Inside... Outside

Within a person's being there is an inherent contradiction. On the one hand we find ourselves surrounded by many boundaries, on the other hand, internally, we desire to reconnect to the infinite, to break out of all boundaries and to enjoy the infinite benefits. It is this struggle and the eventual victory of the soul, the infinite that is with us, that is the reason for Creation. This can only be accomplished in a limited world, and not in an infinite dimension. Only the finite which seems to be so constricting, can bring forth the infinite in such a wondrous manner.
We find our limitations to be very difficult. Some people allow  the limitations to lead them to giving up, bitterness, frustration and feeling down. They are focused on what isn't, on the boundaries and on the pain. There is a broader way to view the difficulties and that is by realizing that they are an integral part of what creates life, movement and progress. The world would never progress if there was no pain, without difficulty and without there being limitations. The deficiencies found within the world are what push people to find their inner strength to overcome the obstacles. We can see the contradiction between the internal and the superficial, between the infinite and the finite, as something frustrating that we cannot escape. But we can also see it as an opportunity to grow, to gain, to find new streams of life to be victorious, and give birth to something new. To not allow external forces to overcome us, to darken our spirits and take away our joi de vivre.
Sometimes our life's circumstances change. Suddenly we discover that things that we were able to do previously we can no longer do. This can also lead to frustration. But at its root is a great opportunity to dig deep into one's essence and draw forth new abilities that can overcome the challenges. Deep down the soul is free and not limited by external factors. From the freedom of the soul one can find the strength to free himself from a no-longer-existent past. Rather than longing for a time that was and is no longer, he can become free and look at the present, find the light within, and choose it. While this is difficult, the more we believe in our internal freedom, the more it becomes possible.
The two primary limitations are time and space. Removing oneself from the limitations of time includes becoming free of the past, including those good things that were in the past and are no longer. Good things can become obstacles. They were fun when you had them and frustrations when they are gone. We have the ability to enjoy them, and not allow them to interfere with out freedom. We can forget them and progress further.
ח"ת ע"ט

Tekia, Teruah - Part II

All difficulties and deficiencies within Creation emanate from boundaries and tzimtzum (constriction). The simple light of God is complete and lacking nothing, but the appearance of creations that are separate created room for blemishes. When a creation is bounded, and then strays out of bounds, it is problematic. Evil is defined as stepping out of bounds, which creates difficulties for the one who has stepped out, and all those around him. If a person plays just one note on an instrument it is never wrong. A note can only be wrong when it is in the middle of a song and the wrong note is played. Because the note is not harmonious with the surrounding notes, the entire composition is ruined. The same is true of our actions. There is no such thing as a wrong action in a vacuum, it is always the context which defines our acts. It is the fact that there are multitudes within creation that creates room for deficiencies. These multitudes are symbolized by the Teruah, the Schechinah.

The Tikkun is achieved by returning to the source of Oneness prior to the existence of distinctions and multiplicity. We begin with a Tekiah, move to multiplicity with the Teruah, and then return once again to Unity with yet another Tekiah, the return to the source. Rosh Hashana is called יום תרועה, a day of Teruah because our focus today is on taking the Teruah and returning it to its source. This is why the Seforim explain that Rosh Hashana is the day of fixing the Schechina by returning it to its upper place in the light of Hashem which is unblemished. By doing so the Schechina rises above any damage caused by sins and other deficiencies of Creation, and it returns home undamaged and perfect. The Teruah is equal to the Tekia with no difference at all. This is why Halacha states that they must be of equal length to show the Schechina returning to its source unblemished. 

The relationship between the Teruah and Tekia is akin to the relationship between the infinite and the finite, between unbounded light, and Creation with boundaries. But the fundamental sound is identical, only the breaks are new, not the sound. This teaches us that within the finite, in a world of boundaries, is found the infinite light. It is the simple sound, from which the Teruah and the entire panoply of sounds, is heard as an echo of the infinite light.

