Chapter Four - Part 17: Observing Commandments with Trust

Benefit. The benefit of commandments, if done with a pure motive, is eternal, even in the World to Come. An angel is created for his sole benefit, and an additional Divine light is drawn down onto his soul ( Nedar Bakodesh ).

Chasidic philosophy explains that the commandments are rooted in the inner will of G‑d—a level that transcends Divine wisdom. It is a level that is inherently connected with the essence of G‑d, like the will of man, which is an expression of his inner desires. And when the person observes a commandment and, thereby, fulfills G‑d’s will, he causes the innermost elements of the Divine will (the spiritual source of the commandment) to become revealed. When there is revelation of G‑d without concealment, all limitations of creation and its appearance of separation from G‑d disappear. The person then becomes united and internally connected with the Infinite Energy of the Divine (will). It is a Divine connection that is eternal and beyond any limitations, because it is an inner connection with the eternal and infinite G‑d ( Tanya, Likkutei Amarim, ch. 23-25).

A further understanding of the commandments is that they serve as garments for the soul so it is capable of receiving and appreciating Divine energy when it receives its eternal reward in the World to Come.

The need for this derives from an inherent divide between the infinite energy of the Creator and the natural limitations of all created entities. In order for a created and limited soul of man (for as spiritual as it is, it is still a creation) to have “tools” to contain and appreciate the pleasure of Divine energy and not expire in the ecstasy of the infinite energy, it needs “garments.”

Strains of this infinite energy, the Kabbalists explain, are infused in each of the 613 commandments, and when a person fulfills a particular commandment, his soul becomes more refined and becomes a “vessel” to appreciate the light of G‑d that it will enjoy in the World to Come. [The Kabbalists teach that this is also why each soul needs to be reincarnated—so that it can have the opportunity to observe each of the commandments and become fully refined to receive the complete Divine reward.]

It is therefore understood that the fulfillment of the commandments is of great benefit to the person, because it not only connects him to the will of G‑d, but it also prepares him to enjoy and experience an intimate relationship with G‑d ( Tanya, Iggeret Hakodesh, Epistle 29).

As I will explain. The author’s explanation: In material endeavors, the person must trust G‑d to plant in his mind to choose and lead him toward a path that will benefit him physically and materially. Thereafter, once he goes ahead on that path, he must trust that G‑d will actualize those blessings. When it comes to fulfilling commandments, however, there is no place for trust that G‑d will place in his mind to choose to do it, because this is ultimately in the hands of man alone as part of the G‑d-given freedom of choice. Rather, concerning this category, trust in G‑d only involves the completion of the commandment; he trusts that G‑d will give him the strength and ability to actually complete the commandment he has begun ( Nedar Bakodesh ).

The author will now make a distinction between the first two things about which a person should not have bitachon in G‑d to help him, and the third thing, for which bitachon is required:

The mental decision to execute what he chose to do. In Chasidic philosophy, the Mishnah’s teaching ( Pesachim 10:5) that in all generations a person must see themselves as having left Egypt takes on new meaning and relevance.

How is this so? Mitzrayim (Egypt) can also be understood as meitzarim, restrictions, with a primary “restriction” known as the meitzar hagaron, the restriction of the throat. The throat is the “connection” between the head and the heart, and in a normal scenario we are supposed to act and feel in accordance with the way our head and mind understand, with this “conduit” working properly. There are, however, times when we fully understand something, e.g., we fully understand the need to serve G‑d and to observe the commandment, but our evil inclination does not let our actions and feelings follow the understanding and resolution of the mind. This is called meitzar hagaron— we are lacking a proper human flow of authority with the mind ruling over the heart and actions. This is the continuous leaving of Egypt that each of us face; we must constantly overcome this “constriction” and act in accordance with what we have chosen ( Torah Or 57c).

It would be a mistake and foolish of us to rely on G‑d for this. Trusting (in G‑d) that it will be good, by definition, is for something that is not in the person’s control. If it is in his control, he doesn’t need trust; all he needs is the resolve to do it ( Manoach Halevavot ).

After Joseph became viceroy in Egypt and had not seen his younger brother Benjamin for many years, the Torah describes their meeting: And he (Joseph) fell on his brother Benjamin’s neck and wept, and Benjamin wept on his neck. Rashi explains that they were weeping over the Temples that were destined to be built in each other’s territories and eventually destroyed.

This needs some clarification, because if each was weeping over a destroyed Temple, why weren’t they each crying over the Temple that was destined to be built and destroyed in his own territory?

Herein lies a deep lesson regarding human struggle, triumph, and compassion. When a person sees someone suffering and undergoing hardship, he must show him compassion and love, offering advice and prayer, but he cannot make the change within that other person’s life. The decision to make a difference and bring change depends on the person himself. Therefore, when it comes to the destruction of the other’s Temple, which is in the other person’s control, there are tears of compassion and brotherly love. However, when it comes to a person’s own Temple, there is no place for tears. This is your destiny and lot, and crying won’t suffice; you must act. You must do something about the situation. Even after this vision of the destruction of the Temples, each person must always do what he can to change the destiny, and crying alone will not suffice ( Likkutei Sichot, vol. 10, p. 149).

“Life” here refers to Torah observance, and in this verse G‑d tells us to “ choose life.” Clearly, a person has free choice whether to observe the Torah or not. This being the case, it makes no sense to rely on G‑d regarding this, because it is completely in a person’s control.

Therefore, it follows that with regard to the actual performance of the mitzvot, which are dependent on external factors, the person should have bitachon that G‑d will help him with the means with which to perform the mitzvot and serve Him.

Dependent on external factors. To continue the examples mentioned earlier, the person might not have the energy to complete his fast or pray diligently, or a lulav or sukkah might not be readily available for use ( Tov Halevanon ).

These factors are sometimes available and sometimes unavailable. This is dependent on G‑d’s will. With regards to this, it is commendable to have trust ( Nedar Bakodesh ).

If the means that make it possible to perform the mitzvah are available, etc. The author will now explain that the person should not think that if the actualization of the commandment is not in his hand, then all his intentions and decisions will possibly be for naught, because there is reward in any case ( Tov Halevanon ).

The same applies to the punishment for a sin, as well. The Nedar Bakodesh explains that when it comes to punishment for a transgression, the person is liable for his “intention” to sin only after he actually sins, but he is not punished for intent alone. An exception to this is the sin of idolatry, where the person is liable for punishment simply for intent.