BH
In Likutey Moharan lesson 24, Rebbe Nachman focuses on two key points: the importance of doing mitzvot with joy, and the concept of the Keter—the interface between Hashem’s Infinite Light and us. The Rebbe teaches that when we perform mitzvot with simcha (joy), it propels the holiness trapped within, along with Hashem’s divine presence, higher and higher until it reaches the Keter. However, it is the “bounce” back from the Keter that creates vessels that allow us to perceive the Infinite Light.
On a practical level, this means that when a person encounters major challenges, frustrations, confusion, or feelings of despair, the key to overcoming these obstacles lies in focusing on joy. Rebbe Nachman emphasizes that being b’simcha—choosing joy in all situations—becomes the means to tap into the Infinite Light, which translates into gaining clarity and guidance in life. This clarity becomes the solution to the confusion and frustration, allowing a person to navigate through challenges.
This fundamental lesson is expounded upon beautifully by Reb Noson in his discourse on the laws of Thanksgiving (Likutey Halachot, Birkat Hoda’ah #6). In it, he elaborates on how joy is the key to overcoming pain, suffering, and all of life’s difficulties. The verse “Ki v’simcha tetz’u”—“For with joy you will go out”—illustrates that joy is the way to break free from life’s challenges.
Keeping this lesson in mind, let’s turn our attention to the mitzvah of the etrog, lulav, hadas, and aravah on Sukkot. Performing this mitzvah with simcha elevates it, propelling us forward spiritually. However, setbacks inevitably occur—when the “carpet is pulled from under your feet,” and unexpected difficulties strike. What are you supposed to do then? How can you maintain joy when faced with such adversity?
Reb Noson, in his prayer on this lesson—Prayer 24 from The 50th Gate—and in his discourse, points out that when you’re pushed back, especially after making efforts to be joyful, what’s expected to emerge is yearning and desire to reconnect with Hashem. This deep yearning often arises precisely when a person feels distanced or faces setbacks, leading to a stronger desire to return to Hashem.
This yearning is seen as a pinnacle of spiritual growth. However, for true yearning to emerge, the process must begin with joy. A person must remain positive, get back up after setbacks, and work on being b’simcha in life. This foundation of joy allows the natural process of yearning and desire to unfold.
Rebbe Nachman also points out, with support from the Zohar, that the Keter—the crown in Kabbalistic teachings—has three sections, just like a physical crown. There’s the bottom part that sits on the king’s head, the middle section adorned with jewels, and the pointed tips that reach upward toward Hashem. Each part of the crown has its own role, symbolizing different aspects of divine connection and superiority. The highest part of the Keter represents the connection to what is beyond, pointing to Hashem above.
One term of the highest part of the Keter is Orot HaTzachtzachot—the Lights of Splendor. The word Tzachtzachot has two meanings that seem like opposites. Based on the verse in Isaiah 58:11, it is associated with yearning and thirst. This verse refers to Hashem satiating a parched and dry soul, which expresses the deep yearning we experience when we feel distant from our goals or from Hashem.
In our context, Tzachtzachot refers to someone who is spiritually dried up and yearns for connection and clarity. The Zohar emphasizes that to attain these high levels of spiritual lights, one must experience yearning—symbolized by dryness and parchedness. This yearning leads to Hashem satiating the soul. Reaching the highest level of the Keter, represented by the Tzachtzachot, is only possible through the intense desire that emerges when one feels distant.
The second meaning of Tzachtzachot refers to brightness, cleanliness, and clarity, as in the phrase Tzach Ve’adom, which means something bright and clear. Tzach is used to describe something clean and polished. This brightness represents joy and light. So, in the concept of Tzachtzachot, we see both meanings at play: the deep yearning caused by spiritual dryness and the bright, clear joy that comes from experiencing spiritual light.
These two opposites work together in Rebbe Nachman’s teaching. To reach the light of splendor (Orot HaTzachtzachot), which is bright and joyful, one must also experience spiritual thirst and yearning. The path to this light is through simcha—joy in performing mitzvot. Joy propels a person upward to the Keter, and when one is bounced back, the yearning that follows allows them to create vessels to hold the Infinite Light. This process, rooted in joy, ultimately brings clarity, helping a person navigate through frustration, confusion, and life’s challenges. It’s through joy that one finds the way out.
With this understanding, we can explore the deeper meaning behind the arba’at haminim (the four species) and how they are divided into two sections. One section includes the lulav, which is bound together with the aravot and hadassim, while the other hand holds the etrog. On Sukkot, we take the lulav, hadass, and aravot in one hand, say the blessing “al netilat lulav,” and then join them with the etrog.
The significance of the lulav, aravot, and hadassim lies in their symbolic expression of a Jew’s desire to connect with Hashem. The lulav can be interpreted as “lo lev”—meaning “to Him, to Hashem, I give my heart.” These three species, which are all green and represent vegetation, are symbolic of yearning to connect to Hashem. The aravot (willows) come from the root word “erev” (night), symbolizing confusion and darkness. Night represents erbuvia—a mixture of challenges and uncertainties. The aravot therefore reflects the confusion that pushes a person to yearn for Hashem, to cry out, “Lo lev!”—I give my heart to You, Hashem.
