(ד) וַיִּרְא֣וּ אֶחָ֗יו כִּֽי־אֹת֞וֹ אָהַ֤ב אֲבִיהֶם֙ מִכׇּל־אֶחָ֔יו וַֽיִּשְׂנְא֖וּ אֹת֑וֹ וְלֹ֥א יָכְל֖וּ דַּבְּר֥וֹ לְשָׁלֹֽם׃
(4) And when his brothers saw that their father loved him more than any of his brothers, they hated him so that they could not speak a friendly word to him.
(לג) וַיַּכִּירָ֤הּ וַיֹּ֙אמֶר֙ כְּתֹ֣נֶת בְּנִ֔י חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ טָרֹ֥ף טֹרַ֖ף יוֹסֵֽף׃ (לד) וַיִּקְרַ֤ע יַעֲקֹב֙ שִׂמְלֹתָ֔יו וַיָּ֥שֶׂם שַׂ֖ק בְּמׇתְנָ֑יו וַיִּתְאַבֵּ֥ל עַל־בְּנ֖וֹ יָמִ֥ים רַבִּֽים׃ (לה) וַיָּקֻ֩מוּ֩ כׇל־בָּנָ֨יו וְכׇל־בְּנֹתָ֜יו לְנַחֲמ֗וֹ וַיְמָאֵן֙ לְהִתְנַחֵ֔ם וַיֹּ֕אמֶר כִּֽי־אֵרֵ֧ד אֶל־בְּנִ֛י אָבֵ֖ל שְׁאֹ֑לָה וַיֵּ֥בְךְּ אֹת֖וֹ אָבִֽיו׃
(33) He recognized it, and said, “My son’s tunic! A savage beast devoured him! Joseph was torn by a beast!” (34) Jacob rent his clothes, put sackcloth on his loins, and observed mourning for his son many days. (35) All his sons and daughters sought to comfort him; but he refused to be comforted, saying, “No, I will go down to my son as a mourner to Sheol.” And his father cried for him.
(טו) וַיְנַשֵּׁ֥ק לְכׇל־אֶחָ֖יו וַיֵּ֣בְךְּ עֲלֵהֶ֑ם וְאַ֣חֲרֵי כֵ֔ן דִּבְּר֥וּ אֶחָ֖יו אִתּֽוֹ׃ (טז) וְהַקֹּ֣ל נִשְׁמַ֗ע בֵּ֤ית פַּרְעֹה֙ לֵאמֹ֔ר בָּ֖אוּ אֲחֵ֣י יוֹסֵ֑ף וַיִּיטַב֙ בְּעֵינֵ֣י פַרְעֹ֔ה וּבְעֵינֵ֖י עֲבָדָֽיו׃ (יז) וַיֹּ֤אמֶר פַּרְעֹה֙ אֶל־יוֹסֵ֔ף אֱמֹ֥ר אֶל־אַחֶ֖יךָ זֹ֣את עֲשׂ֑וּ טַֽעֲנוּ֙ אֶת־בְּעִ֣ירְכֶ֔ם וּלְכוּ־בֹ֖אוּ אַ֥רְצָה כְּנָֽעַן׃ (יח) וּקְח֧וּ אֶת־אֲבִיכֶ֛ם וְאֶת־בָּתֵּיכֶ֖ם וּבֹ֣אוּ אֵלָ֑י וְאֶתְּנָ֣ה לָכֶ֗ם אֶת־טוּב֙ אֶ֣רֶץ מִצְרַ֔יִם וְאִכְל֖וּ אֶת־חֵ֥לֶב הָאָֽרֶץ׃ (יט) וְאַתָּ֥ה צֻוֵּ֖יתָה זֹ֣את עֲשׂ֑וּ קְחוּ־לָכֶם֩ מֵאֶ֨רֶץ מִצְרַ֜יִם עֲגָל֗וֹת לְטַפְּכֶם֙ וְלִנְשֵׁיכֶ֔ם וּנְשָׂאתֶ֥ם אֶת־אֲבִיכֶ֖ם וּבָאתֶֽם׃ (כ) וְעֵ֣ינְכֶ֔ם אַל־תָּחֹ֖ס עַל־כְּלֵיכֶ֑ם כִּי־ט֛וּב כׇּל־אֶ֥רֶץ מִצְרַ֖יִם לָכֶ֥ם הֽוּא׃ (כא) וַיַּֽעֲשׂוּ־כֵן֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וַיִּתֵּ֨ן לָהֶ֥ם יוֹסֵ֛ף עֲגָל֖וֹת עַל־פִּ֣י פַרְעֹ֑ה וַיִּתֵּ֥ן לָהֶ֛ם צֵדָ֖ה לַדָּֽרֶךְ׃ (כב) לְכֻלָּ֥ם נָתַ֛ן לָאִ֖ישׁ חֲלִפ֣וֹת שְׂמָלֹ֑ת וּלְבִנְיָמִ֤ן נָתַן֙ שְׁלֹ֣שׁ מֵא֣וֹת כֶּ֔סֶף וְחָמֵ֖שׁ חֲלִפֹ֥ת שְׂמָלֹֽת׃ (כג) וּלְאָבִ֞יו שָׁלַ֤ח כְּזֹאת֙ עֲשָׂרָ֣ה חֲמֹרִ֔ים נֹשְׂאִ֖ים מִטּ֣וּב מִצְרָ֑יִם וְעֶ֣שֶׂר אֲתֹנֹ֡ת נֹֽ֠שְׂאֹ֠ת בָּ֣ר וָלֶ֧חֶם וּמָז֛וֹן לְאָבִ֖יו לַדָּֽרֶךְ׃ (כד) וַיְשַׁלַּ֥ח אֶת־אֶחָ֖יו וַיֵּלֵ֑כוּ וַיֹּ֣אמֶר אֲלֵהֶ֔ם