.jpg)
(c) Dovid Sears
Letting in the Light, Part I
A Shiur on Likutey Moharan I, 172
Dovid Sears
It is told that when the notoriously
acerbic Chasidic master Rabbi Menachem Mendel of Kotzk (1789-1859) was a little
boy, his schoolteacher once jestingly remarked, "I'll give you a penny (or
whatever a small coin was called in Poland
"I'll
give you two," the child shot back, "if you can tell me where He
isn't!"
G-d is absolutely transcendent - infinite, omnipotent, above all change,
all limitations; an absolute unity and not a compound. Yet at the same time, He
is right here with us, for "His Glory fills all of the world."[i]
G-d is also immanent.
In Likutey Moharan II, 7
("For a Compassionate One Shall Lead Them"), Rebbe Nachman relates
these two ways of thinking about G-d to a passage from the Shabbos and Yom Tov
prayer service.[ii]
The congregation quotes the words of the Ministering Angels, who ask:
"Where is the place of His Glory (i.e., G-d's Revelation)?" - which is a rhetorical question meaning
that G-d is unknowable. Yet in the next breath, the worshippers declare
"His glory fills all of the world!" How these two perceptions fit
together is a paradox that the rational mind cannot grasp; but in truth, they
are two sides of the same coin. G-d's essential nature is a total mystery; the
kabbalists call Him "E-l Mistater . . . G-d Who Conceals
Himself."[iii]
Nevertheless, solve this riddle we must - for the
very purpose of creation is, in the Zohar's phrase "bi-gin
de-ishtimodin lei . . . in order to know Him."[iv]
Certainly this can’t mean intellectual knowledge, for it is utterly above our
heads. It is mystical knowledge.
Another story is told of Rabbi Barukh of
Medzhibuzh (1757-1810). Once his grandson and a few friends were playing a game
of hide and seek. After awhile the little boy came out of his hiding place, and
realized that his companions had run away without even bothering to look for
him. Crying, he ran to his grandfather and complained about his uncaring
friends. Rabbi Barukh's eyes, too, filled with tears. "G-d says the same
thing,” he explained. “He hides, but no one bothers to seek Him!”
The first thing we must realize is that
encountering G-d's hiddenness is not the end of the story, but only marks the
beginning of our quest - even if we must begin anew again and
again, even if we must do so seemingly ad infinitum.
The Chasidic Way
The Baal Shem Tov paved a unique path for
seekers of G-d, a way not only to understand something of G-d conceptually, but
also to experience Divinity.[v]
To understand Rebbe Nachman's teachings, we must have at least an inkling of
the approach of his illustrious great-grandfather, which he imbibed in his very
mother's milk.
The Baal Shem Tov wanted us to realize
that the world and the self are no more than a mask for G-dliness. Thus, he
taught:
"Shema Yisrael . . . Hear, O
Israel, the Lord, our G-d, the Lord is One" (Deuteronomy 6:6). When you
recite the word "One," you should contemplate that the Holy One,
blessed be He, is all that truly exists. A person must realize that he is
nothing - for the essence of a human being is the
soul, and the soul is but a "portion of G-d Above." Therefore,
nothing truly exists except the Holy One, blessed be He.[vi]
This particularly applies to those times
when G-d seems to be completely hidden from us:
It is written, "And I will surely
hide (haster astir) My face" (Deuteronomy 31:18). As soon as you
realize that the Holy One, blessed be He, is hidden, there is no longer any
concealment, and all negativity disappears. Thus, the verse uses a double
expression of concealment - haster astir. There are times
when G-d will also hide the knowledge that He is present in the midst of His
hiddenness.[vii]
That is, G-d is only concealed when we
let the world fool us. In truth, “no place is empty of Him.”[viii]
G-d is right here, because there is nowhere else for the universe to exist but
within G-d. Anything less than this would contradict the basic belief that G-d
is infinite and absolutely one. The Baal Shem Tov also insists that perception
of G-d's omnipresence is not only attainable through "peak
experiences," but can illuminate our most ordinary activities:
When you realize that the Master of the
Universe is actually present in your every word and gesture, however great or
small, all confusions disperse that eclipse the light of the Mind.[ix]
This is the solution to the problem of
suffering, which is only possible when a person becomes alienated from G-d. As
the Baal Shem Tov states:
It is written, "I, I am the One Who
consoles you" (Isaiah 51:12) [repeating the word "I"]. When you
realize that the true "I" is G-d, and nothing exists aside from Him - then [the divine assurance is fulfilled
that] "I am the One Who consoles you."[x]
Thus, the Baal Shem Tov paved a path
illuminated by and directed toward this perception of G-d's Oneness. The only
catch was how to open our eyes so that we, too, might share it. As we shall see
in the following teaching, this was Rebbe Nachman's concern, no less than that
of his holy great-grandfather.
