Happiness - The Medicine of The Future

"It is a great mitzvah to always be happy," but have you ever wondered some of the reasons why? In Likkutei Moharan II:24, Rebbe Nachman teaches us that all the sicknesses that come upon a person, only come because of a lack of happiness. The lesson goes on to explain that there are ten different types of melody which are all an aspect of happiness. All these ten melodies are found within the ten different pulses in the body, which give life to the melodies through their pulsating. Now when there is a breakdown of happiness which is the life force behind these ten pulses, then the sickness comes as a result of the weakening of the pulses. For all the different illnesses are included within these ten pulses; and similarly, all the different melodies are included in these ten melodies. Therefore, according to the breakdown of the happiness and the melody, so will be the sickness that comes. All the medical experts have explained this subject at length; that all illnesses come as a result of sadness and depression, and that happiness is a great healing and cure. The Rebbe adds that in the future, happiness will increase very much, and through happiness, all the sicknesses will be cured.

We see from this lesson some of the great benefits of happiness, now we just have to learn how to always be happy. It appears to me with Hashems help, that the Rebbe is hinting to us a secret to being happy when he says that 'in the future' happiness will increase very much. What is it about the future which will allow happiness to increase very much?

Two things come to mind when the future is mentioned; one, is what we say in the Aleinu prayer to end each of our three daily prayers which comes from the prophet Zecharia 14:9, "Hashem will be the king over all the land; on that day Hashem will be One and His Name will be One." The commentators explain that this is referring to the Day of Judgment that will take place in Messianic times, when there will be no more idolatry and falsehood in the world. On a deeper level it is also referring to the new level of consciousness that we will attain at that time in which both Hashem (G-d's aspect of mercy) and His Name – Elokim (G-d's aspect of judgment) will be one. That is, we will gain a clear understanding in future times that everything is from Hashem and all that happens to us is really His loving kindness (this is also hinted to in the numerical value of the word echad (one) which is 13 and ahava (love) which is also 13). With this explanation of what will be in 'the future', we now have a tool to help us maintain a state of constant and increased happiness. If we know that everything we encounter in life, whether good or seemingly bad is really all Hashems' loving kindness, then we can certainly be happy all the time.

The second thing that comes to mind when one mentions the future is Olam Haba, The World to Come. Now what exactly is true about The World to Come which can help us achieve this state of happiness. For this we can look in the Likkutei Moharan, at the beginning of lesson 4, "When a person knows that all that happens to him is for his good, this is an aspect of The World to Come." Well there you have it; the Rebbe describes The World to Come with knowing that all that happens to a person is for his good.

So now if we put these two 'future' examples together, we can say that the real secret to happiness which is also the cure for all illnesses is the knowledge that everything is from Hashem and everything is for our good. The best way to express this is by thanking Hashem for everything in life, both good and bad with the knowledge that even if you can't understand why this is happening, it is still from Hashem and it is therefore good for you. Eventually the words will penetrate into your heart, and G-d willing you will merit seeing the true hidden good which is in everything that is happening to you.

This also goes well with what the prophet Yeshayahu (Isaiah) says, that in the future when Moshiach comes, there will be no death or sickness anymore. It makes sense that when we all gain the knowledge of the future, then we will all be happy, as it says in Tehillim, "Then our mouths will be filled with laughter", and this will be the end to all sickness and death in the world.

May we merit to make 'the future' now; and may Hashem bless us all with true happiness and a complete healing both physically and mentally for all of Am Yisrael, amen.

Why is Hashem doing this to me?

You have to squeeze an olive to release it's fine oil

Last week's parasha ended with Moshe asking Paroh to release the Jews. Not only did Paroh refuse, but he even increased the workload and burden of the Jewish slaves. The Jews then complained to Moshe and Aharon about their increased burden, so Moshe turned to Hashem and asked, "Why have You worsened the situation of this people?"

This week's parasha opens up with the verses, "Elokim spoke to Moshe and said to him, I am Hashem. I appeared to Avraham, Yitzchak and Yaakov as E-l Sha-ddai, but My Name of Hashem, I did not make known to them."

Rashi explains that this opening verse is a continuation of the previous parasha when Moshe asked, "Why have You worsened the situation of this people?" And Hashem's answer to that question was, "Elokim (The Name that represents G-d's aspect of judgement) spoke to Moshe and said to him, I am Hashem (The Name that represents G-d's aspect of mercy)."

