Melancholy is a Very Bad Trait

Likutey Moharan 155 Melancholy is a Very Bad Trait Know that melancholy ( atzvut ) is a very bad trait. And the reason why a person does not travel to the tzaddik is because of melancholy and heaviness. Likewise, the reason why one does not pray properly is due to melancholy and laziness, which come from a deficiency in faith ( emunah ). For certainly, if he had complete faith and truly believed that Hashem, blessed be He, stands over him and hears every single word that comes out of his mouth, and listens attentively to the sound of his prayer — then certainly he would not have any melancholy or laziness or heaviness in his prayer, and certainly he would pray properly. But the primary confusion in prayer comes from a deficiency in faith. And therefore, laziness and melancholy fall upon him and confuse his prayer. For the essence of melancholy and laziness stems from a lack of faith. It is like this: when one places a grain of wheat into good soil, it grows and sprouts well, and no wind, nor scorching sun, nor thunder harms it — and this is because it possesses the power of growth and vegetation. Therefore, nothing harms it. But if one places the wheat into soil that is not suitable for planting, it rots in the ground, because it lacks the power of growth and vegetation. And faith is an aspect of the power of growth and vegetation, as it is written: “And he raised Hadassah” (Esther 2:7) — the word used (omen) implies growth and nurturing. And as our Sages, of blessed memory, said: “Faith — this refers to the Order of Zera’im [Seeds]” (Shabbat 31a). Therefore, when a person possesses faith — which is the aspect of the power of growth and vegetation — then nothing can harm him. He is not afraid of anything or anyone. He prays with vitality, properly, and travels to the tzaddik because he is not fearful or intimidated by any matter in the world. But when faith is lacking, then he has no power of growth or vegetation. And then he literally rots, just like the wheat in bad soil, as mentioned above. And therefore he experiences melancholy and laziness and heaviness — and he is literally rotting. And this is the aspect of “ erech apayim ” (long-suffering/patience): that is, he is not afraid of anything, and he does not pay attention to any distraction or hindrance in his Divine service. Rather, he simply does his own, steadfastly. This is the quality of erech apayim — that nothing can confuse him, because he simply does not care about any of it. He just continues doing his own work in the service of Hashem, blessed be He. For patience ( erech

apayim ) is dependent on faith. For as long as there is idolatry in the world, there is wrath in the world — as it is said: “As long as there is idolatry in the world, there is wrath in the world” ( Sifri , Parashat Re’eh ). But through faith, which is the opposite of idolatry, wrath is nullified, and one merits patience — which is the opposite of wrath. That is to say: by means of faith, one attains patience, whereby he lengthens his spirit and endures every distraction and hindrance that he encounters in his prayer and Divine service. He bears everything and does not become melancholic or lazy as a result. Rather, he restrains himself and does not pay attention to it at all. He continues to do his own service and passes through it all, without being affected by any confusion or interference. All of this is the aspect of patience ( erech apayim ), which one attains through faith, which itself is the power of growth and vegetation. For by this, he grows and succeeds in his Divine service, because no hindrance can confuse or throw him into melancholy and laziness, Heaven forbid . And nothing can prevent him, Heaven forbid . Rather, he acts with alacrity and joy, and does not consider any confusion at all. All of this is the trait of patience — the trait of faith — the power of growth and vegetation, as above. And know that patience ( erech apayim ) is dependent on the Land of Israel“ Dwell in the Land and nurture faith” (Psalms 37:3). And as our Sages, of blessed memory, said: “Anyone who dwells in the Land of Israel is as one who has a God” ( Ketubot 110b). It follows, then, that the Land of Israel is an aspect of faith. And through faith, one merits patience ( erech

apayim ), as mentioned above — that is, that no distraction or hindrance can confuse him in his service. it is found that the essential ability of a person to serve Hashem depends on the Land of Israel — which is the aspect of faith, patience, and the power of growth and vegetation. And it is impossible to truly serve Hashem except through this. As mentioned above. And the main reason for the intense longing and yearning of Moshe Rabbeinu , peace be upon him, who longed so greatly for the Land of Israel — was only for this trait of patience. Because he saw that in the Land of Israel, one merits the aspect of patience, as explained above. And this is what our Sages, of blessed memory, said: “And Moshe hastened and bowed to the earth and prostrated” — what did he see? He saw patience ( erech apayim ) (Sanhedrin 111a). This is as explained: because he saw the aspect of patience, which depends upon the Land of Israel, therefore “he bowed to the earth” And this is what they said there: one said he saw truth, and one said he saw one thing, and one said another — and they do not disagree. For the Land of Israel is also an aspect of truth, as explained elsewhere (see Likutey Moharan I:47 " Va’achalta "). And the Gemara concludes: “Learn from it — he saw patience.” For the main thing is the trait of patience, as explained. And one must pray to Hashem, blessed be He, that he should have longing and yearning for the Land of Israel. And also , that he should yearn for all the tzaddikim to be in the Land of Israel. And this is a segulah (spiritual remedy) for anger and melancholy. For anyone who becomes angry — it is as though he worships idolatry (Shabbat 105b). But the Land of Israel is the aspect of faith and patience — the very opposite of anger. And that is why, before the reading of the Shema — which is the declaration of faith in Divine Unity — we request: “And bring us upright to our Land.” That is, we request and yearn for the Land of Israel. And through this, we merit faith — which is the recitation of the Shema, the foundation of faith.