The Secret of Inner Work and Paving Spiritual Paths

Lesson No. 72 | Motzaei Shabbos Shemini Atzeres, the eve of 23 Tishrei 5757 - Melaveh Malkah (post-Shabbos meal) in the Yeshiva - 2 Lessons (continued in No. 73)

A person can fulfill mitzvos (commandments) his entire life, but without a true, inner connection to the tzaddik, his spiritual service is liable to remain in the realm of external "foolishness." This article explains how the tzaddik paves spiritual paths for us in every situation in life, granting us counsel to cope with every spiritual fall, and concludes with a tremendous question regarding the role of Aharon HaKohen at the Waters of Merivah.

A person can live his entire life learning, praying, singing, and dancing, but if he does not discover the absolute truth, he remains trapped within the kelipah (spiritual impurity). Our holy Rebbe, Rebbe Nachman, says about such a person that he is like someone who contorts himself, mimicking his friend like a monkey imitating a human. Regarding this, the verse states:

"The foolishness of man perverts his way, and his heart frets against Hashem" (Proverbs 19:3).

The Vilna Gaon revealed a tremendous secret: The Hebrew names of the books of Psalms (Tehillim), Proverbs (Mishlei), and Job (Iyov) form the acronym for the word Emes (Truth) - Aleph for Iyov, Mem for Mishlei, and Tav for Tehillim. All the secrets of the Torah are hidden within these books. The verse in Proverbs teaches us that a person can live a hundred and twenty years in one massive state of foolishness. He can perform all the spiritual devotions, fast on Yom Kippur, and dance on Simchas Torah, but if he does not know who the true tzaddik is and why he is doing all this—everything remains in the realm of foolishness.

The Danger of External Action

There are people who remain religious only because it doesn't "pay" for them to be secular. They perform the mitzvos because the society around them does so—if their friend fasts, they fast; if their friend dances, they dance. But inwardly, within their hearts, they have no essential understanding of the holiness of Yom Kippur or the true nature of joy.

Such a person can spend an entire lifetime engaged in external actions, while deep in his heart, he is angry and disputes with Hashem. And who is Hashem? Rebbe Nachman explains that the tzaddik is already completely included within Hashem, blessed be He. The tzaddik rules over the Divine Name of Havayah and nullifies harsh decrees, yet this person, deep in his heart, is angry at the tzaddik. He feels coerced and forced in his service of Hashem, waiting for the first opportunity to escape the hard work and the bitterness he feels.

The Judgment of the Intermediate Ones

On Rosh Hashanah, three books are opened: the completely righteous are immediately inscribed for a good life, the completely wicked are immediately inscribed for death, and the intermediate ones (beinonim) are left hanging in the balance. Who are these intermediate ones? They are the people who find it difficult. They struggle with the dancing, with the spiritual devotions, and they feel societal pressure.

Hashem is merciful, and if these intermediate ones make an effort, rejoice in their spiritual service, rejoice in the dancing, the singing, and the prayers of the tzaddikim, and pray word by word out of teshuvah (repentance)—they will be inscribed in the book of the righteous and granted Siyata Dishmaya (Heavenly assistance). But if not, Reb Noson warns, they are liable, Heaven forbid, to transform into complete opponents. Every Rosh Hashanah and Yom Kippur, it is sealed and determined who will draw closer and who, Heaven forbid, will be distanced, all depending on the joy and inner desire of the person in his spiritual service.

Drawing Counsel from the Shaking of the Lulav

When a person merits to truly draw close, he receives the light of the festival of Sukkos. Through the concept of "Eim HaBanim Semeichah" (the mother of children is joyful), which is the root of all counsel, a person receives guidance from all directions.

When we shake the lulav in six directions (up, down, east, west, north, south), we direct our intentions corresponding to the combinations of the Divine Name of Havayah. The shakings are meant to draw down upon us counsel for every second and every situation in life. Even if a person falls to the lowest places, there are nevertheless paths and routes to return from everywhere.

The Tzaddik Paves the Paths

Reb Noson explains in Hilchos Tefillah (Laws of Prayer) that wherever a person has fallen and wherever he has been banished, the tzaddik already says: "I am going further and further, paving highways and paths for you." Every step the tzaddik takes, every turn he makes in a dance, is meant to create another route and another path for the souls.

The tzaddik travels through villages, towns, through nights and snows, in order to prepare spiritual routes. His goal is that a person should constantly be received in a beautiful and pleasant manner, and be honored with the best of things. Therefore, Rebbe Nachman told his disciples: "You do not need to learn; it is enough that you look at me." Looking at the tzaddik and walking in his ways are what open all the gates.

The Mystery of Aharon HaKohen at the Waters of Merivah

In light of understanding the greatness of the tzaddikim, we approach the verse in the Torah portion of Vezos HaBerachah, which speaks about Aharon HaKohen:

"Your Tummim and Urim belong to Your pious one, whom You tested at Massah, with whom You contended at the waters of Merivah" (Deuteronomy 33:8).

A tremendous question arises here: Go through the entire Book of Bamidbar (Numbers), to Parashas Chukas where the sin of Mei Merivah (the Waters of Dispute) is recounted, and search—what connection does Aharon have to Mei Merivah? After all, Aharon did not speak there at all!

Hashem said to Moshe:

"Take the staff and gather the assembly, you and Aharon your brother, and speak to the rock before their eyes..."

But in practice, Moshe is the one who takes the leadership:

"Moshe and Aharon gathered the congregation before the rock, and he said to them, 'Listen now, you rebels, shall we bring forth water for you from this rock?' And Moshe raised his hand and struck the rock with his staff twice."

Moshe is the one managing the entire situation; he says all the words, while Aharon sits quietly on the side. If so, why does the verse attribute the dispute at Mei Merivah to Aharon? This is a profound question that anyone who learns Torah must ask themselves when reading these verses.

Part 2 of 2 — Lesson No. 72

→ Previous part

All parts: Part 1 | Part 2 (current)