The hadassim (myrtle branches) are referred to as anaf etz avot, meaning thickly intertwined branches. The word avot also means a chain, which explains why the hadassim must be tripled, with the leaves forming a chain-like pattern. This chain represents the feeling of being bound and constrained by life’s challenges. When a person feels trapped and overwhelmed by setbacks, it is symbolized by the chain-like hadassim. Together, the aravot (confusion) and the hadassim (chained setbacks) attach to the lulav, which expresses a person’s yearning to connect their heart to Hashem. This combination represents the first stage of yearning that leads to the ultimate goal—reaching the light of splendor.
The etrog, however, represents the culmination of this process. It is the beauty of the four species, the “fruit” of the vegetation. Rebbe Nachman emphasized that Jews are not foolish for spending large sums on a beautiful etrog because it symbolizes splendor, clarity, and light—just like the tzaddikim, who bring joy and light to the world. In Likutey Moharan Lesson 67, Part 2, Rebbe Nachman equates the beauty of the etrog to the beauty and fame of the tzaddikim, and in Lesson 61, he quotes the verse, “Or tzaddikim yismach”—”the light of the tzaddikim brings joy.”
When we take the four species in two sections—the three in one hand and the etrog in the other—we are combining the two meanings of tzachtzachot: the yearning and the light/joy that follow. The prerequisite for reaching yearning and desire is simcha (joy), and the result of this yearning is a higher level of joy due to the clarity that comes from overcoming confusion and frustration. This process is cyclical: you begin with joy, face setbacks, experience yearning, and then gain clarity, which leads to an even higher level of joy, preparing you for the next challenge.
This also explains why the blessing is made on the lulav (and by extension, the other two species) before taking the etrog. Though you’re already holding the lulav, aravot, and hadassim, the bracha is said before joining the etrog because the completion of the three is only achieved when the etrog is joined, retroactively fulfilling the potential of the lulav.
On a deeper level, Rebbe Nachman explains that these three species—lulav, aravot, and hadassim—correspond to three devotions that build a person’s yearning and desire. The lulav represents hitbodedut, personal prayer, where a person expresses their heart directly to Hashem, without any text or formal structure. The single lulav symbolizes the solitude of this connection—just you and Hashem. But because not everyone can immediately express their heart, the aravot come into play, symbolizing the prayers of Reb Noson in Likutey Tefilot, which help open a person’s heart to Hashem.
Rav Michel Dorfman, of blessed memory, a revered Breslov elder, often shared with me a powerful teaching from Likutey Moharan Part 2, Lesson 73. Rebbe Nachman encourages us to find ourselves in the words of Tehillim, to translate the words into what we are going through in our lives. Rav Michel emphasized that with Reb Noson’s prayers in Likutey Tefilot, you don’t have to search for yourself. As soon as you open the book, you immediately see your own struggles and emotions reflected in the words. This all-encompassing nature of Reb Noson’s prayers makes them a unique tool for personal reflection and prayer, akin to the arava—a connection that’s formed when you combine your personal prayer with the written words.
In contrast, the hadass represents a more involved process, with three levels: opening the book, finding yourself in the words, and then using those words to fuel your personal hitbodedut. The lulav represents the ultimate goal in prayer—it is just you and Hashem, expressing your heart directly.
These three species—the lulav, aravot, and hadassim—are all green, symbolizing growth and the potential to turn aspirations into reality. Vegetation, particularly green vegetation, represents the absorption and advancement of spiritual potential, culminating in the fruit. The etrog is that fruit, and it represents the end goal of light and simcha (joy).
As we approach Sukkot, may we merit to fully appreciate the power of sukkot, taking the lulav, and reflecting on the deep symbolism it carries. The lulav, aravot, and hadassim embody the power of yearning, desire, and attachment to Hashem. The challenges and setbacks in life, symbolized by the chain-like structure of the hadass and the confusion of the arava, are there to strengthen your heart’s connection to Hashem. The lulav, long and straight, points upwards, reflecting the longing of the heart. Though we may feel distant, holding the lulav reminds us that our heart is reaching all the way up to Hashem.
May we merit that the lulav, aravot, and hadassim stir within us a deep yearning and connection to Hashem, and that the etrog brings us joy from this yearning, providing the clarity we need to move forward in life.
This article also appears on the BRI breslov.org website: https://breslov.org/the-four-species-activating-yearning-and-extra-joy/
For a video presentation of this article: https://youtu.be/olGnCggrNtQ
This class is based on Likutey Moharan lesson 24. For more on this lesson: https://linktr.ee/breslovtherapy_lesson_24
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Chag Sameach!
Meir Elkabas
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