Light and Shadow
In this brief lesson, Rebbe Nachman
further develops what scholars of religion term the Baal Shem Tov's panentheism
- the belief that G-d is present within
all things, despite His ultimate transcendence. And he zeros in on our most
practical concern, namely how one can penetrate the illusion of the world and
glimpse the Divine Essence within all things. Rebbe Nachman explains:
Whatever one lacks - whether concerning children, livelihood,
or health - everything is from the side of the
person himself. For the light of G-d flows upon one continuously; however,
through evil deeds, each person makes a shadow for himself, so that the divine
light does not reach him.[xi]
According to one's actions, a shadow is cast which obstructs the light of G-d.
The deficiency is commensurate with the deed that created the shadow.
Now, a shadow is produced by a physical
thing that stands before a spiritual thing [i.e., something of a more subtle
nature] - just as a physical stick or stone placed
opposite the light of the moon or sun will cast a shadow. Likewise, a solar or
lunar eclipse is due to the shadow of the earth.[xii]
Moreover, the sun itself is physical in relation to that which is above it, and
casts a shadow against it.[xiii]
Therefore, according to one's
materialistic attachments and actions, one creates a shadow within him that
prevents G-d's light and bounty from reaching him. However, if a person
nullifies himself and no longer exists in this [illusory] world at all, he no
longer casts a shadow, and receives the light of G-d, may He be blessed.
The essence of the divine light is glory;
for "all that the Holy One, blessed be He, created, He created for His
glory, as it is written: 'For My glory I created it…' (Isaiah 43:7)."[xiv]
This is the meaning of "The entire
world is full (mi-lo kol ha'aretz) of His glory" (ibid. 6:3). That
is, if one is "not of the world altogether [mi-lo kol ha'aretz, a
play on words]" and has no part in this world at all - then he receives the light of G-d, which
is the divine glory.
This, too, is the meaning of "The
wise will inherit glory" (Proverbs 3:35 ),
for "wisdom comes forth from nothingness" (Job 28:12).[xv]
Therefore, the wise, who are "nothing," are granted a perception of
glory. Having overcome all materialism, they do not create an obstructing
shadow.
The concluding paragraph of this lesson introduces the
idea that mystical perception also depends on one's emotional state:
When G-d, may He be blessed, displays a
joyous face (panim), this brings life and good to the world; and the
opposite is also true, G-d forbid. Similarly, when the tzaddik displays
a joyous face, it is good - and vice-versa.[xvi]
This is the meaning of the verse "See, today I have placed before you [lifneykhem,
which is etymologically related to the word panim, meaning 'face']
life and good, as well as death…" (Deuteronomy 11:26) - that is, lifneykhem, according to
your face.
At a glance, this may seem to have a
somewhat tenuous connection to the previous theme. The lynch pin is Rebbe
Nachman's reference at the beginning of his teaching to both a solar and lunar
eclipse and the cosmic hierarchy. Let’s take a closer look at his words:
“Likewise, a solar or lunar eclipse is due to the shadow of the earth.
Moreover, the sun itself is physical in relation to that which is above it, and
casts a shadow against it.” In kabbalistic terms, the sun and moon correspond
to mashpi'a, the "giver" or source of influence, and mekabel,
the receiver. On the one hand, the tzaddik is like the moon, being a
receiver in relation to G-d. On the other, he is like the sun, being a giver in
relation to the world, particularly to those on lower spiritual levels. Only a
perfect tzaddik can attain total bittul - absolute nullification of ego that
eliminates every trace of the shadow. Thus, in order to fulfill our potential,
we who occupy lower levels must receive illumination from the tzaddikim.[xvii]
With his last remarks, Rebbe Nachman lets
us know that this illumination is conditioned by our approach, the
"face" we display. G-d's "face," or manner of revelation,
depends on our "face," meaning our spiritual state.[xviii]
If we wallow in coarse materialism, we block the light. If we detach ourselves
from worldly vanities and let go of our all-consuming self-interest, we
immediately become receptors for G-dliness -
and, by implication, the light of the tzaddik, who transmits the divine
light to us, just as the sun illuminates the moon.[xix]
Hisbodedus
Elsewhere, Reb Noson adds that he heard a
slightly different version of this teaching from another disciple of Rebbe
Nachman. This version is even more lucid:
You must nullify each of your negative
traits until you have annihilated the ego completely, as if it were utterly
non-existent.
Begin with one negative trait and nullify
it completely, until not a trace remains. Then work on your other negative
traits, one at a time, until they no longer exist. As you nullify the ego, G-d's
glory will begin to shine through and be revealed. G-d's glory is like light,
as the verse states, "And the earth is illuminated with His glory"
(Ezekiel 43:2).