ח"ת ע"ה

Tekia, Teruah - Part I

The Shofar sounds - Tekiah and Teruah - are meant to last in total the same length of time.
The Tekiah, a simple, single sound, represents the world prior to Creation, a state of simple unity. The Teruah, formed of a series of small sounds, represents the world the was created, the transition from unity to multiplicity. Where there had been infinite, there now appeared numerous finite creations, each one different than the other. This process, called tzimtzum, was designed to define the unique parameters of each creature. This was not a creation from absolute nothingness, as before creation there had been an undifferentiated light. Rather, it was a change in nature of reality from one unified light lacking in distinction and multiplicity, to one in which there were many distinct creatures.
This can be compared to a flute into which one blows, generating one simple sound. By opening holes, or placing obstacles on them, the one sound is changed into a symphony of distinct sounds, all emanating from the simple primordial sound. The sound that would come from just blowing is analogous to the light that existed before Creation, tzimtzum is like pressing on the holes of the flute creating a melodious tune made of numerous sounds.
In this vein we can understand that the Tekiah represents the sound that is not blocked in any way, like the unified light that was before existence. The Teruah represents the changing of the simple sound to create the many faceted existence. What is new about the Teruah is not the sound, but the interruptions to the sound. It is the same sound, but it is blocked now and then resulting in many sounds. The Teruah is a multi-faceted Tekiah.
This is the meaning of the verse עלה אלוקים בתרועה ה' בקול שופר. The Tetragrammaton which represents the unlimited force of God, is the simple sound of the Shofar, the Teruah is represented by the name Elokim, the name of limitation.
חגי תשרי ע"ג

Brotherhood

During the Month of Av we renew our feeling of being the children of Hashem. This should bring about another very precious feeling within a person, that of the feeling of brotherhood with each member of Klal Yisroel. If a person truly feels like a child of his Father in Heaven, it follows that he feels that every Jew is his brother. Anyone who is lacking a feeling of brotherhood with all Jews is testifying to his not truly feeling like a child of Hashem.
This is a very fundamental principle. One who serves Hashem as a servant alone does not feel a relationship to the entire body of Klal Yisroel. One slave does not feel a kinship with another, his only goal is to find favor in the eyes of the master so that he will give him his basic needs and not punish him for his wrongdoings. But someone who feels that he is a child is serving out of love feels a deep connection with every member of Klal Yisroel as they are all his brothers.
One whose heart is distant from love of Jews is making it clear that he is not serving Hashem as a son. That much is obvious.
ה"ו ת"ח

Joy

How can a person be happy if he is lacking many things and is faced with many problems and challenges? From where can he draw the light of joy and its power when he is stumbling under a heavy load? Our Sages teach us that a prisoner cannot free himself from jail. How can someone from within his prison of struggles free himself on his own?
The answer is to have the awareness that all of the issues are in the externals of life: belongings, physical issues, even spiritual ones, but none of them touch a person's inner soul. Just as we know that sins only affect a person superficially, the same is true with other of life's troubles, they are superficial. But internally the flow of life through a person is complete and filled with light. The Soul is never depressed or oppressed, but it shines with a lofty sense of completeness.
If a person can learn to jump from the external to the internal, from an external existence full of challenges and pain, to an internal existence full of completeness and joy, he will then receive an outpouring of light which will enable him to find the ability to heal his wounded external.
The bottom line is that the external is,indeed, very deficient, but the internal is perfect. One who knows how to connect himself to the internal will find powerful joy, and imbue his external with fresh life that has the power to fight against challenges, depression and oppression, and to shine with a complete light.
דברים תש"ח

Individuality vs. Subordination - II

The function of educators is חנוך לנער על פי דרכו, to lead each student along a path that will reveal his unique soul. With an intimate knowledge of his own identity the student will be able to joyfully go in the path of Hashem, be G-d fearing and trust in the Sages. He will subordinate himself to those more knowledgeable, especially his teachers, but not to the point where he will be mindless, thoughtless and give up his own will. This is the idea of חכם ומבין מדעתו, someone who receives wisdom from his teachers, but then applies his own understanding to develop it further.
This is similar to the distinction between the relationship of a king with a servant and a father with his son. A servant will never be the king, there is no need for him to learn discernment and the ability to choose; he only needs to listen. But when someone teaches his own son, or his students, he wants to empower them to be no less than he is. The teacher must pay attention to the heart of the student to see if he is understanding and developing, not just to see if he is listening.
In no way does this contradict the need for the student to be subordinate to the teacher. It is impossible to receive Torah without true subordination. But subordination is not the opposite of self- esteem and introspection. It is Hashem's will that a person understand, think, discern and not erase the precious God given abilities that he was has. He needs to come to his teacher and ask. Needless to say he must do so with humility, and without any hubris whatsoever. If he doesn't understand he should assume there is something he is missing and not that his teacher is mistaken, but he should press on asking until he understands. Anyone who has studied is aware that the Babylonian Talmud is replete with students questioning their teachers. The idea that it is necessary to throw away ones intellect and free-will and not think at all, is not the path of Hashem. Hashem gave each person valuable abilities to develop them into beacons of light with which to serve Him no less than with a person's physical gifts.
דברים תשנ"ה

