From the Breslov Pirkey Avot (Breslov
Research Institute), Chapter 4, Mishnah 1
בֶּן זוֹמָא
אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קי”ט),
מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי.
אֵיזֶהוּ
גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי ט”ז), טוֹב אֶרֶךְ אַפַּיִם
מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר.
אֵיזֶהוּ עָשִׁיר
הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכ”ח), יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל
אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וטוֹב לָךְ, לָעוֹלָם
הַבָּא.
אֵיזֶהוּ
מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א' ב'), כִּי
מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלוּ:
Ben Zoma said, “Who is wise? He who learns
from everyone, as it is written, ‘From all my teachers, I have gained wisdom’
(Psalms 119:99).
“Who is mighty? He who conquers his passions,
as it is written, ‘He who is slow to anger is better than a mighty warrior, and
he who rules his spirit is better than one who conquers a city’ (Proverbs
16:32).
“Who is wealthy? He who rejoices in his lot,
as it is written, ‘When you eat the labor of your hands, you shall be happy,
and it shall be well with you’ (Psalms 128:2). 'You shall be happy' – in this
world – 'and it shall be well with you' – in the World to Come.
“Who is honored? He who honors others, as it
is written, ‘For those who honor Me, I will honor, and those who despise Me
shall be accursed’” (I Samuel 2:30).
Digest of
Commentaries:
Who is wise?
He who learns from everyone. Since he does not stand on his honor but learns from his
inferiors, it shows that his desire for knowledge is for the sake of Heaven and
not merely a pretext for inflating his self-esteem. Such a person deserves to
be called “wise” (Bartenura).
Who is mighty?
He who conquers his passions, as it is written, “He who is slow to anger is
better than a mighty warrior, and he who
rules his spirit is better than one who conquers a city.” The virtue of
being “slow to anger” comes from the same inner power needed to wage war
against one's natural inclinations and passions. The virtue of “ruling one’s
spirit” must be adopted by one who is victorious – such as a king who conquers
a city – so that he can overcome his emotions and deal magnanimously with those
who rebelled against him (Bartenura).
“When you eat
the labor of your hands” – that is, you do not seek to amass wealth in devious ways – “you
shall be happy, and it shall be well with you.” Indeed, “you
shall be happy in this world,” being independent of other people, “and
it shall be well with you in the World to Come,” for you will not have
succumbed to dishonesty and injustice.
Who is
honored? He who honors others. When a person honors others because they too are created in the
Divine image, he is essentially honoring God. Therefore God will bestow honor
upon him in turn, and the Godly light at the core of his being will shine forth
like a bright torch to all (Tiferet Yisrael).
*
Who is wise? He who learns from everyone
Reb Noson: A true sage can receive wisdom and hints as to how to draw close
to God wherever he may be — even in a place of unholiness. In every place some
hidden good may be found, in keeping with the verse, “From the rising of the
sun to its setting, My Name is great among the nations, and in every place,
incense is burned and offered in My Name” (Malachi 1:11).[i] Ordinary individuals are forbidden to endanger themselves by entering these
places lest they become trapped, but a tzaddik can find wisdom even there, as Pirkey
Avot states, “Who is wise? He who learns from everyone” (Likutey
Halakhot, Shabbat 6:8).
*
Reb Noson: Each person’s way of thinking differs from that of his friend,
since his character traits and attitudes vary according to the balance of
elements that make up his nature. If a certain element is dominant, he will be
distinguished by a certain character trait and incline toward a certain point
of view, while his friend may possess the opposite trait and opposite point of
view.
In holy matters, a person who strives for
truth must remain strong in the point of view, good trait or righteous path
that he believes to be correct, not allowing others to sway him. He must be “bold
as a leopard” in serving God (Pirkey Avot 5:20). Nevertheless,
he must never be so adamant that he comes to hate or despise his friend, or
anyone else who does not share his views. Rather, he should look upon his
friend with a good eye and strive to find some virtue in him.
Relating to all people in this way, he will
then be able to receive beneficial insights into Divine service from everyone
he encounters, as Pirkey Avot states, “Who is wise? He who learns
from everyone.” He will not
fear that his friend might cause him to lose touch with the truth in his heart.
He will remain strong in his conviction and his good path, as is proper, but at
the same time he will avoid looking at his friend with disfavor. Rather, his
love for his friend who differs with him will remain undiminished. For who
knows? Perhaps his friend was compelled to take the point of view that he
espoused due to the root of his soul.[ii]
Even if a person sees that his friend has
departed from the right path, he must judge him favorably and seek to find in
him some good point, as Rebbe Nachman repeatedly urged us to do.
If it is possible to speak with that friend
in truth and simplicity, without any egotistic desire to win arguments, but
only to guide him to recognize the truth and return to the straight path — how
good and pleasant that would be! If not, at least he should not hate him. He
should still love him and strive to find the other’s good points, so that he
will be able to maintain amiable relations with him. This is what allows the
world to endure (Likutey Halakhot, Birkhot HaRe’iyah VeSha’ar
Berakhot Pratiyot 5:6).
