Hisbonenus: the key to overcoming the evil inclination

Every Jew possesses seven emotional character taraits, known as middos. In fact, he possesses two sets of them: Seven middos of holiness that stem from his Divine Soul, and seven middos of unholiness that stem from his Bestial Soul.[1] It is these foul character traits that spur him to sin.

However, he need not act on every urge. The person only allows these seven undesirable middos to bring him to sin because he sort of goes crazy. He behaves irrationally. If he would be thinking clearly, he would never come to sin. As our sages say, “A man does not commit a sin unless a spirit of folly has entered into him.”[2]

Sin is wrong, but why is it necessarily irrational?

A Jew does not want to, and cannot separate himself from G–dliness.[3] A sin separates the Jew totally from G–d,[4] and if the would-be sinner would realize this, he would never sin, no matter what. The only reason he sins is that he foolishly convinces himself that sinning will not affect his relationship with G–d,[5] his Jewishness.

The only reason that this “crazy spirit” can possess the person is that G–dliness is not revealed within him. The reason for this is that he doesn’t davven seriously, or not seriously enough. Toiling in prayer reveals G–dliness in oneself and in the world. At the beginning of the day, the soul is said to be only in the person’s nose,[6] and through prayer it is revealed throughout the body and in the world. This protects the person from the “crazy spirit,” or at least endows him with the strength to overcome it.[7]

In fact, prayer has even greater power. Consistently toil in meditation in prayer brings the light of G–dliness to truly shine in one’s mind; this then arouses the heart to G–dliness, and reveals the Divine Soul throughout the person. Then one will never desire to sin at all, for “the strength of the soul is the weakness of the body.”[8] The “body” here refers to the coarse desires of the Bestial Soul. When the Divine Soul dominates through consistent meditation on G–dliness, these desires are weakened to the point that they may not be able to express themselves at all (although they are still present; see Tanya ch. 13).

Based on Sefer HaMa’amarim 5718, pp. 384-385. Sefer HaMa’amarim 5665, pp. 212-213.

[1] Cf. Shaarei Orah, Shaar HaChanukah, 3b.

[2] Sotah 3a.

[3] HaYom Yom 25 Tammuz. This is what the Tanya (ch. 19) refers to as the Ahava Mesuteres, the “Hidden love.”

[4] ibid. ch. 24.

[5] ibid. ch. 14.

[6] Berachos 14a.

[7] See Tanya ch. 12.

[8] Zohar 1:180b. ibid. 140b.

The evil inclination agrees to everything but Avodas haTefillah!

The Previous Rebbe taught:

There is no justice in the claim of some young married chassidim that the time is not yet ripe for them to engage in the chassidic avodah of davenen.

One should realize that this claim is prompted by that smart little fellow (i.e., the evil inclination). He is willing to agree to everything -- that a chassid study nigleh, that he study Chassidus, that he do a fellow Jew a favor, that he be a maskil, or a scholar -- but not that he should engage in avodah.

“You are a liar,” he argues. “You are not really of the right standing. What makes you think you should already be engaging in avodah? That’s falsehood!”

To be sure, there are times when this argument may be true, painfully true. Nevertheless, one must answer the Evil Inclination: “Don’t speak of a blemish which you yourself have!”

Chassidim at large, temimim in particular, and especially ovdim, should seriously engage in the avodah of prayer. There’s certainly no lack of talk; there should be at least a bit of action.

http://www.sichosinenglish.org/books/likkutei-dibburim-4/04.htm

For the Yiddish original, see Likkutei Dibburim, Vol. 3, pp. 1033-1034.

Hisbonenus for women

The story below demonstrates that hisbonenus is desirable for women as well.

A Chossid once went to visit the Rebbetzin Rivka (wife of the Rebbe Maharash). When he arrived, he found that she was in the middle of her prayers, so he waited in a nearby room until she finished. He later related that when she reached the Shema, she meditated upon the word “echod” for twenty minutes.

Le’sheima Ozen p. 83.

Putting Chassidus into practice

Our Sages say, “Study is not the main thing, but action” (see Ethics of the Fathers, 1:17). How does one put into practice one’s study of Chassidus?

The Rebbe Rashab once said to Rav Disslin, of blessed memory: “Our sages said, ‘Study is not the main thing, but action.’ In Chassidus, the ‘action’ is prayer at length.”

Shemu’os V’Sipurim, Vol. 1, p. 118.

Explanation: Study of Chassidus alone is “Haskalah”—abstract philosophy. The goal of the Haskalah is Avodah—to refine one’s middos (character traits). Arichus HaTefillah accomplishes this for it involves lengthy meditation on Haskalah with the goal of bringing this awareness to affect and refine one’s emotions, thus imbuing one’s service of Hashem with genuine, deeply-felt inspiration.