אַֽל־תִּרְגְּז֖וּ בַּדָּֽרֶךְ׃ (כה) וַֽיַּעֲל֖וּ מִמִּצְרָ֑יִם וַיָּבֹ֙אוּ֙ אֶ֣רֶץ כְּנַ֔עַן אֶֽל־יַעֲקֹ֖ב אֲבִיהֶֽם׃ (כו) וַיַּגִּ֨דוּ ל֜וֹ לֵאמֹ֗ר ע֚וֹד יוֹסֵ֣ף חַ֔י וְכִֽי־ה֥וּא מֹשֵׁ֖ל בְּכׇל־אֶ֣רֶץ מִצְרָ֑יִם וַיָּ֣פׇג לִבּ֔וֹ כִּ֥י לֹא־הֶאֱמִ֖ין לָהֶֽם׃ (כז) וַיְדַבְּר֣וּ אֵלָ֗יו אֵ֣ת כׇּל־דִּבְרֵ֤י יוֹסֵף֙ אֲשֶׁ֣ר דִּבֶּ֣ר אֲלֵהֶ֔ם וַיַּרְא֙ אֶת־הָ֣עֲגָל֔וֹת אֲשֶׁר־שָׁלַ֥ח יוֹסֵ֖ף לָשֵׂ֣את אֹת֑וֹ וַתְּחִ֕י ר֖וּחַ יַעֲקֹ֥ב אֲבִיהֶֽם׃ (כח) וַיֹּ֙אמֶר֙ יִשְׂרָאֵ֔ל רַ֛ב עוֹד־יוֹסֵ֥ף בְּנִ֖י חָ֑י אֵֽלְכָ֥ה וְאֶרְאֶ֖נּוּ בְּטֶ֥רֶם אָמֽוּת׃
(15) He kissed all his brothers and wept upon them; only then were his brothers able to talk to him. (16) The news reached Pharaoh’s palace: “Joseph’s brothers have come.” Pharaoh and his courtiers were pleased. (17) And Pharaoh said to Joseph, “Say to your brothers, ‘Do as follows: load up your beasts and go at once to the land of Canaan. (18) Take your father and your households and come to me; I will give you the best of the land of Egypt and you shall live off the fat of the land.’ (19) And you are bidden [to add], ‘Do as follows: take from the land of Egypt wagons for your children and your wives, and bring your father here. (20) And never mind your belongings, for the best of all the land of Egypt shall be yours.’” (21) The sons of Israel did so; Joseph gave them wagons as Pharaoh had commanded, and he supplied them with provisions for the journey. (22) To each of them, moreover, he gave a change of clothing; but to Benjamin he gave three hundred pieces of silver and several changes of clothing. (23) And to his father he sent the following: ten he-asses laden with the best things of Egypt, and ten she-asses laden with grain, bread, and provisions for his father on the journey. (24) As he sent his brothers off on their way, he told them, “Do not be quarrelsome on the way.” (25) They went up from Egypt and came to their father Jacob in the land of Canaan. (26) And they told him, “Joseph is still alive; yes, he is ruler over the whole land of Egypt.” His heart went numb, for he did not believe them. (27) But when they recounted all that Joseph had said to them, and when he saw the wagons that Joseph had sent to transport him, the spirit of their father Jacob revived. (28) “Enough!” said Israel. “My son Joseph is still alive! I must go and see him before I die.”
