Dear Mugbal,

{for whatever reason, the system wouldnt allow me to post as a comment, so im putting it here as a post}

Thanks for the comments.

You are talking about Hishtadlus and “being at the right place at the right time”- as if they were one and the same thing.

There are {at least} 3 steps here:

1) those who do not believe that god has any interest in what we do; they include many factions, but what they have in common is that they adhere to the position that god does not meddle into human affairs on a personal level.

2) the early believer position: that god does very much care about what happens to us, and that the world is actually run on spiritual credit/debt system- where the good get rewarded with material good in return for their services to god. In this view, man acts out of free will- and therefore- when he chooses bad, he gets punished in this world and the next {aside for a chosen few who are all evil who get to live it up in this world as it is their last}. When man chooses to be good he gets rewarded by material prosperity {unless in some cases, where they are given pain in this world for their own benefit in the other}.

This group would include the Rambam, Rashi etc. etc.

This is where ‘hightlus’ comes into the picture: if god runs this world and I believe that- why do I have to tie my camle? Why do I have to do a thing other than good deeds and other merit-gathering acts?

Histadlus introduced the concept that although this world is run by god, he helps only those who help themselves. We only have to do histadlus, so that he wants to help us- but ultimately its all up to him.


3) Hasgocheh Protis is the chassidic contribution to Judaism: the idea that god is in charge of every move of every being and thing. That our thoughts, speech and deed are all by divine design. That we were in it together with god {a literal approach to “naaseh shutfoy shel HKB”H…}, and that we each could not be healthy without the other. they explained that this world and us are both equally a part of the one living god. We all make it to the finish line {as the “Dorshei Reshimes hoyu oymrim kulom yeish lohem chelek le‘oylom haboh}: the question is limited to how quickly and whether we enjoy the journey.

This means that its not our fault- we sure did not create the mess we were placed in; that the world was coming from a {pre-human} very dark place, and that slowly we, humans partners of God, are doing the job of cleaning up this mess.

(It goes without saying that on the higher planes {from Bineh upward, or rather, inward} God {that includes us} is already ok, but remains for us to do the work of bring down {or out} this same bliss into our realm- Malchus-ville).

Instead of god rewarding and punishing, he was forever on our side, only, that there is a system {to change the system, we would have to start over again- as god in Taanis offers Reb Elozer “do you want me to distroy the world and rebuild it {again} and maybe you will be born {again} under conditions where you have wealth?“} in place- where by the nature of things, evil brings more darkness and good dispels some of it; when we do certain things or go to certain spiritual heights, we bring light into our being which illuminates our existence which includes ex amount of divine particles. As darkness is finite and light infinite, light is sure to win- this too pertains to us.

More specifically, any problem or inconvenience in our lives, is only a symptom of our general inner reality. The real issues are happening within our psychic subconscious mind. A little bit of progress clears up a whole lot of symptoms {which is the only thing that we stupidly care about}; while if we work on the symptoms, on a purely cosmetic level, while we may {after much toil and struggle} solve one symptom- there will always be another symptom, another problem to take its place needs our urgent attention. Curing a symptom does not result in an over-all better quality of life. I know of many who spent a whole life time conquering and making progress on a cosmetic level without improving anything at all- other than looking good {for themselves, what they perceived as god and society} on a most shallow external cosmetic level.

So to answer your question: there is a divine reality going on here- though there is no proof whatsoever for any of this {or the existence of god, for that matter}, you can tune into your higher self and experience this divine reality for yourself.

The choice is ours.


We can either tune in and make progress on a real level or disregard it as non-sense and go on working on the symptoms {that, as your own experience will be able to tell you, only multiply}.

Please understand that this not only in relation to wealth: this is noygeya to every level of existence. How do we deal with our psychological well-being? Etc.

Do we attack our short-comings, check in to AA, and die trying- or- make peace with ourselves/god {realizing that the holy and the profane within are equally divine} and enjoy the journey.