Tefilla of Shabbos

The Previous Rebbe said:

The Rebbe Rashab writes in a letter that young married men rationalize their neglect to davven at length on Shabbos, saying that they want to positively influence their family members. He writes that this is a nonsensical claim.

Sefer HaSichos 5696, p. 115.

Suggested explanation: Of course it is necessary to influence one ‘s family, but that can be performed at other times. On Shabbos there is a special opportunity granted from above for Avodas HaTefillah, the service of prayer, so that should be the emphasis of the Chossid’s divine service on Shabbos. Since this task is very time-consuming, it is possible that no time will remain for influencing one ‘s family. However, this will constitute an indirect influence that will be even more powerful than a direct one.

Hisbonenus is unpopular!

Reb Shmuel Gronem Esterman, renowned Mashpia in the times of the Rebbe Maharash and the Rebbe Rashab, taught:

Chassidus explains that Leah and Rochel correspond to thought and speech, respectively. It is written, “G–d saw that Leah was hated” (Bereishis 29:31). This means that people are willing to learn Chassidus verbally, but are lazy when it comes to thinking Chassidus. The verse continues, “and He opened her womb [whereas Rachel was barren].” This means that the birth and revelation of the divine light comes specifically through thought. This will suffice for an understanding person.

Shemu’os V’Sipurim, Vol. 1, p. 180.

Summary: If we want G–dliness to shine in our souls, it is not enough to learn Chassidus; we must engage in Hisbonenus—meditation on concepts in Chassidus.

Comment: The reason that Hisbonenus is typically more neglected that study is apparently that it is much more difficult, as discussed here.

Prayer is very hard

I don’t know if you’ve ever observed it, but some people have a natural “feel” for Avodas HaTefillah (“The service of prayer”). They are very rare, but they exist. They have an intense, personal, passionate relationship with Hashem, and when they davven you can see how they gei ois, they lose themselves. Just as someone with a high IQ has an innately superior ability to grasp Torah, so do these fortunate, sensitive souls possess an extra aptitude for Avodas HaTefillah.

They have a head start, but for the average person relating to Hashem doesn’t come naturally at all. If anything, for the rest of us Avodas HaTefillah is the most difficult part of serving Hashem. It’s really, really hard. Obviously, it’s easy to rattle off the words. But to davven properly, with a true feeling that one is standing before Hashem and pouring one’s heart out to Him, with some real sense of Who He is, requires intense effort. It requires lengthy study and then Hisbonenus (meditation) that leads to an expression of love and fear of Hashem during davenen. Even merely concentrating on the meaning of all the words is very hard. It thus makes a lot of sense that davenen is said to correspond to the attribute of Gevurah, strictness (see here). Because it’s grueling. That’s why it’s, well, generally not popular. Thus, those who excel at davenen are, and probably always were, fewer than those who excelled in Torah study or acts of kindness.

But let’s ignore statistics, ignore what’s hard and neglected, and ignore the superior level of others. Let’s seek a true, genuine relationship with Hashem, our Creator, Who chose us and blessed us and revealed His awesome greatness to us in the sublime teachings of Chassidus, especially Chassidus Chabad. When this is forefront in our minds, all other considerations vanish. We will want to get to know G–d in a personal way, and then we will want to davven. And if we try hard, success is guaranteed.

Fear of G–d must come through Avodah

For Chabad Chassidim, it is not enough to be a G–d-fearing Jew. This fear of G–d must come through Avodah, effort. Concerning this, the Rebbe relates:

A Chossid once asked the Tzemach Tzedek to bless his son with a good memory. “He should remember everything he sees and hears when among the Rebbe and Chassidim, and automatically he will be a G–d-fearing Jew. The Tzemach Tzedek responded, “It has been already over 50 years that my grandfather (the Alter Rebbe), my father-in-law (the Mitteler Rebbe) and I have been toiling that Chassidim should be G-d-fearing through Avodah, and not automatically.”

Likkutei Sichos, Vol. 3, p. 800.

Nowadays the desire for publicity can be used positively

The Previous Rebbe says that times have changed, and the desire to publicize is not inherently, irredeemably superficial, as it was once regarded; rather, this inclination ought to be used to spread positive, holy messages:

Today’s generation of Chassidim has an inclination to expansion and exposure, which would once have been regarded as chitzoniyus (lit. “external,” superficial behavior). Nowadays it is hard to say that this is chitzoniyus. I would suggest that this expansion and exposure be used to publicize everything that we have discussed.

Sefer HaMa’amarim 5708, p. 260.

Hisbonenus brings inner change

Hisbonenus leads to Da’as. G–dliness then becomes real, and this translates itself in the person’s behavior. The Rebbe says that Da’as must be widely disseminated:

In general, effort must be invested to accomplish that “the earth be filled with the knowledge of G–d as the waters cover the sea”[1] to the extent possible nowadays: The entire earth, and every single corner of it, should be filled with knowledge of G–d.

