Chovos HaLevavos Sha’ar HaBitachon Shiur 33 Part 1
Our Avodah Is to Remain Calm Under All Circumstances
The pasuk tells us, לסבול, שכמו ויט טוב... כי מנוחה וירא he saw tranquility that it was good... he bent his shoulder to bear. The Sforno explains that “because he saw that tranquility is good, he was willing to do the hard work in order to arrive at that menuchah, which is the tachlis, the ultimate goal.” It is worth toiling for our entire lives in order to arrive at blessed tranquility.
This yesod is indeed taught to us by the Chovos HaLevavos, and we see it in this pasuk. But it is difficult to understand: Can we really say that tranquility is an end in and of itself?! That is our ultimate goal?! One would understand if our ultimate goal is to learn, daven, and serve Hashem—and tranquility is the method by which we accomplish it more readily. But should we say that tranquility is the goal?!
Apathy Isn’t Always Good
Furthermore, if the definition of menuchas hanefesh is what we think it is—that a person is deeply serene and tranquil, and he can never become excited by life’s events, because he is so calm—is that always such a good thing?!
Aren’t there times when a person must become moved and emerge from his tranquility?! If a person, R”l, commits aveiros... don’t we want him to be affected by words of mussar and reproof? One would think that a person who is utterly serene and tranquil would be able to brush off even proper reasons for excitement. If we give him mussar, he will say, “It’s fine.... It will all be good....”
When a Person Must Be Moved
Then there is the person who owes large sums of money to individuals, and he doesn’t bother to pay them. People try to shake him up, telling him, “You know, there’s an entire family living in poverty because you won’t repay the money you owe, and they’re suffering....” But he isn’t moved; he lives his life as though nothing were amiss.
Halevai that these people wouldn’t have so much menuchas hanefesh! They lack the basic feeling toward Yiddishkeit and toward their fellow Yid who is suffering because of him and his apathy. Clearly, menuchas hanefesh isn’t always the best thing.
Imagine that a Yid is living with “menuchah” the entire Shabbos, and nothing we say to him will warm him to the feeling of Shabbos... or a Yid who stands at Neilah on Yom Kippur with no feeling at all; he is utterly serene... everything is fine.... This is not the correct state for a Yid: a person must have feelings of fervor that will move him out of his calm state. It can’t be that “menuchas hanefesh” refers to a complete calmness and stillness in all circumstances.
We Must Better Understand the Concept of “Menuchah”
Third, we must understand: If the ultimate purpose is to attain menuchas hanefesh/serenity and tranquility, how can it be that there are many different personality types when it comes to serenity? There are some people who are naturally more heated, there are excitable people who can’t as easily become serene, and there are also those who achieve menuchah more easily. How can we say that menuchah is the purpose of the eved Hashem, when it is a trait that is dependent on personality?
Based on these questions, it is obvious that we lack a real understanding of true menuchas hanefesh—and it is very important that we study it in order to better understand this tachlis that Hashem wants from us. We must work to understand the טוב, כי מנוחה וירא and to be willing to invest in the לסבול. שכמו ויט
True Tranquility Means Elevated Spiritual Energy
Looking at Shabbos
As we have noted in the past, in order to ascertain the true definition of menuchah, we must look at where the Torah discusses the concept. We will find it in regard to Shabbos! Shabbos is the day that the Torah describes as a day of rest; וינפש. שבת השביעי וביום Let us examine the essence of Shabbos, and through this we’ll better understand the concept of מנוחה.
A child understands the menuchah of Shabbos to mean that that was when HaKadosh Baruch Hu rested, as it were; when the sixth day ended, He no longer created anything.
The Tranquility of Shabbos Is a Wonderful Creation
But we know differently, based on the sefarim hakedoshim that teach us that Hashem didn’t merely rest on Shabbos. The Alshich HaKadosh and others teach us at length that Shabbos is a creation in and of itself—a medium through which HaKadosh Baruch Hu inserted spirituality into the Creation.
During the first six days of creation, HaKadosh Baruch Hu created the material world that we see before us. But it was like a body without a life force, which can’t survive very long. In order for the body to survive, it requires an animating soul that will enable it to remain on this earth for many years.
Similarly, Hashem inserted a “soul” of sorts into the creation that constantly animates and gives life to the creation. If not for this life force, the physical creation would fall apart. And this is the definition of the menuchah of Shabbos—the world received a neshamah, which we call menuchah, and it is solely through this “menuchah” that the world can continue to exist.
The Menuchah of Shabbos Is the Life-Force of the Universe
Indeed, the Ohr HaChaim HaKadosh tells us in Parashas Bereishis (on the pasuk of השמים) ויכולו that the world acquires a new neshamah every Shabbos, which sustains the world for another six days.
This all points us to the same concept: The menuchah is not merely a state of quiet and calm in which there is no noise and disturbance; rather, it is a creation that gives chiyus, life and energy, to the world.
When a person is weak and limp, he lacks chiyus. In that state, he has no enjoyment or bliss. But if we infuse chiyus into him, he begins to experience bliss and joy that can be clearly seen. What brought him this bliss and elation? The spiritual chiyus that he acquired inside him. When he feels that his nefesh is full, it gives him tremendous menuchah.
