The Jewish people s soul

Transcription

1 The Jewish people s soul The tzadik, Rebbe Eliezer, the Ba al Shem Tov s father, lived in a small village in the Carpathian Mountains in the Ukraine and was particularly devoted to the mitzvah of hospitality. It was his practice to send messengers to find travelers and bring them to his home. After filling their bellies with food and drink he would send them on their way with their packs full of provisions for their journey. In heaven, Rebbe Eliezer s conduct made a tremendous impression, but the heavenly prosecutors contended that Rebbe Eliezer had not yet attained Abraham s level of hospitality, nor had he succeeded in passing a difficult trial. The samech-mem [a euphemism for the evil inclination] asked for permission to test Rebbe Eliezer. Upon hearing this, the prophet Elijah said that it would not be proper for the samech-mem to carry out this mission, because Rebbe Eliezer might be spiritually blemished as a result. Instead, Elijah requested that he be appointed the messenger. The heavenly court agreed that Elijah be the messenger. And so it was that one Shabbat afternoon, Elijah descended to visit the tzadik Rebbe Eliezer, disguised as a poor traveler. Upon entering Rebbe Eliezer s home, he called out, Good Shabbos! Even though it seemed that this traveler had desecrated the Shabbat, God forbid, and was not even embarrassed by his deeds, Rebbe Eliezer did not express anger at his insolence. Instead, he immediately offered the pauper food for the third Shabbat meal and after Shabbat was over, he served him the Melaveh Malkah meal. The following morning, on Sunday, Reb Eliezer further provided his guest with a generous donation, still making no mention of the sin of desecrating the holy Shabbat. It was then that Elijah revealed himself to him and announced, Know that I am the prophet Elijah and in merit of your exceptional conduct, you will be privileged to bear a son who will illuminate the eyes of Israel. Reshimot Devarim 4, p. 35 A leader s soul This story is truly marvelous. It offers us a chance to meditate upon the environment into which the Ba al Shem Tov s was born. From it, we can glean the essential directive guiding his character and actions, throughout his life. As the sages say, the final result of an action can already be found in the initial intent behind it. What special virtue brought the light of this holy tzadik into the world, a tzadik who can only be described by the verse, An angel and a holy man descended from heaven? 1 It could 1

2 only be unbiased loving kindness towards every Jew. The Ba al Shem Tov s father looked at the pauper who came into his home and saw neither his misdeeds nor his flaws. He saw only the holy soul that resides within every Jew, the actual part of God above that vitalizes and motivates him. 2 It was due to the love and devotion directed even towards such a Jew that the Ba al Shem Tov, the leader of Jewry for generations to come, descended into our world. It is commonly held among Chassidim that a true Rebbe, a true leader s soul, is illuminated by three characteristics: it is a new soul, it is a soul from the World of Emanation, and it is an inclusive soul. 3 A new soul refers to a wondrous novelty the world has not yet experienced. On our way to the complete redemption, this new light that we are privileged to receive elevates the world to a higher level. A soul from the World of Emanation refers to the special quality of the World of Emanation, which serves as an intermediary bridging the realms of pure Divine light and the lower Worlds. Within the World of Emanation, nothing is separate from God. Therefore, if an individual is part of Emanation, he can elevate the lower worlds, connecting them with God, while preventing foreign influences from severing the connection. An inclusive soul refers to the fact that a Rebbe can never truly be the Head of the Jewish people 4 unless his soul is the soul of the entire Jewish people. He must be, A man of spirit, who can conduct himself in a manner that reflects the spirit of every single Jew. 5 This can only be effected if all Jewish souls are rooted within the innermost depths of the Rebbe s own. Regarding the Ba al Shem Tov, we can identify his main quality as his allinclusive soul. His absolute devotion and commitment to the Jewish people 6 brought all three spiritual levels required of a Rebbe to bear through this one special quality. These three qualities of the Ba al Shem Tov s soul can already be found in Rebbe Eliezer s conduct as recounted in our story. A new soul The greatest innovation of the tzadik s new soul is expressed through the light of the Torah innovations with which he illuminates the world. The Ba al Shem Tov s teachings are considered a spark from the great light that will be the Torah of Mashiach. One of its innovative foundations is that, in the innermost point of his essence, a Jew has never sinned. All apparent flaws 2