The Alter Rebbe explains[2] the advantage of knowledge—da’as—over wisdom and understanding. Knowledge “implies attachment and union. That is, one binds his mind [to the concept] with a very firm and strong bond, and firmly fixes his thoughts [on the concept].”

Then he does not possess abstract intellectual knowledge [of what is moral] and do the opposite; rather, the principle permeates the person in a manner of da’as [leading him to put it into practice].

Hitva’aduyot 5744, Vol. 4, p. 2168.

[1] Isaiah, 11:9.

[2] Tanya, ch. 3.

"With yearning and intense desire"

The Rebbe deeply yearns that every bochur think Chassidus, and derives tremendous pleasure from their doing so: 

After Yud Shevat Hagadol, Tof Shin Lamed (1970), Reb Shlomo Chaim Kesselman, the famed Mashpia of the Yeshivah in Kfar Chabad, received a Yechidus (private audience) with the Rebbe.

The Rebbe said to him: “How good it would be if it would be possible to demand from every bochur to think Chassidus for ten, twenty, or thirty minutes!” The Rebbe said this in a tone of yearning and intense desire.

The Rebbe expressed interest in one of the Temimim (students in the Chabad Yeshivah). Reb Shlomo Chaim reported that that bochur learns assiduously and thinks Chassidus. The Rebbe responded joyfully, with excitement, “Really, really? He thinks Chassidus as well?” Later on this bochur received a letter of blessing at the Rebbe’s initiative. 

Teshurah L’zecher Reb Shlomo Chaim Kesselman, p. 34.

Rambam: Obligation to learn about Hashem's greatness

Here is the full quote from the Rambam that was mentioned in the last post:

1. It is a commandment to love and fear the venerable and feared Alm–ghty, for it is written, “And you shall love the L–rd your G–d,” and it is also written, “You shall fear the L–rd your G–d” (Devarim 6:13, 10:20).

2. What is the way to love and fear G–d? Whenever one meditates upon the great wonders of G–d’s works and creations, and one sees from them that G–d’s wisdom has no boundaries or limits, one will immediately love, praise, and glorify [G–d], and be aroused with an intense desire to know the Great Name, as David said, “My soul thirsts for G–d, for the living G–d” (Tehillim 42:3). When one thinks about these matters one will feel a great fear and trepidation, and one will know that one is a low and insignificant creation, with weak and minor intelligence compared to the perfect knowledge of G–d, as David said, “When I observe Your heavens, the work of Your fingers ... what is man, that You should remember him?” (ibid. 8:4-5)

3. Based on these things I will explain major concepts of the work of the Master of the Worlds, to enable the understanding person to love G–d. Concerning this love the Sages said that from it one will come to know “the One Who spoke, and the world came to be.”

Here is the Hebrew:

הלכות יסודי התורה פרק ב

א האל הנכבד והנורא הזה--מצוה לאוהבו וליראה ממנו, שנאמר "ואהבת, את ה’ אלוהיך" (דברים ו,ה; דברים יא,א) ונאמר "את ה’ אלוהיך תירא" (דברים ו,יג; דברים י,כ). [ב] והיאך היא הדרך לאהבתו, ויראתו: בשעה שיתבונן האדם במעשיו וברואיו הנפלאים הגדולים, ויראה מהם חכמתו שאין לה ערך ולא קץ--מיד הוא אוהב ומשבח ומפאר ומתאווה תאווה גדולה לידע השם הגדול, כמו שאמר דויד "צמאה נפשי, לאלוהים--לאל חי" (תהילים מב,ג).

ב וכשמחשב בדברים האלו עצמן, מיד הוא נרתע לאחוריו, ויירא ויפחד ויידע שהוא בריה קטנה שפלה אפלה, עומד בדעת קלה מעוטה לפני תמים דעות, כמו שאמר דויד "כי אראה שמיך . . . מה אנוש, כי תזכרנו" (תהילים ח,ד-ה).

ג ולפי הדברים האלו אני מבאר כללים גדולים ממעשה ריבון העולמים, כדי שיהיו פתח למבין לאהוב את השם, כמו שאמרו חכמים בעניין אהבה, שמתוך כך אתה מכיר את מי שאמר והיה העולם.

Hisbonenus leads to Ahavah and Yirah

In a letter the Rebbe encourages:

“ … an increase in love and fear of Hashem (which are the root of the 248 positive Mitzvos and of the 365 negative Mitzvos (Tanya, ch. 4)), which requires an increase in Hisbonenus in topics found in the teachings of Chassidus, according to the ruling of the Rambam, “The honorable, awesome G–d has commanded us to love and fear Him ... What is) the way to love and fear Him? When the person meditates upon His handiwork, and sees in them His wisdom ... and is aroused with an intense desire to know the great G–d ... immediately ... (Mishneh Torah, Hilchos Yesodei HaTorah, 2:1)

In order for the love and fear to come into expression in actual deed, one must engage in Avodas HaTefillah, as explained at length (along with the various ways of doing so for each and every individual) in Kuntres HaTefillah and in Kuntres HoAvodah, and in many places.