Decision Making

“for I have heard from my Master in the name of Nachmanides, who commanded his son, that if you are in doubt about a certain Mitzveh (not) {how} to perform it, when there are {opposing} ways to lean, here or there, or if you have a doubt {on} whether something is a Mitzveh or not, {i.e.} whether to do it {this particular Mitzveh in-doubt} or abstain {from doing it}. Then you shall see {to it}, before anything {else}, to remove from this matter your own enjoyment or honor, and then (see to point here and there) {think about it again} and then god will let you know the truth and you shall walk securely. And the words of the wise are charm”

BPY, Pietrkov 1884, 18b

One plausible understanding of these words can be as follows; when a person is in doubt about how to perform a mitzvah because he is going through the traditional approach to searching for the way to serve G-d I.e. through analysis of texts containing interpretation and application of the Torah laws and he is uncertain if he has reached the correct understanding, then there is a solution. The solution is not to simply to read the commentary again and again rather first you must remove all ulterior motives from you mind and heart and then read the commentary again and G-d will let you know the truth.
What this means is, either that the ulterior motives are in essence a hindrance to correct understanding because they can corrupt the straight thinking patterns or another possibility is that, the doubts are not coming directly from the selfish motives rather they are being given to you as a message from G-d to get rid of the selfish motivations. In other words, you must ask yourself why isn’t this clear to me? Maybe this is a message from G-d to correct my motivation? Now, once the motivation is pure then the correct understanding will enter your mind.

There is more to it, however: the Toldos in another version of our piece, applies this technique to not only “things of heaven” but even to business and everyday’s life activity.

“and guard {remember?} this principle as it is extremely significant and of great benefit to all needs of heaven and also to his own needs”

Toldos Eikev 4

So, a more general approach would be needed if we are to understand what the Besht is trying to tell us:

All of us are well acquainted with the trials and hardships of decision making. When we are in doubt, we tend to run in an endless circle of unproductive thoughts- leading one way this moment- while a moment later the exact opposite seems to be just the thing.

The reason why we have doubt in the first place- maybe either a lack of confidence in ourself and god who leads us, or because both options seem to be equally good and valid.

Either way, the Besht advises us to tend to this problem from our higher self- a place from where all is clear and simple.

In order for us to reach this plane- we need to first remove all of our petty motivations of “enjoyment and honor,” i.e. bring our subconscious motives out into the open field of conscious thought. Then and only then can we get a clear picture of what we have at hand. {removing our petty motivations, now meaning, exposing them}.

Once we reach this state of consciousness: decision making is quick {shouldn’t take more than a moment}: think again- you will know.

We always know what is best for us. If you don’t believe me simply ask the Besht.

The Zaddik's Function

“and from my Master I have heard, that Shevil is a channel and path#(1) of Shefa {the divine flow of abundance}, and this what {the Talmud#(2), says that} he {God} said “{the whole entire world is sustained} in {through} the channel of Channineh my son,” and the words of the wise a charm.”

Toldos, BPY, Pietrkov, 1884, 14a#(3)

There doesn’t seem to be anything new here, a simple reading of the mentioned Talmudic text tells us just as much:

“the whole world is sustained in their {the Zaddikim’s} merit, while they –even in their own merit- do not get sustained. As Rebbi Yehuda in the name of Rav said … each and every day an echo {Bas Kol#(4)} cries out of Mount Horeb and says: the whole world is sustained because {in the merit of- or, as the Besht just translated, “through the Channel”} of Chanina#(5) my son, while Chanina my son is satisfied with a Kav of carob from Friday evening to Friday evening”.

So, other than the cute re-interpretation of “B’Shevil,” which is not original of the Besht#(6), what is new here?

Perhaps, the Besht’s contribution is mentioned elsewhere in BPY: “that he {Reb Chanineh} created a channel and path to channel {the divine flow} to the whole world#(7)”. That it is not an automatic function of the Zaddik, but, rather, an opportunity and possibility for the Zaddik to become even more divine. The Zaddik would still need to consciously work on creating the channels, from himself to the people, for the divine flow reaching him#(8).

Or, perhaps, the Besht’s contribution is contained in a version brought in Avoydas Yisroel of the Maggid of Kozhnitz (likutim): “and he {Reb Chanineh} {is} like a path and channel that is not interested in its own benefit, but is satisfied with little”. This would, ultimately, mean that to the extent that we do not intend our own advancement, we actually are a channel to the divine flow#(8).

But how are we to understand this function of the Zaddik? How does it work?

Here is a possible explanation, in the great Beshtian spirit: There is an abundance of prosperity in the real world, that when the balance is right and the channels open, it materializes in our reality as well. As with everything else, according to the Besht, what is true cosmically is also true on a human level, general and individual.