Individuality vs. Subordination - I

Each person needs to search deep within his heart to find the unique light within himself, reveal it and shine it onto the world. A person should not demean himself by saying that he has nothing and is unimportant; the holy soul within him is very precious and has the ability to cast a light upon the world that shines brighter than gold and for which there is no substitute. In order for a person to recognize his own unique light, he needs to listen to the depths of his heart. His Neshama rests in his heart and from there speaks to the person. Hashem gave every person free will so that he should listen to his heart and his will and thereby reveal the special light within. Hashem did not want a person to erase himself and his personality, lose his free will and only follow orders with no thinking, feeling, or self will.
We should point out something with regards to the relationship between free will and subordination to Torah scholars. Even though a person should greatly subordinate himself before Torah scholars, make a rabbi for himself to follow his guidance, that doesn't mean that a person should lose his will, free choice and thoughts, to erase his personality as having no desire, and follow thoughtlessly whatever he is taught. This is not the way things should be and is not the will of Hashem. The precious notion of subordinating to Torah scholars is not mean to negate a person's free will and self-esteem. A person knows how to question, discern and learn, and he can't learn if he is afraid to ask. Our Sages teach us that a student must ask his teacher whatever he does not understand, and not to be satisfied with the idea that if the teachers says so, it must be so. He is not arguing with his teacher but making every effort to understand.
דברים תשנ"ד

Small Experiences

Some people are reluctant to reach out to others because they say that there is no benefit to only having a few minutes in which to dialogue with someone about Judaism. What value is a few minutes when there are so many influences in the other direction? Anyway, the conversations don't seem to have any effect.
The fact is that even if a person finds only a tiny bit of inspiration, it has a great effect on their soul. Such things can't be judged with the naked eye. Experience shows that even a short conversation can lead to a close relationship and to a person renewing his relationship with Judaism. It's like a small hole in the dike, as the water flows, the hole grows larger.
Also, when it comes to tasting Torah, quality counts for more than quantity.  Just the exposure to Torah ideas, which sates the soul with a holy drink, without the person himself even being aware, will cause an impression that the soul won't forget.
ה"ו שכ"ב

Happiness

Most people think that happiness results from being in a good situation. Happiness comes from the pleasure and sense of fulfillment when all is good and one feels successful. It is the result of a sense of completeness, that when all is complete joy results. The flip side is that people think that if things are not perfect there is no room for happiness. "How can I be happy if I am lacking this or that or if I am having some difficulties?" All of the problems and difficulties that people face come and throw dirt on their souls and blocks the light of happiness. But, if you think about it, who doesn't have challenges? You cannot find a single person who doesn't have suffering, painful situations, and challenges. Perfection is very distant for most people. This is world of toil, not a world of perfection. Any person in this world has certainly not achieved perfection, otherwise, what is he doing in this world, he belongs in the World of Souls. Perfection is only in the World to Come, this world is the place to fix the broken existence that is corrupted with the sins of the Ancients and the sins of those alive today. The bottom line is that if people believe that happiness comes from perfection, then happiness is impossible. Even if a person might occasionally feel a sense of accomplishment, and be happy about it, that is only for a fleeting moment, because the next challenge is lurking around the corner. Challenges are the rectification of the world and come to a person so that he should rectify the world and raise it up. The fact is that this is a mistaken assumption. Happiness is not a result of perfection, rather, it is the power that drives us to perfection and actualizes it. We are not disputing that people feel happy when they are successful, our point is that this is a very truncated view of happiness. Happiness is not a result, it is a power that pushes and leads to rectification. When there are difficulties and challenges, it is the feeling of happiness that will infuse a person with the inner power to complete all the deficiencies and to fix all the problems. Without happiness a person will be weak, pushed down by life, depressed and crushed from the problems that surround him. Happiness is the light of the soul, the outpouring from above that offers a person the strength to overcome all difficulties. A person needs to tell himself, "I will not await until everything is perfect until I am happy and in the meantime all my challenges to depress me, and my deficiencies to oppress me. No! I will be filled with joy, with boldness and efforts." That will chase away all the challenges and minimizes the difficulties, and give the person the power to fix them. כי בשמחה תצאו, it is only with joy that we can leave exile; the communal as well as personal exiles.