*
Who is mighty? He who conquers his passions
Rebbe Nachman: Strength depends primarily on the heart, for
one whose heart is strong will not be daunted by anyone or anything. Such a
person can accomplish amazing feats, winning battles through the fortitude and
might of his heart, fearlessly running into the heat of conflict. This is the
meaning of “Who is mighty? He who conquers his passions.” [That is, true
strength is primarily an expression of inner resolve rather than physical
power.]
This was the case with the strength of
Samson, of whom it is written, “The spirit of God began to resound in him in
the camp of Dan, between Tzorah and Eshtaol” (Judges 13:25). In those places,
God's spirit rested upon Samson and he garbed himself in might. That is,
spiritual fortitude and superhuman strength of heart came to him, and he was
able to perform deeds of awesome power (Likutey Moharan I, 249).
*
Reb Noson: Although the arousal for marital relations comes from the aspect
of Gevurah, which is the source of all fiery passion, nevertheless, the
Other Side need not have any connection to this at all (Zohar I, 186b).
On the contrary, for those who have sanctified themselves, marital relations
become a form of prayer. All the holiness and higher consciousness that
formerly were imprisoned by unholiness become liberated, and the sin of Adam is
rectified (Likutey Halakhot, Devarim HaYotzi’im Min HaChai 2:2,
abridged).
*
Who is wealthy? He who rejoices in his lot
Rebbe Nachman: People who are preoccupied in the pursuit of
money often die as debtors, with nothing to show for their efforts. Even if
they do not die in monetary debt, they live as debtors to their desires. All
their days they rush about and exhaust themselves, even risking great danger,
just to satisfy their craving for wealth. They are like debtors who never can pay
back what they owe, since “no one dies having fulfilled even half of his
desire” (Kohelet Rabbah 1:34).
The wealth of such people is not wealth at
all, because they derive no pleasure from it. It is impossible for them to
elicit Heavenly bounty and sustenance, or to acquire money that may be called
wealth – namely, holy wealth, by means of which they could be happy with their
lot.
Indeed, this is the essence of wealth, as our
Sages state, “Who is wealthy? He who rejoices in his lot.” Only by
breaking the desire for money is it possible to experience true happiness (Likutey
Moharan I, 23:8, abridged).
*
Reb Noson: By giving charity, we transform the craving for wealth. We can
then cleave to God, the Source of all bounty, and receive sustenance from the
source of holiness. Having been freed from a life of constant anxiety due to
the pursuit of money, we will rejoice in our lot. We will be content with
whatever God has given us and trust in Him always. Just as God blessed us with
livelihood or wealth until now, so will He continue to do so into our old age,
providing for all our needs in His kindness (Likutey Halakhot, Kiddushin
3:1).
*
Reb Noson: Poverty is the tikkun for wealth. That is, we rectify our
desire for money when we consider ourselves as humble paupers, whatever our
circumstances – whether we are actually poor or middle-class or extremely
wealthy. This attitude follows the example of King David, who at the height of
his power and affluence would constantly say, “Poor and needy am I” (Psalms
109:22).
We all need to understand the profound depths
of our poverty in this world. Even a tzaddik cannot fulfill his obligations to
God in this world entirely, as it is written, “There is no tzaddik on earth who
is so righteous that he does only good and does not sin” (Ecclesiastes 7:20).
How much more is this true of the rest of humanity? Our deeds have not earned
us even the most meager portion of bread and water. We eat only because God
sustains the world in His kindness, as we say in the Grace after Meals, “He
gives bread to all flesh, for His kindness is everlasting.” Therefore we are as
poor as can be, for we eat what is not ours.
Ironically, when a person takes this truth to
heart and understands it clearly, suddenly everything is revealed to be good
and he acquires true wealth. As our Sages state, “Who is wealthy? He who
rejoices in his lot.” The Sages are speaking about one who rejoices in his
portion constantly, knowing that God has given him everything with the greatest
kindness, even if it amounts only to the most meager portion of bread and
water.
When we live according to this teaching, we
can attain true wealth – indeed, all the wealth in the world (cf. Likutey
Moharan I, 60:1). This reflects the principle, “He who is small, is great”
(Zohar I, 122b [Tosefta]). A person who is small in his own eyes
and therefore content with his lot, accepting everything with love and joy,
ultimately will merit to attain wealth and greatness. As it is written, “One
may appear to be poor, but possess abundant wealth” (Proverbs 13:7), and “He
raises up the needy from the dust … to seat them with nobles” (Psalms 113:7-8).
Even if he is later granted silver, gold and numerous possessions, he will not
succumb to the craving for that which does not belong to him. Even at the
height of affluence, he will think of himself as a pauper and rejoice in his
lot (Likutey Halakhot, Purim 6:11, abridged).
*
True Wealth
Reb Noson: When we trust in God and do not worry about what we will eat
tomorrow, this is true wealth. As it states, “Who is wealthy? He who
rejoices in his lot” (Likutey Halakhot, Har’sha’ah 3:2).