Menuchas Hanefesh Only Through Toil and Exertion
Let us take Shabbos as an example: Imagine a person who circulates in the hallways of the shul—or he is sitting in his place, detached and aloof—during Nishmas on Shabbos morning, instead of praising Hashem together with the rest of the kehillah. He may seem serene and tranquil, but he is certainly not experiencing the menuchah of Shabbos—the fire of Shabbos... the fervor of Shabbos! Regarding whom do we most see that he is a “Shabbos’dig Yid” who experiences the menuchah of Shabbos? He is a person who does become excited to praise his Creator! That is the epitome of the menuchah of Shabbos!
Torah-Oriented Menuchah Requires Toil
Although it runs counter to our understanding of rest and serenity, it is thus clear that the menuchah the Torah refers to is one that is acquired through great לסבול שכמו ויטliot. The Torah’s menuchah refers to a completeness and wholeness of the nefesh that is derived from a deep spiritual chiyus. In order to acquire it, one must toil mightily; but the toil is well worth it.
The Definition of a “Scattered” Soul
In his introduction to the Sha’ar HaBitachon, the Chovos HaLevavos discusses the inverse of serenity: a person who lives with הנפש, פיזור a soul that is scattered in many different places and cannot find rest. What is הנפש, פיזור asks the Chovos HaLevavos? A person who has assets on many different waters and in many different locations. At any given time, he has so much to worry about. After he has arranged his affairs in one place, he can now begin to worry about his assets in another place.... It never ends; his soul is scattered in myriad places.
Menuchas HaNefesh Is the Pleasure of Putting Everything Away
The opposite of scattered is when a person has a nefesh that is whole and full, and he is thus able to sense and feel bliss and serenity. His nefesh isn’t scattered in a million different directions—thus, he is able to feel tremendous joy in avodas Hashem.
This is why, on Shabbos, we are told to feel עשויה, מלאכתך כל כאילו as though all your work has been done. Close down all your calculations and affairs that you need to put in order. Now there is nothing happening; your nefesh wants to feel pleasure. And how can the nefesh feel pleasure if there is no vessel for the pleasure?!
The vessel for the pleasure is the heart and the nefesh—that’s where all sensation of pleasure takes place. But we need the heart and the nefesh to be present. And for this, we must close down all our calculations and worries, in order to be able to have a complete nefesh that can feel the pleasure of Shabbos. Now he can feel the pleasure of nishmas. Now he can feel the joy of Shabbos.
This is the true definition of menuchah: Being present in order to enjoy pleasure.
Why Did You Become So Preoccupied in the First Place?
Were You Poorer Than Hillel?!
There is a well-known Gemara in Maseches Yoma (35b) telling us that everyone will be judged by the Heavenly Court on whether they learned Torah.
The pauper will be asked, “Why didn’t you toil in Torah?” If he answers, “I was poor, and I was preoccupied with providing for my family... I needed to pay my bills, and I had no head to learn....” he will be asked, “Were you poorer than Hillel?!” And the Gemara goes on to relate the story of Hillel HaZaken, who didn’t have the token with which to enter the beis medrash. Nevertheless, he went onto the roof in the hopes of hearing some words of Torah. There, he became covered in snow, and nearly froze to death.
Thus, we tell the pauper, “Hillel was poorer than you are, and he nevertheless expended great sacrifice in order to learn Torah. Had you exerted yourself, you, too, could have learned Torah.”
Were You Wealthier Than Rabbi Elazar?!
The wealthy person will also be judged for not learning Torah, the Gemara continues:
If he answers, “I was wealthy, and preoccupied with my assets.” (In our times, the worries of wealthy people increased. Whereas in the past, one could tend to affairs only during the day, today, one can take care of things twenty-four hours a day, and he can keep track of his assets and concerns around the world at all times.)
When the rich man comes before the Court, he will be challenged, “Were you wealthier than Rabbi Elazar?!” The Gemara relates that Rabbi Elazar ben Charsom owned 1,000 cities on land and 1,000 ships on the water—but he abandoned everything, took a sack of flour, and sat down to learn Torah. He put all his worries aside and simply sat and learned.
Were You More Beautiful Than Yosef?!
The Gemara continues with a third person who comes before the Court:
A rasha, who struggled with his yetzer hara, comes before the Heavenly Court; he is asked, “Why didn’t you toil in Torah?” If he answers, “I was preoccupied with my yetzer hara,” we ask him, “Were you more beautiful than Yosef HaTzaddik?” And the Gemara goes on to elaborate on how Yosef overcame the worst temptation. It was very difficult for him, but he overcame it. If so—we tell the rasha—you too could have learned Torah.
The Gemara concludes: If so, Hillel obligates the poor, Rabbi Elazar obligates the rich, and Yosef obligates the resha’im.
What Is Yosef’s Connection to This Question?
There’s an obvious question here. We’re discussing the lack of learning Torah, and we bring proof from Hillel and Rabbi Elazar, who overcame their challenges and learned Torah in spite of their potential distractions. But the story of Yosef HaTzaddik is about overcoming temptation—and has nothing to do with learning Torah or the lack thereof.