~ How does the text show that the cycle of anger and separation between Yosef and his brothers has come to a close?
~ What about Yaakov's mourning? How does the text show it has come to a close?
Some say that the holy spirit that had departed from Jacob now returned to him, as it says (Genesis 45:27), “And the spirit of their father Jacob was revived.”
~ What is the basic message about truth, in this midrash?
~ What is the basic message about sadness?
[Avot d’Rabbi Natan (“Fathers of Rabbi Nathan”) is a companion to Pirkei Avot, presenting maxims of wisdom alongside explanations and stories. Like Pirkei Avot, its organization is chronological. The date of its composition and its precise relationship to Pikei Avot are matters of debate. Its compilation is dated c.650 - c.950 CE.]
And when Joseph had finished giving them his orders, he turned: and went back into Egypt, and the sons of Jacob went to the land of Canaan, in joy and happiness to their father. And when they came to the boundaries of the land, they said to one another: What shall we do in bringing this matter before our father? For if we impart it to him suddenly, and tell him all about it, he will be greatly astounded at our words and he will refuse to listen to us. And when they went on until they approached their houses they met Serach coming towards them, and the damsel was exceedingly beautiful and wise, and a skilled player on the harp; and they called her and she came unto them and she kissed them. And they took her and gave her a harp saying unto her: Go, we pray thee, before our father and sit down before him and strike this harp and speak unto him according to these words. And they instructed her concerning what she had to say, and she hastened unto Jacob and she sat down before him. And she sang and she played beautifully upon the harp, and she sang in the sweetness of her voice: Joseph my uncle is alive and he reigneth over all the land of Egypt; he is not dead. And she often repeated these words. And Jacob heard her words and it pleased him greatly, and when he heard her sing it twice and three times, the heart of Jacob was possessed by joy, through the sweet ness of her voice, and the spirit of God came over him, and he knew that all her words were true. And Jacob blessed Serach for singing these words before him, and he said: My daughter, may death never prevail against thee forever, for thou hast revived my spirit, only repeat thou this song once more before me, for thou hast caused me gladness with thy words. And she sang once more the same words and Jacob listened, and he was pleased and he rejoiced, and the spirit of God came over him. And while he was yet speaking with her, his sons came before him with horses and chariots and royal garments and servants running before them. And Jacob arose and went to meet them, and he saw his sons dressed in royal garments and all the good things that Joseph sent unto them. And they said unto him: Be thou informed that our brother Joseph liveth, and that he ruleth over the whole land of Egypt, and it is he who hath spoken unto us all we have told unto thee. And Jacob heard all the words of his sons and his heart fainted, for he believed them not, until he saw all that Joseph had given unto them and all that Joseph had sent along with them, and all the signs he had spoken of unto them. And they unpacked all the things before him, and they displayed all that Joseph had sent, and they gave to every one of them what Joseph had sent him. And Jacob knew that they have spoken the truth, and Jacob was greatly rejoiced on account of his son. And he said: It is enough, Joseph, my son, is yet alive. I will go and see him before I die. And his sons told unto him all that had befallen them, and Jacob said: I will go down into Egypt, to see my son and my children. | And Jacob rose up and he put on the garments which Joseph had sent unto him, and he put a turban upon his head which Joseph had sent him after having washed and shaved himself. And all the men of the house of Jacob and their wives dressed themselves with the things that Joseph had sent them. And they rejoiced greatly on account of Joseph that he was still alive and that he was the ruler over Egypt. And all the inhabitants of Canaan heard the news, and they came and rejoiced with Jacob on account of Joseph that he was still alive. And Jacob prepared for them a feast of three days, and all the kings of Canaan, and all the great men of the land ate and drank and made merry in Jacob’s house.
~ How does the Sefer HaYashar describe the process of Yaakov's healing?
~ Who is at the center of the process, and what does she do? What is her reward?
~ How do joy and sadness figure in this midrash?
[Sefer HaYashar is a midrash that covers Biblical history, from creation until the Judges period. It is also referred to as the Toledot Adam or Divrei haYamim heArukh. Scholars have proposed various dates between the 9th and 16th century for its composition. Not to be confused with a mussar text by the same name.]
(1) I said to myself, “Come, I will treat you to joy. Taste mirth!” That too, I found, was futile. (2) Of revelry I said, “It’s mad!” Of joy, “What good is that?”
(14) here is a frustration that occurs in the world: sometimes an upright man is requited according to the conduct of the scoundrel; and sometimes the scoundrel is requited according to the conduct of the upright. I say all that is frustration. (15) I therefore praised joy. For the only good a man can have under the sun is to eat and drink and enjoy himself. That much can accompany him, in exchange for his wealth, through the days of life that God has granted him under the sun.
