The Power of Garments

G-dly Soul and animal soul. Will and pleasure. Unity and disparity. Thought and action. In his monumental, classic work - the Tanya - Rabbi Shneur Zalman of Liadi (1745-1812) compares and contrasts everything from what goes on within a human being, to what's going on within G-d and his universe. Made up of 5 parts - A Collection of Sayings, The Gate of Unity, Letters on Repentance, Holy Letters, and The Final Collection of Sayings, the first book contains 53 chapters. Early on, in the 4th chapter, the author makes a point so profound - it's almost easy to read right through it and pass over the latent power behind his words. After discussing in Ch. 3 what we're made up of - a "divine soul" & an "animal soul" each made up of 10 faculties, in chapter 4 Rabbi Shneur Zalman discusses the "garments of the soul" which is thought, speech, and action. Surely when one thinks over a Torah thought or says a kind word, or even brings a glass of water to a parent, that's cute and everything, but surely less holy or powerful than the G-dly soul within us....right?

In the words of the holy Rabbi: "Now these 3 "garments," deriving from the Torah & its commandments, although they are called "garments" of the soul, their quality, nevertheless is infinitely higher & greater than that of the soul, as explained in the Zohar, because the Torah and G-d are one." Meaning, as great and as spiritually lofty as the souls within us are, they are still finite. But, when I choose to do, say, or think something from the Torah, I am connecting my soul and body to something truly infinite - because G-d and his wisdom, his Torah, are one and the same, it is connected to his Essence. The power in which Judaism places on proper action in life knows no bounds - it is ALL about this world! So many focus on the "world to come" - on "going to heaven" - but Judaism teaches that this is where it's at! Sure, in the next world, G-dliness is felt and comprehended easier and pleasure is therefore greater, but in terms of true spiritual attainment and accomplishment, nothing beats the opportunity we have in this physical world. There is a Jewish law that says men must tuck in their tzitzit - "fringes" on the sides of their garments, when walking into a cemetery. Why? So as not to arouse any jealousy in heaven, because of the fact that we can do physical mitzvot and they can't anymore!

The author continues: "Hence it has been said (in Ethics of our Fathers 4:17): Better is one hour of repentance & good deeds in this world than the whole life of the world to come" since in heaven one connects to a limited light, whereas G-d's Infinite Essence can be found only in Torah & Mitzvot. But wait a minute! How in the world can we say that G-d's Essence is found in the Torah, one that talks about monetary laws, rituals, holidays, laws of the temple!? By way of analogy, Rabbi Shneur Zalman concludes: "Although the Torah has been clothed in lower material things, it is by way of illustration, like embracing the king. There is no difference, in regard to the degree of closeness and attachment to the king, whether the king is then wearing one robe or several robes, so long as the royal person is in them." G-d is found in his Torah and Mitzvot completely, whether we feel it or not.

May we embrace the king whenever possible, in good thought, speech and deed, binding our small selves with the infinite.

Shabbat Shalom!

The Struggler

"I wish I was better."


How often, when reflecting, do we wish we could be that better person?
The life of the average person who wants to improve his character, can often be a frustrating one. "How come whenever I feel a bit more refined than usual, more inspired and genuine, do I fall right back down into desiring things that aren't good for me? Why did G-d Make me with such strong negative impulses?"

In the year 1797, Rabbi Shneur Zalman of Liadi published a book of Jewish Mysticism, entitled "Tanya." In Tanya, Rabbi Shneur Zalman revolutionized the way we must view our struggles with our negative impulses. He explains: “Who said God Wants you to be a tzaddik (completely righteous person)? God Wants you to struggle! Humanity's hero is the Beinoni (the struggler), not the tzaddik."