Likkutei Sichos, Vol. 24, p. 495

The more we meditate upon Chassidus, the more we will come to true love and fear of Hashem. Thus, every time one meditates upon Chassidus, he fulfills the Mitzvos to love and fear Hashem—ahavas Hashem and yiras Hashem.

Learning HOW to davven

In this letter the Rebbe encourages “learning about Avodas HaTefillah, which brings to Avodas HaTefillah.”

Tefillah is not a matter of reading off words. It is about engaging in a profound, personal—even intimate—bonding experience with Hashem.

We are told to “have kavono (concentration).” But it is not enough to concentrate. If a driver concentrates on the road but is ignorant of the road rules, or doesn’t know his destination, then no amount of concentration can help. In order to davven, one must thoroughly learn the parts of Torah that teach us how to davven.

Here are some such important texts from Chabad Chassidus:

• Kuntres HaTefillah from the Rebbe Rashab;
• Kuntres HoAvodah from the Rebbe Rashab;
• Kuntres Etz Chayim from the Rebbe Rashab;
• Kuntres HaHispa’alus from the Mitteler Rebbe;
• Sha’ar HaYichud from the Mitteler Rebbe.

In terms of the Sefiros, perhaps it could be said that this study is the concept of Tiferes ShebeMalchus. Tiferes corresponds to Torah (the Gemara in Berachos 58a says “Tiferes—this is Mattan Torah”), and Malchus corresponds to Tefillah (as it is written, va’ani sefilo, which corresponds to Malchus—see here). So studying the part of Torah that explains Tefillah is Tiferes ShebeMalchus.

Haskolo without avoda 1

I understand that the derech of putting the main koch on the Haskolo, but also working intensely on Avodas HaTefillah, is regarded as legitimate. This is not the type of maskil that is intended when the maskil is denigrated by the Rebbeim in the harshest terms. Rather, the maskil that deserves ridicule is the one who focuses on Haskolo, but neglects Avodah altogether:

In the year 5652, at the wedding of Reb Moshe Horenshtein, my father (the Rebbe Rashab) said, “When we learn Chassidus and do not work on Avodah, the punishment given is the same as the one who takes the king’s head and bends it down, as is written in Tanya (ch. 24).”

Sefer HaSichos 5706, p. 12.

This is comparable to the one who grasps on to the king’s head, and lowers it down, and hides his face in a toilet filled with excrement. There is no greater disgrace than this, even if one only does so for a moment.”

Tanya Kaddisha, ch. 24.

Making a start

The Rebbe here encourages someone to davven according to the directives of Kuntres HaTefillah, and complains that this person has not even begun doing so:

I hope that you are guarding the time, to fill it with content of Torah and Mitzvos, Nigleh and Chassidus and carefulness ("hiddur") in observance of Mitzvos in general, and in Avodas HaTefillah, which is one of the foundations and primary aspects of this, as explained in many places in Chassidus—such as in Likkutei Torah, Parshas Bolok[1] and in Kuntres HaTefillah at length—and it appears that you have not even begun in this.

Likkutei Sichos, Vol. 19, p. 513.

We have to start. "All beginnings are hard,"[2] but once we start, we break through a very significant barrier—we have set out on our journey.

[1] 70d.
[2] Mechilta to Shemos 19:5.

No excuses

An important lesson can be derived from this sicha about spreading the Noahide Laws:

The challenge is raised, “Is disseminating the Noahide Code the only thing we lack? There are other important things.”

Obviously, this challenge is absurd. Such an attitude can bring one to refrain from observing all the Mitzvot of the Torah, for no matter which Mitzvah arises, he will always claim to be busy with another!

This claim can even be used to exempt oneself, may G–d save us, from adhering to all the 613 Mitzvot, including the Mitzvah of accepting upon oneself the yoke of the Kingdom of Heaven.[1] He will claim that since he is busy with something else, he cannot engage in accepting the yoke of the Kingdom of Heaven!

He may even claim to be busy doing a fellow Jew a favor, or concerned with how to prevent a Jew from stumbling and acting inappropriately. If he engages in accepting the yoke of the Kingdom of Heaven, the favor performed for that Jew would be incomplete, he claims. He wants to think about that Jew, the favor, the value of a Jew’s material needs, and the like—leaving no time for contemplating the Kingdom of Heaven!

