There are times when moving forward step by step is not enough.
There are times when you can’t just change what you do, how you speak and how you think about things.
Sometimes, you have to change who you are. You need to pick both feet off the ground and leap.
Sometimes, you need to change at your very core of being.
Tishrei 28, 5775 · October 22, 2014
Based on letters and talks of the Rebbe, Rabbi M. M. Schneerson
Public Letter for Passover, Rosh Chodesh Nissan 5736.
Sincerity is not enough. You have to do the right thing.
Why is it this way? Why can’t we be judged by our intentions alone?
So that we will know that we are small, and truth is very large. It is truth that stands at the center, and we that orbit about it.
Tanya, chapter 38.
Tishrei 27, 5775 · October 21, 2014
Based on letters and talks of the Rebbe, Rabbi M. M. Schneerson
Any true wisdom, as ethereal as it may be, sits above your head as a massive reservoir of living waters. Provide it only a small opening, and it will burst into your reality and pour down into your life.
Whatever wisdom you learn, whatever you know, do something with it. Make it real.
That is the purpose of meditation and prayer—to be that bridge from wisdom to action.
—
Based on letters and talks of the Rebbe, Rabbi M. M. Schneerson
Sefer HaSichot 5704, p. 122; Igrot Kodesh, vol. 4, p. 269.
The human mind despises the body that houses it,
but the soul has only love.
The mind would soar to the heavens,
but for a body that chains it to the earth.
The mind would be consumed in divine oneness,
but for the body’s delusion of otherness,
as though it had made itself.
But the soul sees only G‑d.
In that very delusion of otherness,
in that madness of the human ego,
even there, the soul sees only G‑d.
For she says, “This, too, is truth.
This is a reflection of the Essence of all things,
of that which truly has neither beginning nor cause.”
And so she embraces the bonds of the body,
works with the body, transforms the body.
Until the body, too, sees only G‑d.
Our souls are the finishing tools for His handiwork.
They are the plows He applies to the harsh earth so it will absorb the rains from heaven, the sandpaper to grind away the coarse surfaces of life, the polishing-cloth so that it will glimmer in the light from above.
That friction that wears us down, those sparks that fly—it is the resistance to this refining process.
And if you should ask, how could it be that G‑d’s own creation should present resistance to His infinitely powerful breath?
In truth, it cannot. But He condenses that breath into a soul, He tightly focuses her power, until the harshness of this world can seem real to her, and then she will struggle, and in that struggle she will make the world shine.
We are all connected, like a single, fluid mass, and this is why we are able to help each other change. When one of us begins moving forward, all those around him are pulled along.
But if you yourself are standing still, how can you expect to push someone else ahead?
If you need to help someone else overcome his fault, first find that flaw within you. Move forward in that area, and then you can pull along the other guy.
“Our first encounter with the term ‘selem,’ [image] of course, is in the narrative of man’s creation … ‘In the image of God He created Him’ (Gen. 1:26-27). The nature of this ‘image,’ though, is not sufficiently clear…The Kabbalists often introduce an additional verse, ‘For in the image man shall walk’ (Ps. 39:7), to show that the ‘selem’ is an integral part of man on earth. What then is the ‘selem’ in their conception. There is a basic assumption that two elements diametrically opposed by nature cannot exist together without some mediating entity. This also goes for the ‘nefesh’ [soul] and body…In Neoplatonic teaching and in ancient religions we find mention of an intermediary astral body; in the Kabbalah, the term ‘selem’ is borrowed to speak of the same idea. Thus we read in the Zohar: ‘When a man begins to consecrate himself before intercourse with his wife with a sacred intention, a holy spirit is aroused above him, composed of both male and female. And the Holy One, blessed be He, directs an emissary who is in charge of human embryos, and assigns to him this particular spirit, and indicates to him the place to which it should be entrusted…When the soul descends in order to enter this world…the holy image stands by it until it goes out into the world. When it does out into the world the image is summoned for it and it accompanies it and grows with it…And man’s days exist through the image, and are dependent on it.’ Thus the ‘image’ accompanies man all the days of his life … The ‘selem,’ then, is sometimes identified with a shadow accompanying man. In that sense, the ‘image’ constitutes the principium individuationis [principle of individuation], the individual and unique element in each person.”
– Moshe Hallamish in “An Introduction to the Kabbalah,” p. 274-275
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