If we were to think of human kind and its hierarchy as one body {which Kabbala already assures us that we are}, the Zaddik would be the head or the heart, a vital organ of life. While the ordinary person would probably be represented by a tiny molecule located in mankind’s leg. For our survival, we require a healthy balance and flow of blood which carry its nutrients. Being far from the life source, we depend not only on our own health and well being, but also on the health of all arteries etc. stretching across great distances. If the channels block up, it would be only a matter of time before that molecule disappears. But how would a tiny insignificant molecule ensure the well-being of the whole body? The good news is that molecules do not have to worry about it, its connection to the heart and mind is being maintained by higher-ups in the body hierarchy, the Zaddik.

It is remarkable, but not surprising, that in first generation Chassidism- there are no Zaddik commercials#(10), as it is literature written by the Zaddik for the Zaddik. Here the Zaddik serves his function of bringing divine abundance down to earth whether the masses are aware of it or not. Nor does the Zaddik require anything in return. The important issue is that the Zaddik knows and understands his own work.



Notes:
#(1) Al Derech “וּמְטַהֵר בַּשְּׁבִיל” Mishneh, Tehares, 5;1 where “shevil” is used to denote a path.
# (2) Beroches 17b,
# (3) Also mentioned in BPY, Vayechi, 160b; in the name of the Magid, Likutim Yekorim, Jerus. Ed., 118;
# (4) See Tosefos, Sanhedrin 11a, D”H Bas Kol
# (5) Ben Dosa, a mid-first century Tanneh. The question is: why would Rav, a late second century Amoyreh, talk about the Bas Kol naming Rav Chanineh as a current event? See, Reb Zudek HaKohen, Pri Zaddik, Chanukkeh 14, who claims that in every generation there is a “Reb Chanineh” {the criteria being, in a true Izbice fashion, one who fully understands that the universe owes him nothing and that all is by the grace of god alone- ‘Chanineh’ also translates as ‘grace’} who has the soul of Moses our Master.
# (6)Brought by Reb Chaim Vilozhiner, Ruach Chaim, 1:3 in the name of the ShaLoH {on my online version: Parshas V’yeyshev, Mikeytz, Vayigash, Torah Ohr, 7- I hope the address works}; Ben Yehoy’yoda, Taanis, 24a in the name of the Rishonim.
# (7) Toldos, ZP, Terumeh 94a; Toldos, Tzav, 85d.
# (8) See also, the Maggid, Likutim Yekorim, Jerusalem 1974, fol. 118 where Reb Chanineh, when stuck in a rain storm, since he is in real pain, cannot continue channeling the flow to the people. Reb Chanineh, therefore, for the people’s sake, prays and the rain ends.
# (9) Brought in its original form in BPY {14a} in the name of the Alshech HaKudesh and {160b} the Yad Yosef {?}: that the reason that the Zaddik is capable of channeling the flow is because “he is satisfied with a Kav of carobs.”
# (10) It is only in the third generation Chassidim and onward, post the Tanyeh’s creation of the perminant “Beinuni,” that “bitul” of the laymen to the Zaddik is required in order for the flow, stemming from the Zaddik’s work, to reach him. {the lack of sources is intentional, probably, out of respect of the good intention that inspired such thought-}. Although, the idea that the “people of form” {Anshei HaChomer} provide money to the Zaddik, while he {belonging to the “people of potential,” the Anshei HaZureh} provides them with wisdom- is mentioned in early Chassidic Litrature, see Toldos, Bereishis, Jerusalem 1973, 31b {sorry, I do not have access to the FP version, at the moment} and Ki Siesoh 3 {making use of our very own Talmudic text “the Torah-Scholars and Zaddikim should not say {i.e. think} that there is no need for the masses, as they are the supporters of torah {study} and many mitzves are done by them {or, through them…}, and surely the masses should not think that there is no need for the torah scholars or to feel greater than them since they {the Scholars} are sustained by them {the masses}; for it is not so, on the contrary, as ChaZaL say “the whole world is sustained through Chanineh my son vechulu”- if so, every one is only a half, and {only} through both together, the material and spiritual, {and this is true} on a general and individual level, one complete man emerges. And then the Evil Inclination becomes the Good Inclination {as they are now united in their cause to supply one another with much needed goods}.”