~ What are the two attitudes towards joy that Ecclesiastes offers?
Similarly, “So I commended joy,” that is the joy of a mitzva. “And of joy: What does it accomplish?” that is joy that is not the joy of a mitzva. The praise of joy mentioned here is to teach you that the Divine Presence rests upon an individual neither from an atmosphere of sadness, nor from an atmosphere of laziness, nor from an atmosphere of laughter, nor from an atmosphere of frivolity, nor from an atmosphere of idle conversation, nor from an atmosphere of idle chatter, but rather from an atmosphere imbued with the joy of a mitzva. As it was stated with regard to Elisha that after he became angry at the king of Israel, his prophetic spirit left him until he requested: “But now bring me a minstrel; and it came to pass, when the minstrel played, that the hand of the Lord came upon him” (II Kings 3:15). Rav Yehuda said: And, so too, one should be joyful before stating a matter of halakha. Rava said: And, so too, one should be joyful before going to sleep in order to have a good dream.
~ How does the Talmud try to harmonize the two approaches in Ecclesiastes?
~ Why is joy needed? What kind of joy?
~ How does music figure in the quest for joy, according to the Sefer HaYashar and Shabbat?
The Sages taught: One may neither stand to pray from an atmosphere of sorrow nor from an atmosphere of laziness, nor from an atmosphere of laughter, nor from an atmosphere of conversation, nor from an atmosphere of frivolity, nor from an atmosphere of purposeless matters. Rather, one should approach prayer from an atmosphere imbued with the joy of a mitzva. Similarly, a person should neither take leave of another from an atmosphere of conversation, nor from an atmosphere of laughter, nor from an atmosphere of frivolity, nor from an atmosphere of purposeless matters. Rather, one should take leave of another from involvement in a matter of halakha. As we found in the books of the Bible dealing with the early prophets, that they would conclude their talks with words of praise and consolation.
~ Why is joy needed? What kind of joy?
~ How is departing from a friend similar to prayer?
~ How do you take leave from a friend? Does it make a difference whether you expect to see the person soon or not?
When the Sages who had been studying there took leave of the study hall of Rabbi Ami, and some say it was the study hall of Rabbi Ḥanina, they would say to him the following blessing: May you see your world in your lifetime, and may your end be to life in the World-to-Come, and may your hope be sustained for many generations. May your heart meditate understanding, your mouth speak wisdom, and your tongue whisper with praise. May your eyelids look directly before you, your eyes shine in the light of Torah, and your face radiate like the brightness of the firmament. May your lips express knowledge, your kidneys rejoice in the upright, and your feet run to hear the words of the Ancient of Days.
~ What is this taking leave about?
§ The Sages taught: Once all the Jewish people ascended for the pilgrimage Festival to Jerusalem and there was not enough water for them to drink. Nakdimon ben Guryon, one of the wealthy citizens of Jerusalem, went to a certain gentile officer [hegemon] and said to him: Lend me twelve wells of water for the pilgrims, and I will give back to you twelve wells of water. And if I do not give them to you, I will give you twelve talents of silver. And the officer set him a time limit for returning the water. When the set time arrived and no rain had fallen, in the morning the official sent a message to Nakdimon: Send me either the water or the coins that you owe me. Nakdimon sent a message to him: I still have time, as the entire day is mine. At noontime the official again sent a message to him: Send me either the water or the coins that you owe me. Nakdimon sent a message to him: I still have time left in the day. In the afternoon he sent a message to him: Send me either the water or the coins that you owe me. Nakdimon sent a message to him: I still have time left in the day. That officer ridiculed him, saying: Throughout the entire year rain has not fallen, and now it will rain? He entered the bathhouse in a state of joy, anticipating the large sum of money he was about to receive. As the master entered the bathhouse in his joy, Nakdimon entered the Temple in a state of sadness. He wrapped himself in his prayer shawl and stood in prayer. He said before God: Master of the Universe, it is revealed and known before You that I did not act for my own honor, nor did I act for the honor of my father’s house. Rather, I acted for Your honor, so that there should be water for the Festival pilgrims. Immediately the sky became overcast and rain fell until the twelve cisterns were filled with water, and there was even more water, so that they overflowed. As the master left the bathhouse, Nakdimon ben Guryon left the Temple. When they met one another, Nakdimon said to him: Give me the money you owe me for the extra water you received. The official said to him: I know that the Holy One, Blessed be He, has shaken His world and caused rain to fall only for you. However, I still maintain a claim against you, by which I can legally take my coins from you, as you did not pay me on the agreed date, for the sun had already set, and therefore the rain fell onto my property. Nakdimon went back and entered the Temple, wrapped himself in his prayer shawl, and stood in prayer. He said before God: Master of the Universe, let it be known that You have beloved ones in Your world. Immediately, the clouds scattered and the sun shined. At that time, the officer said to him: If the sun had not broken through the clouds, I would have had a claim against you, by which I could have taken my coins from you. A Sage taught: Nakdimon was not his real name; rather his name was Buni. And why was he called Nakdimon? Because the sun broke through [nikdera] for him.