Therefore, all the questions and doubts we have about Hashem, are brought about because of a concealment of the emett (truth). For from the emett is drawn out the ways of Hashem, and these ways are beyond our understanding and comprehension. Like the example of the righteous person who suffers and the wicked person who prospers.  All this (the fact that Hashem's ways are hidden from and beyond our understanding) is done for the sake of our having free choice.

This is what is meant by, "Elokim spoke," the aspect of strict judgement, "And He said to him (Moshe), I am Hashem," the aspect of mercy. That is, Hashem was making it known to Moshe that Hashem is Elokim, judgement is really mercy; both are really one. The aspect of mercy and the aspect of judgement are both one in the most truthful way, it is just that we do not have the ability to fully understand this, for the essence of Hashem's ways are beyond our understanding, just like His existence itself is beyond our understanding.

And this is what is meant by, "I appeared to Avraham, Yitzchak and Yaakov as E-l Sha-ddai, and My Name Hashem, I did not make known to them." This is because the main revelation of G-dliness in the world came through the Avot (Avraham, Yitzchak and Yaakov) and it would be impossible to reveal it all in one solid dose. Truth has to be revealed level by level in this world in order to maintain an aspect of free choice. The ultimate truth of Hashem's Oneness, that Hashem (mercy) and Elokim (judgement) is one, will only be fully revealed with the coming of the Moshiach.

(Likkutei Halachot on the parasha)

Now that we have just learned this, let us try to live with this level of emuna (faith), even in situations that go beyond and against our own understanding. The homework for this week is that no matter what happens to us, we must not react with anger, worry or frustration. Rather, we should stop ourselves, take a deep breath of patience and say, "I know this is from You Hashem, and I therefore know that this is for my good – even though I do not understand it." At this point we can even go so far as to thank Hashem for the good that we know he is currently doing for us. This attitude will allow us to merit seeing things for the true good that they really are. As Rebbe Natan teaches us, "If we would all listen to the words of the true Tzaddikim and follow this path, to have constant emunah in Hashem that all is for the good, and we would give praise and thanks to Hashem for both the good and the apparent not good, as it is written, 'To Hashem I will praise, to Elokim I will praise,' then certainly we would nullify all the troubles and all the exiles completely and we would already be experiencing the full redemption!"

May Hashem bless us all to go in the ways of emuna, praise and thanksgiving, and may we all soon experience the full and final redemption of our people, Amen.

Fake it 'till you make it!

"…And Yosef was in Mitzrayim (Shemot 1:5)."

Yosef's preceding of B'nei Yisrael down to Mitzrayim, was Hashem preparing the cure before the blow. Yosef descended to Mitzrayim as a slave which is an aspect of bitterness and sadness, which is an aspect of slavery. He then withstood his test and strengthened himself even there (in Mitzrayim) with happiness, as the verse says, "And Yosef was a man of success." The Midrash tells us that this means that he was constantly singing and dancing.

For in the bitterness of the exile when the bitterness strengthens itself very much, this is the primary advice, to do silly and fun things (like singing and dancing) in order to cheer up your soul during the bitterness. Just like it is written with regards to King David that he changed his appearance (behavior) before Avimelech, for at that time he was in great danger and in a great exile, so in order to save himself he began to act crazy and he let his spit drip down on his beard, etc. Therefore our main existence in Mitzrayim and our eventual departure from there was all because of "Yosef who was in Mitzrayim," therefore, Hashem sent Yosef Hatzadik down there first.

(Likkutei Halachot on the Parasha)

This was not only the secret of Yosef Hatzadik and David Hamelech, it is also our weapon in order to enable ourselves to cope during the tough times. Rebbe Nachman teaches that clapping hands and dancing has the ability to literally mitigate any harsh decrees that might be upon us or Am Yisrael (see Likkutei Moharan, lesson 10). The real truth is that there is nothing bad ever happening, and that everything is really for the good. We, because of our limited physical sight cannot see things in this broader perspective, which is why we can experience something as bad. Through the practice of clapping and dancing as well as thanking Hashem for the apparent bad situation we are in, we allow ourselves to go above the level of our own limited understanding and we open up the possibility of letting in Hashem's miraculous salvations. You see, once we can be happy and thank Hashem, then we have passed the test of faith which was the very reason why Hashem concealed himself and the good in the first place. May we all be blessed with being able to see the true good in everything, but until then, we have the Rebbe's classic advice of, "Fake it 'till you make it!"

(Picture taken from http://www.chabad.org/)