly in your home while you’re away from it for the majority of the day?

Would you really want to meet your future spouse without preparing yourself?

Preparedness is so important to your ultimate success! Whatever area you need to grow yourself in – that’s what you need to focus on now. Get fit and healthy, learn how to communicate better, learn how to manage your finances, learn how to get along with people, hone your business skills, etc. When Hashem finally bestows the blessings that you have been hoping and praying for – you want to be able to contain them. Otherwise, a blessing, an opportunity, a windfall, a lucky break… can all be wasted away.

Your faithfulness is one of your greatest assets. It is the key to a healthy, happy, balanced life and is indispensable for your spiritual evolution and higher consciousness. Without it, you will probably be spinning your wheels from now until God -knows-when. With it, you will attain a lot more of your goals with a lot less effort and heartache.

It also comes in handy when you do dumb thinks like make a HUGE purchase that you instantly regret 😊

Work on your faithfulness every day:

“It is very good to rely on God completely. As each day begins, entrust your every movement and those of all who depend on you into God’s hands, asking that everything should go according to His will. You will then not need to worry about whether or not things are going as they should, because you are relying on God. If He wants things to go differently from the way you may wish, you will be willing to accept everything the way He wants it.” (Sichot Haran #2).

If G-d is infinite, how can I know what He wants from me? How can I be confident that I am going in His ways and that He is always with me?