~ Why are Nakdimon's prayers answered in the affirmative by Heaven?
~ How does joy figure in this story? Who feels joy, and why?
~ How does sadness figure in this story? What is its power?
There are several aspects to this matter. First, we see that the Shechinah does not dwell in a place of sorrow, but only in a place of joy. If a place has no joy, the Shechinah will not abide there. This is echoed in the verse, "But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of Ad-nai came upon him" (II Kings 3:15); for assuredly the Shechinah does not dwell in a place of sadness. From where do we derive this principle? We learn this from Jacob, from whom the Shechinah departed during the time he mourned Joseph. When joy came upon him with the good news about Joseph, immediately, "the spirit of Jacob their father revived" (Beresheet 45:27). (There is a mystery here), for where is joy in a Righteous man who is broken by troubles and is weak and suffering? Surely he must be saddened with no joy at all.
~ What happens when a person is taken over with sadness, according to the Zohar?
~ Is this description of sadness similar to your experience with sadness?
All of the prophets cannot prophesy any time that they want, but rather [they must] focus their minds and sit in joy and good-hearte and isolate themselves - as prophecy does not descend amidst sadness and not amidst slothfulness, but rather amidst happiness. Therefore, the 'children of the prophets' would have lyre, drum, flute and harp in front of them as they would seek prophecy. And this is what [is meant by that which] is states (I Samuel 10:5), "and they were prophesying"; which is to say they were going in the path of prophecy, until they prophesied - just like you would say, a certain person is growing.
~ Why did prophets use musical instruments, according to Maimonides?
~ How did the "children of prophets" cultivate joy?
[Reb Nachman of Breslov, (1772, Medzhybizh, Ukraine - 1810, Uman, Ukraine) also known as the Breslover, and Nachman from Uman, was the founder of the Breslov Hasidic movement. Reb Nachman, a great-grandson of the Baal Shem Tov, revived the Hasidic movement by combining the esoteric secrets of Judaism with in-depth Torah scholarship.]
It is a great mitzvah to always be happy, and to make every effort to determinedly keep sadness and dark gloom [depression] at bay.
~ This is a very famous saying of Reb Nachman. The first part has even become a song.
~ What does this say about sadness, however?
~ How do you imagine Reb Nachman cultivates joy?
(ב) וְכָל הַחוֹלַאַת הַבָּאִין עַל הָאָדָם, כֻּלָּם בָּאִין רַק מִקִּלְקוּל הַשִּׂמְחָה. כִּי יֵשׁ עֲשָׂרָה מִינֵי נְגִינָה, שֶׁהֵם בְּחִינַת שִׂמְחָה, כְּמוֹ שֶׁכָּתוּב (תהילים צ״ב:ה׳): עֲלֵי עָשׂוֹר וְכוּ' כִּי שִׂמַּחְתַּנִי ה' בְּפָעֳלֶךָ וְכוּ'.
(ג) וְאֵלּוּ יוּ"ד מִינֵי נְגִינָה בָּאִין בְּתוֹךְ עֲשָׂרָה מִינֵי דְּפִיקִין, וְהֵם מְחַיִּין אוֹתָן. וְעַל־כֵּן כְּשֶׁיֵּשׁ קִלְקוּל וּפְגָם בְּהַשִּׂמְחָה, שֶׁהִיא בְּחִינַת יוּד מִינֵי נְגִינָה, עַל־יְדֵי־זֶה בָּאִין חוֹלַאַת מִן הַיּוּד מִינֵי דְּפִיקִין, שֶׁנִּתְקַלְקְלִין עַל־יְדֵי קִלְקוּל הַיּוּד מִינֵי נְגִינָה, שֶׁהֵם הַשִּׂמְחָה כַּנַּ"ל.