One need not search in books to discover this. This phenomenon actually exists. Experience shows that when one turns to certain Jews and asks them why they don’t engage in prayer, or perform similar Mitzvot between man and G–d, they respond that they prefer to perform Mitzvot between man and his fellow!

Sometimes the person is not merely attempting to slip out of it. He indeed donates a lot of charity, and assists Jews in a manner of “with all your heart and with all your soul.”[2] Nevertheless, to use this fact not to pray to G–d and not to accept upon oneself the yoke of the Kingdom of Heaven is contrary to Torah. He does a disservice both to himself and to those whom he assists, whom he uses to exempt himself from accepting the yoke of the Kingdom of Heaven!

Although “One cannot act as an agent to commit a sin,”[3] this simply means that this is not considered agency in the full halachic sense. However, by instructing someone to sin one certainly violates the prohibition, “do not place a stumbling block before a blind man.”[4] Indeed, the Code of Jewish Law[5] rules that although “One cannot act as an agent to commit a sin,” it is still forbidden to instruct a Jew to violate the Code of Jewish Law, on account of “do not place a stumbling block before a blind man.” [Similarly, he inflicts spiritual harm upon those whom he uses to exempt himself from Mitzvot between man and G–d.]

Just as this concept applies to accepting the yoke of the Kingdom of Heaven in general, it also applies to numerous other areas, albeit more subtle. However, this example illustrates how far such a line of reasoning is liable to lead.

Hitva’aduyot 5747, Vol. 2, pp. 616-617.

---

[1] By reciting the Shema.

[2] Deut., 6:5.

[3] I.e., an agent cannot claim innocence by attributing guilt to the dispatcher—Babylonian Talmud, Kiddushin, 42b—in this case, using the recipients of one’s charity as an excuse not to perform Mitzvot between man and G–d.

[4] I.e., do not facilitate violation of a sin—Leviticus, 19:14.

This principle exists in an extreme form, where Jews dismiss religious observance because “I’m not a religious man, etc.” This attitude is really easy to poke fun at, because it is so transparently false. But as the Rebbe says at the end of this sicha, the same principle applies on a more subtle level too. When we simply neglect one area on which we are supposed to be investing effort, and tell ourselves that it doesn’t matter because we’re working on something else instead that is also of merit, we fall into the same trap. The truth is that we are fully capable of doing both, and this is just a way of excusing our laziness. We use G–d to ignore G–d.

As Chassidim, the same principle applies to instructions and wishes of the Rebbeim in all areas.

For example, I have heard the same claim made in all seriousness concerning Hisbonenus: “I can’t do it because I don’t have the time.” Why not for at least five or ten minutes, I ask? If not every day, why not at least once a week? No response. The answer is simple. The person is simply not interested in investing the necessary effort (and it is indeed very hard), so he finds an excuse.

Let’s get this straight: If it is indeed something we are instructed to do, then we are granted the opportunity and energy to do it, because “I [G–d] only ask of them according to their ability.”[1]

Thus, even if we don’t yet do all the things that we should, let’s at least come closer to that goal by recognizing that our inaction is no one’s fault but our own. The start of Avodah is not to fool oneself.

---

[1] Numbers Rabba, 12:3.

A pnimi prepares

The Frierdiker Rebbe defines a pnimi for us:

For a pnimi everything takes place in its appropriate time; he does nothing without preparation. For the prayer is preceded by the “before prayer.” This consists of immersion in Mikveh, and not only the immersion that is strictly required [due to a seminal emission], but even the immersion for the sake of increased purity [as advised by the Baal Shem Tov]. This in turn follows a healthy sleep, one which was preceded by the recitation of the Kerias Shema She’al HaMitoh, during which one must reach a decision that the following day will be different. Even when it comes to divine good one must adopt the approach that tomorrow must be different. After this preparation, one’s sleep is completely different, and his prayer is different.

Sefer HaSichos 5707, p. 99.

Role of Mashpi'im

Really, the ones who are appointed to teach us how to davven are Mashpi’im:

It is the responsibility of the Mashpi’im to teach the students how to davven. Not maamarim on davvening, but how to davven.

Sefer HaSichos 5706, p. 13.

Avodas HaTefilla leads to davening for Moshiach

What is Avodas HaTefilla about? Making the reality of Hashem a reality for you. What do I mean by real? I mean as real as can be without it being literally real, because of course only Moshiach will bring us to that point, as the prophecies predict. In the meantime, we need to do everything we can to peel away the layers of physicality and connect intellectually and emotionally with the true inner aspect of the physical world—G–dliness. Which is accomplished by learning and contemplating Chassidus. The more one does this, the more he sees through the external aspect of physicality. This prepares him for the ultimate revelation of Hashem’s reality.

