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The Light of Attachment

As the energy of the upper Sefirot is channeled into ever more diminishing and specific proportions to the lower Sefirot, we begin to see a more exacting and refined view of our goals.

This process can be easily visualized in the human anatomy that parallels the Sefirot. Chesed, Gevurah and Tiferet manifest in the upper part of the body, in the arms and torso that represent upward, downward and outward movement, symbolizing the “larger” viewpoint and sweep of all we may accomplish. Still, the ideas are too broad, the goal yet imprecise. Our energies must be further distilled through Netzach and Hod. These Sefirot parallel the legs, which, though they can move in several directions, have limited mobility compared to the arms.

The legs are the main pillars that support the body, as well as the principal means of human locomotion. Spiritually, the legs represent the lower and outer reaches of man. With his legs, man makes contact with the physical ground. When he pushes his legs against the earth, he is able to lift himself and rise above it. With the energies of Netzach and Hod (which correspond to the right and left legs, respectively) we can learn to be firmly grounded even while we are striving for great heights. At the same time, we won’t lose sight of our limitations despite our yearning for things beyond.

The Hebrew word NetZaCH shares the same root as l’NatZei aCH (to gain dominance, victory, eternal). As the Sefirah that follows Tiferet (truth), Netzach represents the necessity of being honest in victory, as in (I Samuel 15:29), “Netzach Yisrael lo yeshaker—The Eternal [and Victorious One] of Israel will not lie.” Attainment of Netzach also means that others recognize the value of our achievements and our opponents call for a total cessation of hostilities. Even if there is no direct opposition to our objectives, there may still be “talk” and perhaps ridicule. But Netzach—true victory—brings about the cessation of even this antagonism.

HOD means splendor. It is related to the word HODa’ah (admission), connoting a state of submission and empathy. The “splendor” of Hod is manifest in how one honors the Torah and Torah scholars. *Hod reflects the “admission” that Torah is the means by which we come to learn about God; by submission to a Higher Power, we can formulate and better direct ourselves towards our goals. Hod also mirrors empathy, as we direct our energies to support the weak—including those who are physically weak, financially insecure, and emotionally or spiritually vulnerable.

These Sefirot direct us to avoid “walking in the path of the wicked” (cf. Psalms 1:1). The Hebrew word for foot, ReGeL, is etymologically related to leRaGeiL (to slander). By acquiring the attributes of Netzach and Hod, we minimize our involvement with slander and evil speech (see Likutey Moharan 1, 14:12). Our efforts will lead to peace among people, furthering the influence of Tiferet (peace). Peace—the absence of conflict in our minds and surroundings—is naturally the best state in which to concentrate and focus on our objectives.

*Since Netzach and Hod border on Tiferet, their adjacent position reflects their support of Torah (which corresponds to Tiferet, as explained in the previous chapter).

Taken from Hidden Treasures, By Chaim Kramer

© Copyright 2009 Breslov Research Institute

admin Uncategorized Hebrew, Hidden Treasures, HOD, Netzach, sefirah

Truth exists for everyone. But there is a core to the truth, and this is what we must seek out.

Rebbe Nachman addresses these variations in truth. “If my perspective is right, why listen to another? But can I be wrong? If so, what is the real truth? If truth is one, and I have at least an element of truth, then why am I confused? Why can’t I find a simple solution? Why does darkness surround me?” The Rebbe answers:

No matter what, you can encourage and fortify yourself with

the truth, since truth is the light of God Himself and no darkness

can obscure it. There is no impurity or aspect of evil in the world

that does not contain an opening through which you can escape

it is just that you do not see it because of the great darkness

that prevails there. But through the truth, God Himself radiates

light for you, and even in the depths you can see and will be able

to find an opening of hope through which you can go out from

darkness to light and truly draw close to God at all times (Likutey

Moharan 1, 112).

Thus, truth exists within everyone, but there are always obstructions. Let’s take prayer as an example. As soon as we stand up to pray, we are often bombarded by extraneous thoughts and fantasies that take our minds far from where we want them to be. At such a time, Rebbe Nachman recommends, “The best remedy is to make sure that the words emerge from your lips in truth. Every word that comes from your mouth in truth and sincerity will provide you with an exit from the darkness which is trapping you, and then you will be able to pray properly. This is a fundamental principle whenever you are praying or meditating. You may feel unable to say a single word because of the intense darkness and confusion that hedge you in on all sides. But make sure that whatever you do say, you say as honestly and as truthfully as you possibly can. “For example, you could at least say truthfully the words, ‘God, send help.’ You may not be able to put much enthusiasm into the words, but you can still make yourself say them sincerely and mean what you say quite literally. The truth of your words will send you light and you will be able to pray, with the help of God” (Likutey Moharan 1, 9:4).

Prayer is a “one-on-one” situation. There’s God and there’s you. God is right there, but how do you “know” it? How can you feel it? Try truth. Try honesty. Try to say the words as honestly as you can. Reach out to Him. Then you’ll feel God reaching out to you. You are honest. God is Truth. They are one and the same. You are one and the same, merging with God, tapping into His Limitless Resources, His Limitless Potential. And always know: “When you speak truthfully, you are blessed with Heaven’s lovingkindness” (Aleph-Bet Book, Salvation and Miracles, A27). When you allow truth to permeate your inner being, you open up the flow of Chesed (Lovingkindness) from Above and create channels to receive that bounty and prepare for its transference to other people too. This ties in with another teaching: “Truth will bring the final redemption” (Aleph-Bet Book, Truth, B9). When man faces up to his responsibilities and is willing to accept the real truth, his potential can be realized.

Rebbe Nachman adds, “The only way to come to truth is by drawing close to the true Tzaddikim and by following their advice without deviating from their words to the right or to the left” (Likutey Moharan 1, 7:3). Tzaddikim are individuals who have already attained truth and know the importance of communicating that truth. We must be discerning, however: There are great people, Tzaddikim in their own right, who nevertheless have not attained absolute truth. As the Rebbe explains:

Know! A true teaching from the mouth of the true Tzaddik, even in worldly matters, is more precious than the Torah teachings of another Tzaddik. This is because it is possible that in the Torah teachings of the other Tzaddik lies a great admixture. But the teachings that the true Tzaddik utters are nothing but truth. And because they are only truth, without any admixture, there is nothing more precious (LikuteyMoharan 1, 192:1).

Rebbe Nachman is telling us that there are many levels and perspectives of truth. Even good and righteous people might not have attained absolute truth. Therefore, we must keep searching, no matter what we think we’ve accomplished. This also applies to developing our potential, because we may think we’ve gone as far as we can without realizing that everyone has resources that haven’t been tapped yet. Through honest searching, we can learn more about ourselves and our abilities than we ever thought possible.

Taken from Hidden Treasures, by Chaim Kramer http://www.breslov.org/bookstore/explorations/the-exchanged-children-an-allegorical-reading/prod_61.html

© Copyright 2009 Breslov Research Institute

admin Uncategorized Hidden Treasures, Likutey Moharan, Rebbe Nachman, sefirot, Tzaddik