There's an ancient story that might help illustrate this idea:
There was once an elderly Chinese woman, who everyday would walk with 2 buckets to the river to retrieve water. One bucket was whole, while the other was filled with holes. The bucket full of holes began to feel terrible. It cried to its master: “I’m such a failure! I’m such a loser! Every day when you return, I barely have a 1/3 of the water of a regular bucket!” The lady replied: “Tomorrow, I want you to look at your surroundings." So the next day, the lady ventures off to the river as usual with her 2 buckets. But this time, the bucket with holes looks around, and notices a vast array of beautiful flowers. “Wow! How nice are these flowers!” The lady turns to the bucket and says: “It's because of your holes, that they are watered.”
~~~
One mustn't view his or her imperfections, blemishes, negative impulses and desires, as a curse. Rather, they are God's challenges that one must struggle with & work to overcome, thereby bringing great light into the world - beautiful flowers.
As long as one only pays attention to his/herself, than it's easy to become despondent. “How come I can never be good, holy, perfect, living a life of serenity and tranquility!?
Why do I always have stuff to work on?”
The Answer is, life is not just about your bucket! It’s about what G-d Wants you to achieve in this world.
He Wanted you to have a negative side. And He Wants you to struggle with it, to work to refine this animalistic side you have. To struggle with our negative sides isn’t bad - it's heroic! What’s bad is when we don't care, and we allow ourselves to fall prey to our animalistic side and become selfish and destructive.
But if we're confronting it and dealing with our animal nature, than we're on the right track.
So let's keep struggling - and let's do it with a smile!

Shabbat Shalom!

-Daniel

To truly be Alive

What does it mean to be truly alive?

A story is told, of a king who's son fell deathly ill. All of
the greatest doctors were brought in to the palace to try their luck
at finding a remedy for the sick prince. But to no avail.
As the prince's health worsened, the King was becoming more & more
distraught. Until finally one doctor spoke: "My king, there is 1
remedy that perhaps can save your son. It isn't for certain, and it
requires you to give up something precious. I need the crown jewel on
the top of your crown. I will grind it up and put it into water for
the prince to drink. Perhaps it can heal him."
The king answered, "for my only son! of course take it! what's the
point of my crown jewel if there isn't my only precious son!?"
This analogy was given by the "Alter Rebbe", the founder of 'Chassidus
Chabad', to explain why Chassidus, the inner dimension of Torah,
needed to be revealed. The Jewish people in these last generations,
under the constant attack of outside enemies, along with the inside
problem of assimilation, need this precious jewel to infuse our
Yiddishkeit with life and vibrancy.
SO what is Chassidus?

Just like our body needs food to nourish it and keep it happy, our
souls need "food" as well to feel satisfied. But the soul doesn't
enjoy ketchup and mustard. What it wants and needs is spiritual
nourishment. This "food" it enjoys is Torah; specifically, its inner
dimension, Chassidus. This is the essence of Torah. Therefore, because
of its nature as essence, Chassidus is often likened to oil: On one
hand, it itself is beyond any one thing (oil rises to the top of any
liquid it enters). On the other hand, it permeates every single
aspect. Chassidus is the secret dimension of Torah (oil is hidden
inside the olive). What are some of these secrets? Chassidus shows us
the uniqueness and preciousness of every Jew. How we are truly 1 w/
G-d, like an "only son born to parents in their old age." How loving a
fellow Jew is the entrance to a relationship with G-d. How serving G-d
with Joy is greater than all else. How there is no place devoid of
Hashem's Presence. The physical world and G-d don't contradict; rather
all physicality is permeated by G-dliness. The world is G-d's
painting. Where can one hope to look for the artist? in his painting.

Specifically, when a Jew does a "Mitzvah," he feels he's doing a
"commandment" of Hashem. Kiddush was drunk? Matzah eaten? Mitzvah
accomplished? case closed. Chassidus teaches us that every time a Jew
does a mitzvah, he is in direct connection with his Creator. "Mitzvah"
means "tzavsa" - "connection". One is connecting with his Infinite G-d
at the time of a mitzvah. So much so, that Jewish law states you must
stand in front of any Jew, regardless of his level or stature, when
amidst doing a mitzvah! (see Ch. 46 of Tanya)
And in any case, why do I learn Torah and perform Mitzvos, and serve
Hashem in the 1st place? for reward in the afterlife? True, this is a
direct outcome. But We really serve Hashem in order to please our
Father, and ultimately, in order to form this world into a dwelling
place, a home, for Hashem. Chassidus shows us the beauty of Torah and
Mitzvos; not because we have to. Rather, because we want to.

Ultimately, Chassidus teaches us that G-d is Everywhere. It makes us
realize "there is no place devoid of Him." If you're lost in Tijuana,
sitting on a couch of a party, or praying in synagogue, G-d is there.
No place is devoid of His Presence. Not only that, but Chassidus
revolutionizes the look at "Divine Providence": that every single
thing that happens in this world, from a joyful job promotion to an
annoying traffic jam, to the stubbing of your toe, is all directed by
G-d. Everything.
By knowing this, a Jew becomes alive. He sees Hashem's Hand in
everything. How He truly watches over us,and how important our mission
in this world is. How every act we do can literally change the world
enormously for the better. With
1 good deed, speech, or even thought, one can bring the Redemption,
our ultimate goal.

Chassidus emphasizes how small are the "great", and how truly great
are the "small." A voiceless cry from a Jew's depths when in a tough
situation, pierces all heavens and breaks all gates, straight to
Hashem. This is something the most religious and greatest Torah
scholar wishes to have. It makes sense, because we are all G-d's
Beloved children.
To know this truth is to live. This knowledge keeps us vitalized and
warm. It infuses us with truth and meaning in this often-times
confusing world.

This is what it means to be truly alive.

(you can contact your local chabad Rabbi to learn more, or read up
yourself: chabad.org. You also can always call me: 858-452-6205 if you
want to learn a bit. I'm home now for Chanuka, feel free to call
anytime! (I have menorahs if you need also)
Shabbat Shalom and Happy Channukah!

-daniel