After reiterating the analogy of the
physical object placed before the sunlight that casts a shadow, this second
version of the teaching concludes:
Thus, it is written, "The entire
world is full (mi-lo kol ha'aretz) of His glory" (Isaiah 6:3). When
there is nothing to cast a shadow and thereby obstruct the light, His glory is
revealed through all the earth.[xx]
This corresponds to the path of hisbodedus
Rebbe Nachman outlines in Likutey Moharan I, 52 ("HaNe'or
baLaylah / One Who Awakens in the Night"). Through hisbodedus - going out alone at night to a secluded
place where people do not commonly go even by day, and speaking to G-d in one's
own words - one may systematically nullify all
negative personality traits until one attains bittul, total
self-effacement. Rebbe Nachman's descriptions of this process in both lessons
are almost identical. By removing these negative traits, we remove the shadow,
allowing the light of G-d, Who is the “Imperative Existent,” to shine forth.
(We should add that bittul is not to be confused with low self-esteem or
self-hatred, traits that are merely the "flip side" of
self-importance. We are supposed to hate our evil traits, but not become
morbidly obsessed with ourselves in so doing. Rather, bittul denotes
transcendence of the ego - seeing through the illusion of the self
as something that exists apart from G-d.) Thus, it seems that the most basic
way to put this teaching into practice is through hisbodedus.
[ii] Musaf,
Kedushah.
[iii] Rabbi
Avraham Maimon, a disciple of 16th century kabbalist Rabbi Moshe Cordovero,
composed a mystical song paraphrasing Isaiah 45:15 ("For You are a
Self-Concealing G-d") that is still widely sung today during the Third
Sabbath Meal.
[iv] Zohar
II, 42b. This concept is often cited by the Chasidic masters, e.g. Rabbi
Menachem Nachum of Chernobyl
[v] Thus,
when Rabbi Dov Ber, the Maggid of Mezeritch, first visited the Baal Shem Tov,
his future mentor challenged his understanding of a passage in the Arizal’s Eitz
Chaim that discussed the names of various angels. When the Maggid countered
by asking the Baal Shem Tov to offer a better explanation, if indeed he knew
one, the Baal Shem Tov began to speak. The room immediately became suffused
with light, and the Maggid actually beheld the awe-inspiring angels in
question. Later, the Baal Shem Tov explained, "Your interpretation was not
incorrect - but it had no soul!" (Keter
Shem Tov, Kehot 1982 ed., sec. 424).
[vi] Likkutim
Yekarim 161; in the Breslov literature, cf. Rabbi Nachman Goldstein of
Tcherin, Otzar haYirah, Emes vaTzedek, "Bittul el Ohr Ein Sof,”
sec. 9 (citing Likutey Halakhos).
[vii] Rabbi
Yaakov Yosef of Polonoye, Toldos Ya'akov Yosef, Bereshis.
[viii] Hakdamah,
Tikuney Zohar.
[ix] Rabbi
Yitzchak Eizik Yehudah Yechiel Safrin of Komarno, Nesiv Mitzvotekha, cited
in Sefer haBaal Shem Tov, Vayelekh, note 6.
[x] Rabbi
Gedaliah of Linitz, Teshu'os Chen, Tzav.
[xx] Also
cf. Rabbi Menachem Nachum of Chernobyl New Square
[xii]It is
almost certain that Rebbe Nachman was familiar with Rabbi Pinchas Eliyahu
Horowitz of Vilna's Sefer haBris (Brunn, 1793), the first half of which
attempts to integrate 18th century science with rabbinic and kabbalistic
thought; see Mendel Piekarz, Chasidut Breslov (Jerusalem 4:12 -13, Rabbi Pinchas
Eliyahu states that a lunar eclipse is caused by the shadow of the earth, while
a solar eclipse is caused by the shadow of the moon. Therefore, it is unclear
if Rebbe Nachman disputed this, or if there is an error in the text. Perhaps
significantly, a similar version of this teaching appears in Sichos HaRan
136 that does not mention this point.
[xiii] That
is, the terms "physical" and "spiritual" are relative. This
is implied by the Midrash, which states, "The light of the sun is dark
when compared to the light that G-d created on the first day of creation"
(Bereishis Rabbah 3:6). Similarly, the Zohar declares, "Even
the Supernal Crown (Keser Elyon) is considered 'black' before the Cause
of Causes" (Tikuney Zohar, Tikkun 70, 135b).
[xiv] Avot 6:11.
[xv] We
have translated the verse in keeping with its context. More literally, it
should be rendered "Wisdom - from
whence (me-ayin) does it come forth?"
[xvi] This
is because "tzaddikim resemble their Creator" (Likutey
Moharan II, 52); also see Rabbi Gedaliah Aharon Kenig, Chayei Nefesh, chap.
18, passim.
[xvii] I am
grateful to Rabbi Symcha Bergman for this insight.
[xviiii] Rebbe
Nachman interprets the verse "And Hezekiah turned his face to the
wall" (Isaiah 38:2) to mean that he turned his awareness within, "for
one's true 'face' is one's state of mind" (Sichos HaRan 39).
[xix] Thus,
Abraham interceded on behalf of Sodom Israel Israel 10:17 .
[xx] Sichos
HaRan 136 (abridged).
Posts
No comments:
Post a Comment