3 and iniquities are superficial and have not at all tainted his fundamental essence. Reflecting this very principle, the Ba al Shem Tov s father, Rebbe Eliezer, was able to tend for the needs of the Jewish traveler who appeared to have brazenly desecrated the Shabbat publicly, without any sense of reservation. A noble soul A soul from the World of Emanation clearly stands out in its nobility [ nobility and emanation are both translations of the Hebrew צילוּת.[אַ A tzadik is the closest thing to what the Torah 7 describes as Jewish nobility. A tzadik is defined by the sweet fragrance accompanying his conduct and has a magnetic quality to him, one that attracts all hearts to him. The Ba al Shem Tov revealed and utilized these qualities for the benefit of the Jewish people, attracting them and drawing them ever closer to God with his loving, affectionate words. In contrast to the approach used by the God fearing Torah scholars who preceded him, the Ba al Shem Tov s noble conduct stemming from his exalted soul, made a far deeper and more lasting impression on common people. This same precious quality is apparent in the way the Ba al Shem Tov s father treated his Shabbat guest. With the loving and caring attitude he showed, he succeeded in actualizing the spiritual potential latent in his guest. In this case, it was a revelation of the prophet Elijah. But, in point of fact, this was just one possible example of what it means to reveal the hidden spark within every Jew. And, the way to reveal it is through words of love and encouragement and by making an effort to assist each and every Jew, both materially and spiritually. An inclusive soul A soul is described as inclusive when its personal narrative touches upon and even becomes one and the same as that of the entire Jewish people; when the tzadik s personal needs become one with the needs of his community. The Ba al Shem Tov used to say that if he had chanced to see a flaw in the way people behaved, it was a sign that in some way the same flaw must be present in him too. He saw his own identity as a reflection of the entire Jewish people, 8 with all its superficial shortcomings and impediments. Why, for instance, should I become angry at a poor man who desecrates the Shabbat? In fact, only good can come of my contact with him, for by seeing his faults I come to recognize my own. Once you rectify yourself and remove those feelings of superiority, you will certainly be able to influence others positively. 9 To illustrate this point, let us turn to a well known Chassidic story told variably and in a number of versions about different tzadikim: 3

4 There was a tzadik traveling by train once. Because of his poverty, he dressed and looked like a simple, common man. A wealthy Jew, sitting with him in the same carriage, treated him with scorn and disrespect, mocking his external appearance. But, when the tzadik arrived at his destination, the wealthy man was bewildered to see a crowd of people that had gathered to welcome the tzadik and honor his presence in their community. In his eyes, it was as if the vagabond had peeled off his garments and jumped out of them to reveal a dignified and stately nobleman, with a shining and brilliant presence. Shaking, the rich man pushed his way through the reception party, and upon reaching the tzadik, he wholeheartedly begged his forgiveness for not realizing his greatness and for behaving so disrespectfully. The tzadik replied, You need not ask my forgiveness, for your words were not meant for me. Your disrespect was not aimed at me but at the simple Jew who traveled with you in the carriage. Therefore, it is from simple Jews that you must ask forgiveness and never disrespect them again. Judaism itself is pictured as down toearth, straightforward, and simply obvious in the Ba al Shem Tov s teachings. The simple Jew is one with God s simple and obvious being. 10 And thus, if asked how his father s act of hospitality towards a simple Jew could have been enough to bring down such a great soul as his, the Ba al Shem Tov would perhaps reply, I myself, what am I? But, all my righteousness, all my Torah, all my fear of Heaven, it all comes from the soul of the Jewish people in me; from that very sacred point that is in every one of us. You have chosen to honor me, a simple Jew, and you have indeed received nothing more than a simple Jew. With what does one merit having a son The story relates how the Ba al Shem Tov s father, Rebbe Eliezer, particularly excelled in the mitzvah of hospitality and how his conduct was tested regarding it. This is the meaning of the Talmudic phrase, What matter [mitzvah] was your father most careful about? 11 Every Jew s Divine soul has a unique, holy affinity, which manifests as an inner desire and drive to cling with great devotion to one particular mitzvah. But, though the meaning would perhaps have been the same, the Talmud, does not ask this question literally, but figuratively. The Talmud does not ask, What matter [mitzvah] did your father love the most? Rather, they use the phrase most careful, because the Aramaic word (and Hebrew word derived from it) for care (ז ה יר) also means illuminated, providing an alternate 4

