Chapter 2

Most commentators1 interpret the verse, “My tears have been my food day and night, for they [my enemies] say to me all day: ‘Where is your G-d,’ ” as referring to the lowly spiritual state of Jewry during exile.

The prophets hereby indicate what is cried about by the Jewish people, and what is not cried about. The prophets lament the fact that the Jewish people have fallen so low that they cry about those things which should not be cried about, while those matters which should be cried about are not cried about. All this stems from the harmful influence of the heretics who make Jews frigid to Torah and mitzvos.

Jews in this state say: “My tears come from my concern about bread” their only concerns are their physical needs. However, “they say to me all day: ‘Where is your G-d?’ ” In other words, Jews are addressed with words of Torah and morally exhorted both night and day: “Where is your G-d” where is your spiritual service of Torah study and mitzvos, and why is your attitude towards them so icily indifferent, not caring about your ignorance of Torah and lack of mitzvos ?” This question elicits no tears at all.

Truly, the opposite should be the case. One is not to worry about material matters; it is only necessary to “make a vessel” for G-d’s blessings and, as the verse says:2 “G-d shall bless you in all that you do.” G-d, who is the “provider of sustenance to all creatures” will see to it that the vessel a person provides is filled with blessings and success. Man must merely be sure that the vessel he makes for obtaining sustenance is pure according to the Torah, i.e. that Shabbos is properly observed, and his business is conducted without deceit or chicanery. When the vessel is pure, G-d provides His blessing in abundance.

But when an individual realizes that his conduct is not in accordance with the Torah, that he all too often neglects congregational prayer, lacks appointed times for Torah study, and has transgressed in many things, he should feel distressed and cry about it. His distress and tears will come because he has thrown off the Heavenly Yoke, this being the root of all sin. Throwing off the Heavenly Yoke means that a person has (G-d forbid) cast off the yoke of Torah and mitzvos. This leads to the feeling that one is free to do whatever one’s heart lusts after, without the restraint engendered by Fear of Heaven. Such a person gives no thought to being G-d-fearing or respectful of G-d’s wishes.

Such an individual does not even consider that his actions are contrary to G-d’s will, and that by doing them he taints his soul.

Throwing off the Heavenly Yoke is even worse than having one’s heart become stonily indifferent to the Fear of Heaven. The latter is most common among individuals who are very taken with themselves because of their wealth, financial success, nachas (pleasure derived from their children) and honored status. All this is only temporary. When a change occurs and a person loses his wealth or his nachas from children etc., then his heart is sorrowful and he is moved [by his situation] to repent; he becomes an observant Jew who studies Torah and performs mitzvos.

But one who has thrown off the Heavenly Yoke does not become a penitent even when his material situation has completely deteriorated. Only when an extraordinary event transpires, such as physical suffering, will this kind of individual recognize that “the hand of G-d has done this,” and he will then repent.

Another manifestation of casting off the Heavenly Yoke may be found within each and every individual. Indeed, the failure to accept the Heavenly Yoke wholeheartedly is the first indication that in some sense a person has thrown it off. It is necessary to cry over this matter, and the tears will bring G-d’s salvation so that the person may serve Him properly.

This is as explained by the Alter Rebbe:3 that through embitterment [at one’s low spiritual standing], one attains the “bread” of Torah, [this being studied] “day and night,” i.e. a chapter of the Torah in the morning and another chapter in the evening.4 “When they say to me ‘where [in Hebrew, אי׳ה ahyeih] is your G-d,’ ” by studying Torah we come to feel that ayheih5 [the word is composed of the three letters alef, yud and hei, symbolic of the three supernal levels of] alef Kesser, yud Chochmah, hei Binah, is “your G-d,” that the blessed G-d provides children, health and sustenance.

In summary: Most commentators interpret the verse as relating to the spiritually depressed state of Jews in exile, who are pained and cry about material affairs, but not about their spiritual poverty. The opposite should be the case; concerning material matters, man need only make a pure vessel, observing Shabbos etc., and G-d provides an abundance of blessing. However, when one lacks spirituality, then one should cry. Throwing off the Heavenly Yoke is the source of all transgression. Through embitterment [regarding one’s spiritual state] one attains the “bread” of Torah.