(ד) כִּי כָּל מִינֵי חוֹלַאַת כְּלוּלִים בְּיוּד מִינֵי דְּפִיקִין, וְכֵן כָּל מִינֵי נִגּוּנִים כְּלוּלִים בְּיוּד מִינֵי נְגִינָה. וּכְּפִי קִלְקוּל הַשִּׂמְחָה וְהַנִּגּוּן, כֵּן בָּא חוֹלַאַת כַּנַּ"ל. וְגַם חַכְמֵי הָרוֹפְאִים הֶאֱרִיכוּ בָּזֶה, שֶׁכָּל הַחוֹלַאַת – עַל־יְדֵי מָרָה שְׁחֹרָה וְעַצְבוּת,
(ה) וְהַשִּׂמְחָה הִוא רְפוּאָה גְּדוֹלָה. וְלֶעָתִיד תִּתְגַּדֵּל הַשִּׂמְחָה מְאֹד, וְעַל־כֵּן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ירושלמי סוכה פ' לולב וערבה ובמ"x שמיני פ' י"א): עָתִיד הַקָּדוֹשׁ־בָּרוּךְ־הוּא לִהְיוֹת רֹאשׁ חוֹלֶה לַצַּדִּיקִים לֶעָתִיד לָבוֹא, דְּהַיְנוּ שֶׁיַּעֲשֶׂה מָחוֹל לַצַּדִּיקִים, וְהוּא יִתְבָּרַךְ יִהְיֶה רֹאשׁ חוֹלֶה,
(ו) כִּי שְׁכִינָה לְמַעְלָה מְרַאֲשׁוֹתָיו שֶׁל חוֹלֶה, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (נדרים מ), שֶׁנֶּאֱמַר: ה' יִסְעָדֶנוּ עַל עֶרֶשׂ דְּוָי; כִּי אֵין לְהַחוֹלֶה שׁוּם חִיּוּת, רַק הַשְּׁכִינָה מְחַיָּה אוֹתוֹ.
(2) All the illnesses that afflict people are due only to flawed joy. For there are ten types of song, which are synonymous with joy, as in “Upon a ten-stringed instrument… For You caused me to rejoice by Your deeds…” (Psalms 92:4–5).
(3) And these ten types of song enter into the ten different pulses, giving them life. Therefore, if there is a fault or flaw in the joy, which is synonymous with the ten types of song, the ten different pulses become irregular due to the fault in the ten types of song/joy, giving rise to illness.
(4) For all the different types of illness are contained within the ten types of pulses. Similarly, all the different types of song are contained within the ten types of song. The illness that arises corresponds to the flaw in the joy and the song. Eminent physicians, too, have spoken at length about this—that all illness is the product of gloom and depression.
(5) And joy is a great healer! In the Future, joy will increase tremendously. For this reason our Sages, of blessed memory, said: “The Blessed Holy One will head the choleh (circle) of the tzaddikim in the time to come” (Yerushalmi, Megillah 2:4). That is, He will form a machol (circle dance) for the tzaddikim, and He, the Blessed One, will be at the circle’s head.
(6) For the Divine Presence hovers above the head of the choleh (one who is ill), as our Sages, of blessed memory, expounded (Nedarim 40a) : As it is stated, “God sustains him [from] upon the sickbed” (Psalms 41:4). For the sick person has no vitality at all; it is only the Divine Presence that gives him life.
~ How is joy a great healer?
~ How does the continuation of that saying explain how to cultivate joy?
~ Does the Divine presence abandon the sick/sad person, according to Reb Nachman?
(א) וְהַכְּלָל, שֶׁצָּרִיךְ לְהַתְגַּבֵּר מְאֹד בְּכָל הַכֹּחוֹת, לִהְיוֹת אַךְ שָׂמֵחַ תָּמִיד. כִּי טֶבַע הָאָדָם – לִמְשֹׁךְ עַצְמוֹ לְמָרָה שְׁחֹרָה וְעַצְבוּת מֵחֲמַת פִּגְעֵי וּמִקְרֵי הַזְּמַן, וְכָל אָדָם מָלֵא יִסּוּרִים, עַל־כֵּן צָרִיךְ לְהַכְרִיחַ אֶת עַצְמוֹ בְּכֹחַ גָּדוֹל לִהְיוֹת בְּשִׂמְחָה תָּמִיד וּלְשַׂמֵּחַ אֶת עַצְמוֹ בְּכָל אֲשֶׁר יוּכַל, וַאֲפִלּוּ בְּמִלֵּי דִּשְׁטוּתָא.