Moreover, once the person develops a significant inner appreciation of the true reality, the physical world becomes a blatant façade, and then his deepest yearning is to remove this veneer. He looks at it and it disgusts him, upsets him, infuriates him. What is going on here?! he asks incredulously. How can the truth of Hashem—emes Havayeh le’olam[1]—be hidden, and how can the falsehood of the physical world (and I don’t even mean those who oppose holiness, but the very fact that we look at the physical world and do not see the reality of G–dliness) prevail? He refuses cold, dry, rational explanations; he wants only to break through the façade once and for all.

Ad mosai?! he screams, if not in words, in an unceasing inner voice. Al tasteir Ponecho mimeni! [2] Don’t conceal Your face from me! Ad mosai tastir lifnei Ohr Ein Sof HaMemalei Kol Almin, hoyo hove v’yihiyeh b’shoveh, gam b’mokom zeh she’ani olov, kmoi she’hoyo Ohr Ein Sof boruch hu levado kodem she’nivro ho’olom, bli shum shinui![3] Get me out of this world of falsehood! Stop hiding from me Your all-encompassing reality, Your absolute oneness! Hashem, you must abolish this concealment, and “reveal Your face” by sending Moshiach now!

[1] Tehillim 117:2.
[2] ibid. 102:3.
[3] See Tanya ch. 29.

Oived versus Maskil 1

It used to be that when Chassidim would hear someone repeating a Ma’amar (Chassidic discourse), they would ask, “Is he an oived?” If he was an oived, they would listen to it, and if not, not.

Teshurah L’zecher Reb Shlomo Chaim Kesselman, p. 50.

There are two different types of Chabad Chassidim:

• Oived: Lit., “the one who works.” The one whose main focus is Avodas HaTefillah, internalizing the Chassidus that he learns through lengthy Hisbonenus (detailed meditation) with the goal of refining himself and changing his middos (character traits). He studies Chassidus in great depth, but always with the emphasis at internalizing it.
  

• Maskil: Lit., “the intellectual.” The Maskil’s main goal is to reach a thorough intellectual grasp of Hashem’s greatness. He engages in Hisbonenus as well, but this is not the main emphasis in his Avodah.

There are many beautiful Sichos of the Frierdiker Rebbe that discuss the difference between these two paths in Avodah. The common theme in them is the praise for the oived and the denigration of the maskil, sometimes in very harsh language.

Leaving the Avodah for others?

I’ve noticed a certain tendency. After finishing Yeshivah people think, if only subconsciously, that solid study of Nigleh and Chassidus, Avodas HaTefillah, farbrengens, and so on, are for the bochrim. But now that they’ve finished Yeshivah, and never mind when they get married, they’ve moved on, “been there, done that,” GRADUMACATED, and all that intense spiritual stuff is far behind them.

The Rebbe addresses this twisted way of thinking here:

Participation in the Avodah with which the Alter Rebbe charged all those connected with him is incumbent not only on bochurim, but also, and on the contrary, perhaps even more, upon the married men and baalei batim (including those who regard themselves as baalei batim). For even after marrying one does not leave behind this status of being a mekushar of the Alter Rebbe [and thus expected to follow his demands in Avodah], chas v’shalom. On the contrary, by marrying one brings another person into this category,[1] and later on, when one has a “blessed upright generation,” one teaches that generation from the outset in this manner, until they don’t know of any other reality!

The Rebbe says clearly: If anything, the demands of the Rebbeim in one’s Avodah Penimis are even greater davka after one marries!

On a similar note (though not so directly related to the topic of the blog), some people think, if only subconsciously, that if one is a Shliach, he should be actively spreading Yiddishkeit and Chassidus, but if not, not. That’s for the Shluchim, right? That’s they’re responsibility!

Nonsense. It’s for all Chassidim. The only difference is that a Shliach is charged with devoting himself to this goal full-time, whereas the rest of us—who are still in the majority, for better or worse—are charged with using our talents to spread the good word in whatever setting we find ourselves.

Yes, we may have to do other things superficially related to this physical world. But what is, or what should be, the true focus of our lives? Not finding a parnoso gashmis (may all Yidden have parnoso in abundance), but finding a parnoso ruchnis. What can we do to improve the state of basic Jewish observance of the not-yet-frum Jews around us, such as Mikveh, chinuch, kashrus, Shabbos observance? Lechaim!

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[1] This apparently refers to one’s wife.

Pnimi versus chitzon

A pnimi versus a chitzon. These two expressions should be on the tip of the tongue of every Chabad Chossid. His deepest yearning in life should be to become a true pnimi, and his darkest, most painful thought is that he may be a chitzon. What is the meaning of these terms?

A pnimi is an “inward person.” Someone real, honest, genuine, solid. Someone who realizes that he has to fight a constant inner war with the goal of reaching deep, lasting inner change. He is not focused on the faults of others, but of himself. He does not dwell on the past or the future, but lives in the present. V’chilufeihem b’chitzon—a chitzon, a “superficial person,” is the opposite.

