תּוֹרָה ט - אֶל אֲשֶׁר יִהְיֶה שָׁמָּה הָרוּחַ

Torah 1135

That the world is distant from Hashem Yisborach and does not draw close to Him, may He be blessed — this comes only because they have no settled mind and do not settle themselves. And the essential thing is to strive to settle one's mind well — what is the purpose of all the desires and all the matters of this world — whether desires that enter the body or desires outside the body such as honour and the like. And then one will certainly return to Hashem.

And the primary settling of the mind is through joy. For through joy one can direct one's mind as one wishes — and settle one's mind to think about one's eternal purpose. For joy is the world of freedom. And therefore when one connects joy to one's mind — one's mind is in freedom and not in exile. And one can settle one's mind as above.

But through melancholy and sadness — the mind and knowledge are in exile — and it is difficult to settle one's mind to return to Hashem Yisborach. It is found that sadness is a very great obstacle to the service of Hashem Yisborach. And through joy one becomes a free person — and goes out from the exile — in the aspect of: ""for in joy shall you go out"" [Isaiah 55:12]. And in the opposite direction — through exile — the mind is not settled — as our Sages said [Megillah 12b] about the children of Ammon and Moav: ""their mind was settled because they did not go into exile"" — as it is stated [Jeremiah 48:11]: ""Moav has been at ease"" etc. ""and he has not gone into exile — therefore his taste remains in him"" etc. And it is explained in §48 and these are its words: Know that as soon as a person wishes to enter the service of Hashem, may He be blessed — and wishes to be a worthy person — then immediately it is a great sin when one has sadness — G-d forbid. For sadness is the "sitra achra". And Hashem Yisborach greatly hates the melancholy and sadness — G-d have mercy. And see in the holy Tikkunay Zohar [beginning of page 59]: ""one who goes to see her [that is — to ascend for the festival] — must guard oneself from sadness — for it is Lilit — darkness — sorrow"" etc. ""which is a blemish."" And about it is stated: ""any man who has a blemish shall not come near"" [Leviticus 21:18]. And one who is sad is called a person with a blemish — G-d have mercy. And one must strengthen oneself to come to joy with everything possible. And strive to seek and find in oneself some good point — in order to come to joy — as explained on the verse "Az'amrah LaElokay B'Odi" (in §282 of Part One). And at any rate one can rejoice in the fact that one has not been made a non-Jew ["goy"]. And this joy is certainly a wondrous joy without measure. And there is no confusion at all in it — since it is the act of Hashem Yisborach Himself. For in everything else the accuser can mix in sadness and melancholy. But in this joy — that He has not made one a non-Jew — there is no confusion whatsoever. Since it is the act of Hashem Yisborach Himself. For at any rate — however one is — the very fact that one merited to be of the seed of Israel and not created a non-Jew — is a great joy without limit. And it is fitting for a person to rejoice in this all one's days — always — in everything that passes over one. And one should customarily say with one's mouth and heart with joy: ""Blessed is our G-d Who created us for His glory — and separated us from those who go astray — and gave us a Torah of truth"" etc. ""and sanctified us with His commandments and brought us close to His service — and His great and holy Name is called over us"" etc. And also many times one must gladden oneself through words of foolishness and playfulness. And from the many troubles each person endures in body and soul and money — therefore for the most part one cannot gladden oneself except through words of foolishness — to make oneself like a fool in order to come to joy. (Said the transcriber: See the Talmud Kesubos [11a]: ""the foolishness served the elder well"" — and Rashi explains that he conducted himself like a fool to gladden the bride and groom. And in the Talmud Eruvin [54b] in Rashi — the passage beginning ""b'ahavasa tishgeh tamid"": ""for the sake of her love make yourself a fool and a simpleton"" etc. And: ""let all who take refuge in You rejoice — forever let them sing"" etc. — ""and those who love Your name shall exult in You."" It is found that joy in Hashem is from the matter of love of Him, may He be blessed — as is found in the holy books.) For all the vitality in body and soul depends on this. And also above — a great unification is made from this — when a person connects joy to one's mind and knowledge. And then the mind is liberated and one has settled mind. And this is the aspect of "b'dichasa da'ateh" [Shabbos 77a] — which is a great matter. And may Hashem Yisborach grant us this always — Amen — so may it be His will. (And see the Talmud Taanis [22a] — where Eliyahu revealed to Rav Beroka about two brothers who are children of the World to Come. And he asked them about their deeds and they said that they are always happy — and they gladden people from their sadness. And also that they make peace between two people who are quarreling with each other — through taking upon themselves words of jest to make peace between them. And Rashi explained that bringing peace between a person and one's fellow is one of the matters for which a person enjoys the fruits in this world and the principal remains for the World to Come.)