(ב) אַף שֶׁגַּם לֵב נִשְׁבָּר הוּא טוֹב מְאֹד, עִם כָּל זֶה הוּא רַק בְּאֵיזוֹ שָׁעָה, וְרָאוּי לִקְבֹּעַ לוֹ אֵיזֶה שָׁעָה בַּיּוֹם לְשַׁבֵּר לִבּוֹ וּלְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ, כַּמּוּבָא אֶצְלֵנוּ, אֲבָל כָּל הַיּוֹם כֻּלּוֹ צָרִיךְ לִהְיוֹת בְּשִׂמְחָה. כִּי מִלֵּב נִשְׁבָּר בְּקַל יְכוֹלִין לָבוֹא לְמָרָה שְׁחֹרָה, יוֹתֵר מֵאֲשֶׁר יְכוֹלִין לִכָּשֵׁל עַל־יְדֵי שִׂמְחָה, חַס וְשָׁלוֹם, לָבוֹא לְאֵיזֶה הוֹלֵלוּת, חַס וְשָׁלוֹם, כִּי זֶה קָרוֹב יוֹתֵר לָבוֹא מִלֵּב נִשְׁבָּר לְמָרָה שְׁחֹרָה.
(ג) עַל־כֵּן צָרִיךְ שֶׁיִּהְיֶה בְּשִׂמְחָה תָּמִיד, רַק בְּשָׁעָה מְיֻחֶדֶת יִהְיֶה לוֹ לֵב נִשְׁבָּר:
(1) 2. The rule is that a person has to be very determined and put all his strength into being nothing but happy at all times. For human nature is to draw itself to gloom and depression on account of life’s vicissitudes and misfortunes. And every human being is filled with suffering. Therefore, a person has to exercise great effort in forcing himself to be happy at all times, and to bring himself to joy in any way he can—even with silliness.
(2) And though contrition, too, is very good, nevertheless, that is only for a brief period. It is right to set aside for oneself some time in the day for feeling remorse and speaking one’s piece in the presence of the Blessed One, as is brought in our other writings. But the entire [rest] of the day one needs to be happy. For contrition more easily leads to depression, than erring through joy, God forbid, leads to some sort of frivolity, God forbid. For this is the more likely: that contrition will lead to gloom.
(3) One should therefore always be happy, and only at the designated time have a broken heart.
~ How does Reb Nachman offer a balance between joy and contrition?
~ Is contrition a pathway to sadness? How so?
Once, there was a Tzaddik who fell into a terrible state of depression. No matter what he tried, he could not bring himself to joy. He considered this good point and that good point, yet nothing made any impression on him. Depression and apathy weighed heavy on his mind. To pull himself out, he tried recalling the goodness and kindness that God had bestowed upon him. Still, he did not feel any elation. Every time he found some reason to be happy, an insidious voice inside him pointed to some negative aspect of that thing to be depressed about.
He thought and thought until finally, one thing did occur to him. “God has made me a Jew!” This was not his doing. There was no ulterior motive on his part. It was God’s doing alone. “I can be truly happy with this,” he told himself. “Truly happy!”
He began to feel very happy. And with this happiness, he started pulling himself out of his depression, lifting himself higher and higher. As a result of his great joy about being Jewish he felt himself soaring many, many thousands of miles. He rose and ascended ever higher, flying through the Upper Worlds, until he came to the level of joy Moshe Rabeinu had reached when he received the Torah at Mount Sinai.
But eventually, the Tzaddik’s joy began to ebb. Looking around, he found himself back where he started. Well, not exactly where he started, but no more than a few inches removed from it. The Tzaddik could not get over this. He had flown so far in the Upper Worlds, and yet here, in the lower worlds, he was for all intents and purposes in the very same place!
He then began to understand the importance of finding even a little bit of good, even a drop’s worth, within oneself. When a person finds that little bit, that inch of forward movement which a man makes in this lowly physical world, God considers it like thousands upon thousands of miles in the Upper Worlds.
This can be illustrated by drawing a spoke, a circle with a center point from which lines extend. The closer these lines are to the point, the closer they are to one another. The further they extend from the point, the further they are separated from each other. A movement of less than an inch near the center point will be a movement of many, many times that at the circle’s outer periphery. Similarly, compared to the supernal universes, this physical world is no more than a dot in a large circle, the center of the spoke. One iota of movement towards good in this world brings a change in position of thousands and even millions of miles in the Upper Worlds (Rabbi Nachman’s Stories #16).
~ What, in this story, brings the tzadik out of depression?
~ What are the lessons regarding joy and sadness in this story?
~ What does Reb Nachman say about what we do in this world?
~ How is distance actually closeness?
(ה) וְהַכְּלָל, אֲהוּבִי אָחִי, חֲזַק וֶאֱמַץ מְאֹד, וֶאֱחֹז עַצְמְךָ בְּכָל הַכֹּחוֹת לִשָּׁאֵר קַיָּם בַּעֲבוֹדָתֶךָ, וְאַל תָּחוּשׁ וְאַל תִּסְתַּכֵּל כְּלָל עַל כָּל הַנַּ"ל אוֹ כַּיּוֹצֵא בָּזֶה.
