A Knowing Heart - Sichos in Which the Rebbe Advanced Our Emotional Frontiers
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A Knowing Heart
From the perspective of this level of spirituality, man must endeavor to make a medium within the natural order on which G-d's blessings will rest. At this level, it is not necessary for man to establish a medium in the natural order. Instead, "He will provide for you lkfkfh ," [ 25 ] [i. The ultimate intent is not for the natural order to be nullified but for it to be refined and elevated [ 26 ] to the extent that it is overtly apparent that nature is one with G-d.
With regard to the concept at hand - not to hope in man - the intent is not to negate the help that a person offers. Instead, the natural order should be so totally permeated with G-d's oneness that we see [the help that a man offers] not as help from man but only as help from G-d. One knows that the natural order in and of itself is of no significance; it is merely an axe in the hands of the chopper.
He does not consider the natural order important in its own right, but nevertheless, since G-d has commanded that it be employed, he grants it a certain measure of importance. The natural order has no importance for him whatsoever. It is only a medium to carry out G-d's will. It does not matter who does the sowing, a Jew or khscvk, a gentile.
Even if a kernel of grain falls into the ground without being planted by man, the nature of the earth is to cause it to grow. Indeed, this nature is so much a part of the world that it is written: He does not sow because according to nature this will lead to the growth of his crops. Instead, he "believes in the Eternal Life and sows. The difference between these two approaches goes beyond the manner and the extent to which bitachon , trust in G-d, is felt.
When a person considers [the medium] that he makes [for G-d's blessing] as significant, he views that medium and the Torah and its mitzvos as two different subjects.
For example, if he prolongs his prayers, he may lose business contacts. If he gives generously to tzedakah, he may lack the money he needs for investments. He will thus find himself in [a constant struggle]; "power will pass from one to the other. Even then, doing so involves an inner war and [a struggle to] overcome his animal soul.
When, however, he gives no importance to [the medium] that he makes [for G-d's blessing,] and involves himself with it only to fulfill the Creator's will, that involvement becomes an act of Divine service. When he "carries out all [his] deeds for the sake of Heaven" [ 36 ] and "knows G-d in all [his] ways," [ 37 ] he does not see "all of [his] deeds" and "all of [his] ways" as separate from [the goal to which they are directed].
On the contrary, the perception that they are "for the sake of Heaven" and acts of knowing G-d, permeates them, [making the deed and the intent] one. Since he does not conceive of any existence other than G-d's will, it is obvious that one mitzvah will not contradict another mitzvah. On the contrary, one mitzvah leads to another one. The difference between these two approaches does not begin with a distinct difference in conduct.
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For, at the outset, [as stated above, both approaches agree that the Torah and its mitzvos are true. Even according to the approach that puts a greater emphasis on worldly matters,] the yetzer hara does not try to convince a person that he should transgress G-d's will. Instead, at first, the difference involves a hairsbreadth. The yetzer hara agrees, as it were, that the involvement in finding a medium within the natural order should not be in contradiction to the observance of the Torah and its mitzvos.
It merely emphasizes that activities within the natural order should be given their due importance. Ultimately, however, [this approach] causes these activities to be considered of primary importance. Indeed, as my revered father-in-law, the Previous Rebbe , interpreted [ 39 ] our Sages' statement: Today, it will tell him: On the contrary, it tells the person: And it explains to him how that observance makes sense according to the understanding of the animal soul and the yetzer hara.
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In this way, it penetrates into the person's observance of the Torah and mitzvos and habituates him to thinking that it is necessary for the yetzer hara to agree to his conduct. For logic and reason leave room for the natural order [to be given prominence]. Instead, one should devote himself to G-d's Will with bittul and mesirus nefesh that transcend logic and reason.
On this level, nothing other than G-d's Will exists for this person. III between "rely[ing] on G-d" and "trust[ing] in man. For the natural order is significant with regard to this level of G-dly light. Therefore the motif is: There will be mediums, but they will come from Above. As mentioned previously, even when such a person employs natural means, he does not grant them any [independent] importance. It is not appropriate to say that he receives "help from man," because the mediums of the natural order are one with G-d.
Hence the pattern will be that [blessings come] "like dew from G-d They will not hope from man, nor expect from a mortal. Based on the above, we can appreciate the connection of the Haftorah to the conclusion of Parshas Balak , which relates the sin of Baal Peor and the self-sacrifice of Pinchas [ 42 ] that corrected that sin as it is written: Baal Peor was served by defecating in the idol's presence.
What would cause a person to consider waste products physical pleasures of primary importance?
This comes from the fact that he considers the natural order as being important. On this basis, we can understand our Sages' statement [ 46 ] that the atonement [brought about by Pinchas] is still an active force and will continue to exert positive influence [in this world] until the Resurrection of the Dead.
For the purification and atonement for the sin [of Baal Peor ] will not come until that time. At that point, nature will be consummately refined and it will be obvious that nature is completely at one with G-dliness. Thus it will not be possible to give primacy to material concerns. Therefore the atonement [for this sin] was brought about through the self-sacrifice of Pinchas. This reflects self-sacrifice that transcends logic and reason, even [logic and reason] within the realm of holiness.
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As explained above, it is through bittul that transcends logic and reason, even [logic and reason] within the realm of holiness that it is possible to protect oneself and not make a division between nature and G-dliness even though [one carries out in nature] the Torah's directive: On this basis, we can also understand the connection between the above concept and the entry of the Jewish people into Eretz Yisrael.
As explained in sec. In the desert, [the people were sustained by] manna, i. It was not possible to err and think that human input could have any effect on [one's fortunes], as reflected by the verse: This lesson is also appropriate in these, the last days of exile, when we are preparing to enter Eretz Yisrael led by Mashiach. We are living in an era characterized by the double and redoubled darkness [ 52 ] of exile, the very opposite of the beginning of the Redemption, [ 53 ] as is plainly seen.
Nevertheless, all the revelations of the Future Redemption are "dependent on our deeds and Divine service throughout the era of exile. As the Previous Rebbe states, [ 55 ] Mashiach is "standing behind our wall. He should not grant the mediums of the natural order any [independent] importance and instead, place his trust in G-d alone.
Through this, everyone will be redeemed from the worries and problems that disturb him. For when he carries out "all that you do" only for the sake of fulfilling G-d's will, he will not be worried, nor will he be disturbed, for all that will concern him is carrying out G-d's will. This individual redemption that will be experienced by each person [ 58 ] will serve as the preparation and the medium for the all-encompassing Redemption led by Mashiach , and to the era that will be "only Shabbos and rest for life everlasting.
Parshas Matos-Masei, Menachem Av.