5 reading, What matter [mitzvah] was your father most illuminated by. Let us dwell on this point. A person s vitality is most strongly revealed through the performance of the mitzvah that he is most strongly connected to. That particular mitzvah parallels the particular letter in the Torah from which his soul root is hewn. At the very place where his life s essential vitality manifests that is where he will find himself constantly engaged with spiritual work. This mitzvah that illuminates his essential being marks his route for progress. It is in reference to this mitzvah and to its spiritual toil that he may be assessed before the heavenly court at any moment to evaluate whether or not he is carrying out his task as he should. When he is properly careful ( ז היר ) in performing this mitzvah, that is when his soul shines and is illuminated ( הר (זוֹ most brightly. Here, let us relate a relevant anecdote about the Magid of Mezeritch. 12 Before the Magid s death, he told the Alter Rebbe that to merit a son, he should make an extraordinary effort with regards to the mitzvah of hospitality. This, the Magid explained, is the secret of the verse, With what may a lad add merit to his conduct 13 The verse, can also?[אוֹ רחוֹ [ be rendered to mean, With what can one merit having a son? By means of hosting his guest. We can interpret the Magid s words by explaining that hospitality depends on a sense of selflessness. Selflessness is what allows us to welcome guests into our home and to truly expend every effort to care for them and their needs. At the same time, as hosts, our routine is suddenly not so important, overshadowed as it is by our guest s needs. ) מה בּ ( what The word, With appearing in the verse, refers to selfnullification, as we learn from Moses the Torah s symbol of selflessness who used this word to refer to himself and his brother, 14.[מ ה] Aaron, And we are what Selflessness is what opens a person to his surroundings, 15 to other people. The size of the opening is proportional to the measure of one s selflessness. Exhibiting selflessness when relating to another Jew, testifies to one s nullification before the common soul root of the Jewish people and to the Almighty. Selfless conduct in the observance of the mitzvah of hospitality creates a Divine unification that is rewarded by drawing down a new Jewish soul into the home. 5

6 1 Daniel 4:10. 2 See below in the story, Dwelling on the praises of Israel, note See in detail our Hebrew volume, Lev Ladaʹat, pp Likutei Moharan 1:11. 5 Numbers 27:18. See also Yalkut Shimoni Latorah See above concerning the three qualities of a true Rebbe. See also Ramach Otiot 152. The Baʹal Shem Tov taught that the purpose of creation is to benefit the Jewish people, and if something is of no benefit to the Jewish people, it would not have been created. It could even be that something was created in order to be beneficial just once in the entire seventy years of a Jew s lifetime. 7 Exodus 24:11. 8 Since all three qualities required of a Rebbe were revealed in the Baʹal Shem Tov in his inclusive soul, this qaulity reveals,an even higher inclusiveness. What it means for us is that not only should every individual feel a part of the entire Jewish people, he must also understand that he himself is a reflection of the people, uniting with them through total mutual responsibility. 9 This is the way the Baʹal Shem Tov interpreted the Torah obligation to offer rebuke: You shall surely rebuke your acquaintance (Leviticus 19:17). Rebuke yourself when you rebuke your acquaintance and then he will also become aware of the evil he has done (Keter Shem Tov 131). 10 See addendum to Keter Shem Tov 154 (Likutei Diburim 27:3). The Baʹal Shem Tov did not suffice with judging simple Jews favorably, by saying that their simplicity is related to Godʹs quintessential simplicity, he demanded that even great Torah scholars acknowledge this precious quality and try to adopt it for themselves. Instead of focusing on our own talents and abilities, we should attempt to reach a state in which our entire being emanates from the point of singularity that lies within the soul. For more detail, see Volume 2, part Shabbat 118b. 12 See Igrot Kodesh me eit Admor Moharayatz, vol. 2, epistle Psalms 119:9. 14 ). בּ טוּל ( selflessness ) is equal to בּ מה ( way Exodus 16:7. Also, the numerical value of With 15 In the supernal sefirot, selflessness is related to wisdom ( ח כ מה whose letters permute to spell, the power of what ח מה.(כּ It is our faculty of wisdom that perceives the inspiration received from our super conscious sefirah of crown hovering above our consciousness, creating the first spark of consciousness in our psyches. Thus, wisdom is the gateway each partzuf has for accessing the (relative) nothingness above it (see Tanya, ch. 35 in the note). On the other hand, from wisdom and downward, the connection between the sefirot is described as evolution something and no longer requires nullification (wisdom) to occur, as it represents a (ה שׁ תּ ל שׁ לוּת) from something process. What this means in the psyche is that when we see that someone else 6

7 has something to give, we are willing to take it, even if our motivation is egotistical. But, in order to receive from that which is relatively nothingness to us, that which is concealed, even sealed (and therefore a source of new life force), we have to retain a constantly open and egoless point in our psyche. In this egoless state of openness and readiness to receive from the beyond, we are able to tap into the Torah s wellspring, which flows downwards, Just as water flows from a high place to a low place, so Torah can only be found in one whose disposition is lowly (Taʹanit 7a). 7