Reb Shlomo Chaim Kesselman was a great Mashpia. He taught in the Yeshivas Tomchei Temimim in Kfar Chabad. Here is a quote from a booklet about him:

The emphasis in his Avodah and in his demands of others was Avodah Pnimis. He succeeded at bringing his students to despise the characteristic of chitzoniyus (“shallowness”). Sentences like “see who I am,” “see what my deeds are” were repulsive. It reached the point that no insulting expression that anyone would hurl, no matter how harsh, would agitate the person and raise his blood pressure as much as when told “you are a chitzon.” Reb Shlomo Chaim Kesselman would emphasize again and again, a thousand times, that Chassidus demands Avodah with oneself, Avodah Pnimis, and a chitzon is not only not an oived, and not “with the swim,” but he is outside the entire picture, and is completely out of touch with the true purpose; he is always nothing but a chitzon.

Teshurah L’zecher Reb Shlomo Chaim Kesselman, p. 27.

The Rebbeim are talking to us 1

The Rebbe says:

… He [the Frierdiker Rebbe] continued to publicize this announcement, and instructed that it be published so that it would remain for following generations, and the matter is in print even now. However, one must take the sefer down from the shelf and read it again—but not in a way that one reviews outdated matters, for if the words of Tzaddikim in general stand forever, this applies all the more to something so fundamental that he himself instructed be printed.

Hisva’aduyos 5747, Vol. 2, pp. 619-620 (emphases added).

This is, I believe, a large part of the problem. We may read the words of the Rebbeim and understand them, but we often treat them as theoretical, if only subconsciously. We feel as if they are speaking about and directed to some rarefied ben aliyah, some spectacular oived and maskil from a storybook, when in fact they’re speaking to lil’ ol’ us.

Of course, there is essentially nothing new in this message, it just needs to be said again.

But what we don’t realize is that it takes a conscious effort, a Hisbonenus, to really feel that the Rebbeim are talking to us. (That’s one of the things that a chassidishe farbrengen is for, I believe.) But if we don’t do the Avodah necessary to feel that way, then naturally we don’t take the next step to then think about how to apply the words of the Rebbeim to ourselves and our real lives, and then actually do it. So no wonder we won’t progress much in our Avodah. If you don’t even think that the medicine is for you, you certainly won’t take it.

Hisbonenus: Three Levels

We live in a world of spiritual darkness, of helem vehester, divine concealment. We know that Hashem is the true reality, but we do not feel it. How can we transcend the physical to become truly sensitive to Elokus (G-dliness)? Normally, only through Hisbonenus, which involves in-depth, lengthy meditation on a sechel Eloki, a G-dly concept. (There are certain prerequisites for Hisbonenus, but we will leave that for another post, im yirtzeh Hashem.) In Hisbonenus itself there are three stages, and one must proceed in order for it to work. Otherwise one stands no chance of reaching a true hergesh (feeling) of Elokus. The Frierdiker Rebbe tells us how:

This is the HaYom Yom of 20 Tammuz in Hebrew:

שלושה מיני התבוננות הם: א) התבוננות לימודית - אחר שמבין הענין על בוריו, הוא מתבונן בעומק הענין ההוא, עד שהשכלי מאיר אצלו. ב) שקודם התפלה - ענינה הרגש חיות הענין שלמד, ולא הרגש השכלי כמו בהתבוננות לימודית. ג) שבתפלה - ענינה הרגש האלוקות שבענין שלמד. שלש אלה הם שליבות סולם ההרגשה ורק בחסדי השי"ת עמנו מרגישים לפעמים - "דעהערט מען" - אלוקות בלי שום עבודה כלל, והוא מפני מעלת העצמות שיש בנשמה, אבל מצד העבודה שבכח עצמו מוכרחים שלש הנ"ל.

This is the HaYom Yom of 20 Tammuz in English:

There are three forms of Hisbonenus (meditation):

1. Study-meditation: After mastering the concept thoroughly, one meditates on its profundity, until the intellectual element shines forth for him.

2. Meditation before Tefillah: This is directed toward sensing the vitality of the concept learned, in contrast to sensing the intellectual element emphasized in study-meditation.

3. Meditation during Tefillah: To sense the "G-dly element" in the concept learned.

These are the three rungs on the ladder of sensitivity [to G-dliness]. It is only by G-d's kindness towards us that we may occasionally sense G-dliness spontaneously, without any Avodah at all. This comes about by virtue of the quality of Ultimate Essential G-dhood within the soul. For Avodah by one's own efforts, however, these three forms of meditation are essential.