*
Rebbe Nachman: Money and
wealth shorten and consume a person’s days and life. This is the meaning of,
“Dust you shall eat all the days of your life” (Genesis 3:14). “Dust”
corresponds to money, as in, “Its dust is gold” (Job 28:6). That is, money and
wealth will eat away all the days of your life. For money consumes all of a person’s
days (Likutey Moharan 23:6).
Furthermore, anger causes a person to
lose his wealth. Thus a cycle is initiated: One chases wealth, which leads to
anger, and then anger causes him to lose more wealth (Likutey
Moharan I, 68).
*
Reb Noson: One loses the precious days of his life primarily due to the
desire for wealth and the burden of earning a living, as we can plainly see,
and as Rebbe Nachman states in connection with the verse, “Dust you shall eat
all the days of your life” (Genesis 3:14).
Anger causes this lack of sufficient
livelihood and the resultant bitter suffering that everyone experiences.[iii] Anger has its origin in the sin of Adam when he ate from the Tree of Knowledge,
of which it is written, “The fool’s anger will become known on that very day”
(Proverbs 12:16). According to the Midrash, this refers to the moment at which
the Divine curse was uttered: “By the sweat of your brow you shall eat bread.”[iv]
But one who overcomes his anger attains true
prosperity, since he rejoices in his lot constantly, without always craving
more and more. Thus [having overcome the spiritual deficiency responsible for
Adam’s curse,] he is granted actual wealth (Likutey Halakhot, Purim
6:18).
*
Reb Noson: All lacks come from a deficiency of wisdom. As our Sages observe,
“If you have acquired wisdom, what can you lack? And if you lack wisdom, what
can you acquire?” (Nedarim 41a). Therefore, it befits those who esteem
wisdom to be happy with their lot and find contentment in whatever God has
bestowed upon them (based on Likutey Halakhot, Chezkat Metaltelin
3:2).
*
“Those who honor Me, I will honor”
Reb Noson: Each person possesses a “portion” of the glory that derives from
the side of holiness, which is God’s glory.[v] Therefore it is forbidden to disparage anyone; rather, it is necessary to honor
everyone. Those who do so are honored by God, as it is written, “Those who
honor Me, I will honor.” In this way God’s glory becomes complete (Likutey
Halakhot, Orlah 4:19).
[i] Even
idol-worshippers recognize God’s ultimate sovereignty; thus, in a sense, their
sacrifices are also offered to His name (Rashi, Metzudot, ad loc.). The
Sages state that idolaters nevertheless recognize the existence of the Creator,
Whom they conceive as the “God of gods” (Menachot 110a). In this vein,
the Baal Shem Tov is said to have remarked, “An idol-worshipper has a better
chance of eventually receiving a tikkun than an atheist” – evidently
because the idol-worshipper errs due to his nature and circumstances but still
possesses a degree of faith; this error may be corrected. In rejecting faith
altogether, the atheist places himself in a far worse spiritual predicament
(Rabbi Menachem Mendel of Lubavitch (Tzemach Tzedek), Ohr HaTorah, “NaCH,”
Part II, p. 782).
[ii] Different
souls are rooted in different “root-souls” or “soul-groups,” which reflect the
influence of various combinations of the Ten Sefirot, as discussed in the
writings of the Ari . Reb
Noson alludes to this concept at the beginning of the present teaching.
[iii] One of the
reasons why our souls are sent to this world is for Tikkun HaMidot
(character refinement). Many of us have an inclination toward anger and become
irritated when things don’t go our way. We even feel justified in getting
angry. But if we knew that our anger is the root cause of our suffering, and
that Heaven is purposely setting things up in our lives so that we should learn
to overcome our anger, we would view all these life circumstances as
opportunities to refine ourselves, rather than becoming irate.
[iv] Genesis
3:19; Rashi on Proverbs, loc. cit.
[v] The Hebrew
word kavod can mean either “glory” or “honor.” This teaching reflects
the concept that God’s glory is the root of creation, in line with the verse,
“Everything that I have called by My Name, I have created for My glory” (Isaiah
43:7). Rebbe Nachman discusses this subject in Likutey Moharan II, 12 (“Ayeh”)
and elsewhere. Here Reb Noson makes the additional point that by showing honor
to another Jew, one affirms the unique purpose for which the entire Jewish
people were created: to perceive God’s glory and reveal it to the world. By
honoring another person, one actually honors God, for the human being is but a
vehicle of God’s glory. The individual who confers honor also becomes a vehicle
for God’s glory by facilitating its revelation, in fulfillment of the verse, “Those
who honor Me, I will honor.” All other manifestations of honor or glory in
the world are “fallen” aspects of the Divine glory, impressed into the service
of various confused imaginings rooted in the ego. Showing honor is a tikkun for
these fallen aspects of kavod. This leads to the ultimate goal that all
humanity and all living creatures will attain this illumination, as it is
written, “God’s glory will be revealed, and all flesh will see it together”
(Isaiah 40:5).
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