Why Did You Become Distracted in the First Place?
The answer lies in deeper understanding of this Gemara.
The central theme that ties the three personalities together is not that “they learned despite their distractions,” but that we see that they didn’t become distracted by their problems in the first place. This is why it didn’t become an obstacle in their path of learning Torah: They weren’t distracted by material events in their lives. They lived with serenity at all times.
Similarly, we challenge the poor person, the wealthy person, and the rasha: Why did you become so distracted by your poverty, your wealth, and your temptations? Don’t you know that Hashem provides for everyone? Had you been a ba’al bitachon, you wouldn’t have become so frightened by the situation. You wouldn’t be so worried and preoccupied. Neither your poverty nor your wealth would have caused you so much worry.
It’s not that you would have to work hard to get out of the worries—you wouldn’t have had the worries to begin with! —because the ba’al bitachon has menuchas hanefesh. He is secure in the knowledge that the Ribbono shel Olam will provide for his needs. How? It doesn’t matter! I have already seen hundreds of times that Hashem provided all my needs for me. He helps me constantly.... Therefore, this person doesn’t become distracted or worried even when he finds himself in difficult circumstances.
Experience with Hashem’s Assistance
We see a big difference in this area between young people and those who have gone through some years in their lives. Generally, young people become more perturbed and disoriented when encountering challenges... the most minor thing can rob them of their yishuv hada’as—and they’re convinced that “you can’t imagine what I am going through.”
An older, wiser, more experienced person may be going through far more than this young person. He is dealing with a one child’s shidduchim while preparing to marry off another child the following week without a clue as to how he will pay for it...and he has other pressing money matters at the same time... and yet, others cannot discern it in him. They must remind themselves, “Oh, he is marrying off a child next week.” He goes on with his regular schedule... these events don’t throw him into a tailspin.
What is the difference between the two? The older person learned from experience that Hashem always helps. He has seen hundreds of times that Hashem came through for him, and there is no reason to lose one’s mind. He has already been persuaded by life’s events that it is no reason for losing peace of mind and causing הנפש, פיזור the scattering of one’s soul. If a person only has bitachon in Hashem, then he can always remain calm and serene with peace of mind.
No Situation Should Cause Scattering of the Soul
This is what Chazal tell us in the aforementioned Gemara in Yoma: The defendants before the Heavenly Court will say, “We couldn’t learn Torah because we had no menuchas hanefesh... and it is impossible to acquire Torah without serenity.” But we show the person that Hillel and Rabbi Elazar did not lose their tranquility despite being poor or rich. We say the same to a person who struggles with his yetzer hara. He tried to sit down to learn, but he became so depressed by what he did yesterday that he was unable to concentrate. He took out a Tehillim, but soon closed it, convinced that Hashem doesn’t want his Tehillim.... He is completely scattered, broken into a thousand pieces. He has no menuchas hanefesh to learn because of this. But we show him the example of Yosef HaTzaddik who, despite his many nisyonos, remained whole and complete with nefesh intact.
Similarly, the Torah tells us that every Yid, in every situation, can attain menuchas hanefesh—and this includes a person who struggles with nisyonos, and certainly when it comes to matters of money, children, family, and so forth. There is never an excuse that “I was preoccupied...”
Don’t Allow Your Circumstances to Overtake Your Nefesh
A person stands outside the shul with his telephone... he is a great askan, and he is preoccupied with a case of shalom bayis, and a number of other important matters. He says that he can’t learn because he is preoccupied with these issues. This is no excuse, because a person should never become this preoccupied.
The person should know that the Torah was given in such a way that עשויה, מלאכתך כל all your work has been done. When it comes time to learn, a person must have the serenity and tranquility to put everything aside and become immersed in learning.
If one doesn’t yet know how to accomplish this, then one must meditate on the sweetness of Torah... how good and sweet it is to have the menuchah of the Torah... so that one will be willing to toil to attain it.
You will begin to understand that menuchah, serenity, means that we have the ability to take our הנפש, פיזור scattering of the soul, and get rid of it, even in the hardest circumstances—because if I won’t have my whole nefesh, I won’t have Shabbos, tefillah, Torah, or avodas Hashem.
The Trials and Tribulations That Bring Menuchah
This is what the Gemara in Yoma is teaching us: Every person has the ability to remain calm and with peace of mind under all circumstances. As noted, we see this clearly in many people all around us: Those who have been through life are less likely to become excited by experiences they go through—because they have been through many situations, and they have seen how Hashem resolves them for the good, and they become reliant on Hashem. When we see this in practice, it is sometimes more effective than seeing it inside a sefer.
The Gemara (Kiddushin 33b) relates that Rabbi Yochanan would rise in respect even for an elder gentile, saying, “He has been through many tribulations.”
The ba’alei mussar explain that when a person goes through life, even a goy, he comes to learn that there is a G-d on This World. Age brings experience—experience that teaches us not to become overly excited by the situations we face, experience that teaches us to be reliant on the Ribbono shel Olam, enabling us to attain wholeness of the nefesh.