The Rebbe's expectation

There can be no room for doubt. Times have not changed. Here the Rebbe makes clear that all Chassidim are expected to davven according to the Kuntres HoAvodah and Kuntres HaTefillah of the Rebbe Rashab, for an hour or at the very least, half an hour:

With respect to Avodas HaTefillah (the service of prayer, i.e. lengthy prayer according to the Chabad tradition), the Alter Rebbe brings in his Shulchan Aruch as a matter of practical Jewish law that “One who prays should wait in the place that he prays for an hour before Tefillah in order to focus his heart on Hashem ... and one hour after Tefillah ... and the original pious ones would wait for a full hour of the average hours, of which there are 24 in a day.” (Orach Chayim 93:1) He adds, “So would the pious ones and the men of action do: they would seclude themselves and concentrate on their prayers until they reached a state of divestment from physicality.” (ibid. 98:1)

Tefillah should at least conform what is explained in Kuntres HoAvodah and Kuntres HaTefillah. Especially since over time tens of discourses of the Leader of the Generation [in this context, a reference to the Previous Rebbe] have been released concerning Avodas HaTefillah. Let everyone make a reckoning for himself: When was the last time that he davvened with the preface of Hisbonenus?

I don’t wish to point at a particular person and ask him this question, in order not to embarrass him. However, every person knows within himself, and he should think [about this] to himself, when standing in front of the mirror (as is the custom of the country, that before leaving the house one gazes at the mirror to make sure that his tie is straight, because one must be careful to respect people [kovod haberiyos]) and decide that this message is directed to him: When was the last time that he davvened with the preface of Hisbonenus for an hour, sixty minutes or even half an hour, at the very least!

It can be added that this calculation can be made not only concerning Tefillah during the weekdays, but even concerning Tefillah of the day of Shabbos: When was the last Shabbos that he davvened with the preface of Hisbonenus?!

Hisva’aduyos 5748, Vol. 3, pp. 214-215.

Emphasizing the inner core of our Chabad identity

It needs to be stressed that Avodah Pnimis is not just another idea among countless others in the voluminous Chabad literature. It is the very core, the raison d'être for this derech.

Of course, there are also many beliefs that Chabad teachings and those of other Chasidic groups have in common. We are all talmidim of the Baal Shem Tov, after all, following his path. Here is not the place to elaborate.

However, the Alter Rebbe introduced a new, different Avodah from what was known until then among Chasidim: Alongside the intense emunah in the Tzaddik, in his Brochos, and in Hiskashrus to him, the Chossid must invest effort milmata lemaala, from below to above, to connect himself to Hashem through in-depth study of Chassidus followed by lengthy Avodas HaTefillah to bring that knowledge of Hashem to be felt internally and affect one’s character traits. This process of internal change is known as Avodah Pnimis, and this more than anything else is what distinguishes the derech of Chabad from that of other groups.

Chabad Chassidim should know what is special about their derech and koch in it and pride themselves on it. However, this pride cannot be meaningfully felt if one does not engage in the Avodah that is expected, even if for the moment that means working only at a beginner’s level. If you don’t do it, it’s not real for you no matter how much you read about it (just as a beginner to Torah observance cannot suffice with study, but must actually observe Shulchan Aruch for Yiddishkeit to be real). And it’s even less real if you don’t see others who do it.

Don’t misunderstand me, Chassidim have many precious, beautiful things to be proud of in their heritage, e.g., the most detailed, profound teachings concerning Hashem’s greatness that have ever been revealed (until Moshiach comes); stirring Chassidishe Niggunim; Mesiras Nefesh to keep Yiddishkeit; and Mesiras Nefesh to spread Yiddishkeit to other Yidden. However, all that and much more is peripheral vis-à-vis the core of what our derech represents. At the inner core of all the customs and the profound teachings lies Avodas HaTefillah. Im yirtzeh Hashem I will quote sources to demonstrate this in upcoming posts.

What's this blog about?

All Chasidic paths give one tools with which to refine oneself and overcome temptations, tools that are vital in our times. That's why the derech of Chassidus was revealed.

However, the derech of Chabad Chassidus (it sounds chauvinistic, I know, but I didn't invent it) is a path specifically designed to enable a Jew to attain true, lasting, all-permeating inner change. This process is known in Chabad parlance as Avodah Pnimis, toiling to effect deep inner change. This is one of the most basic principles of this school of thought and path of Avodah, one on which I hope to elaborate in future posts, with Hashem's help.

In any case, at the risk of stating the obvious, unfortunately this concept is not emphasised and taught as much as it could and should be in our circle. So this blog is a humble effort to combat this lack of awareness. In it I hope to share my thoughts on various matters of Avodah based on things I learn, farbrengens I've attended, and my own thoughts in general. Not everything I say will have an explicit source, but may be more of a "derher." Take it or leave it.

Hopefully this blog will make some difference to the universe, and if I succeed at inspiring even one person--myself, it will also have been worthwhile. Enjoy!