(ו) וְאִם אַתָּה רָחוֹק מְאֹד מְאֹד מִמֶּנּוּ יִתְבָּרַךְ, וְנִדְמֶה לְךָ, שֶׁאַתָּה פּוֹגֵם בְּכָל שָׁעָה מַמָּשׁ נֶגְדּוֹ יִתְבָּרַךְ, עִם כָּל זֶה כְּנֶגֶד זֶה תֵּדַע, שֶׁאִישׁ כָּזֶה שֶׁהוּא מְגֻשָּׁם כָּל־כָּךְ, כָּל תְּנוּעָה וּתְנוּעָה שֶׁהוּא מְנַתֵּק עַצְמוֹ מְעַט מְעַט מִן גַּשְׁמִיּוּתוֹ וּפוֹנֶה לְהַשֵּׁם יִתְבָּרַךְ הִיא גְּדוֹלָה וִיקָרָה מְאֹד מְאֹד, וַאֲפִלּוּ נְקֻדָּה קְטַנָּה מְאֹד, שֶׁהוּא נֶעְתָּק מִגַּשְׁמִיּוּתוֹ אֵלָיו יִתְבָּרַךְ, הוּא רָץ בָּזֶה כַּמָּה וְכַמָּה אֲלָפִים פַּרְסָאוֹת בְּעוֹלָמוֹת עֶלְיוֹנִים, כַּאֲשֶׁר תָּבִין הֵיטֵב מִן הַמַּעֲשֶׂה שֶׁל הַצַּדִּיק שֶׁהִתְגַּבֵּר עָלָיו מְאֹד הָעַצְבוּת וְכוּ', כַּמּוּבָא אֶצְלֵנוּ.
(ז) וְעַל זֶה יִשְׂמַח מְאֹד וִיחַזֵּק עַצְמוֹ בְּשִׂמְחָה תָּמִיד, כִּי עַצְבוּת מַזִּיק מְאֹד מְאֹד.
(ח) וְדַע, שֶׁתֵּכֶף כְּשֶׁאָדָם רוֹצֶה לִכְנֹס בַּעֲבוֹדָתוֹ יִתְבָּרַךְ, אֲזַי תֵּכֶף הִיא עֲבֵרָה גְּדוֹלָה כְּשֶׁיֵּשׁ לוֹ עַצְבוּת, חַס וְשָׁלוֹם, כִּי עַצְבוּת הִיא סִטְרָא־אָחָרָא (זוהר נח דף עא), וְהַשֵּׁם יִתְבָּרַךְ שׂוֹנֵא אוֹתָהּ:
(5) And so the rule, my beloved brother, is to be very strong and courageous. Get a grip on yourself with all it takes to remain steadfast in your devotions. Do not be concerned about or pay any attention whatsoever to all the aforementioned, or matters like it.
(6) And if you are very, very distant from God, and it seems to you that you are literally always sinning against Him—even with all this, know that, on the contrary, each and every movement which such a materialistic person makes to detach himself just a bit from his materialism and turn to God, is extremely great and precious. Even if the shift from his materialism toward God is miniscule, in the upper worlds he runs many thousands of miles through this, as you will understand well from the story brought in our teachings of the tzaddik who was overcome with depression….
(7) He should greatly rejoice over this and constantly encourage himself with happiness, because depression is very, very harmful.
(8) And know! once a person wants to enter into the service of God, his becoming depressed, God forbid, immediately becomes a great sin. This is because depression is the Other Side (Zohar I, 71a), and God despises it.
~ Is sadness the same as depression?
~ What is the advice of Reb Nachman regarding sadness and feelings of distancing from God?
~ Can one move from depression to joy? Is it a decision?
~ Why do you think Reb Nachman is underscoring the question of depression/sadness so much? What can sadness do?
(א) וְצָרִיךְ לִהְיוֹת עַקְשָׁן גָּדוֹל בַּעֲבוֹדַת הַשֵּׁם, לִבְלִי לְהָנִיחַ אֶת מְקוֹמוֹ, דְּהַיְנוּ מְעַט מִקְצָת עֲבוֹדָתוֹ שֶׁהִתְחִיל, אַף אִם יַעֲבֹר עָלָיו מָה. וּזְכֹר דָּבָר זֶה הֵיטֵב, כִּי תִּצְטָרֵךְ לָזֶה מְאֹד כְּשֶׁתַּתְחִיל קְצָת בַּעֲבוֹדַת הַשֵּׁם,
(ב) כִּי צָרִיךְ עַקְשָׁנוּת גָּדוֹל מְאֹד מְאֹד לִהְיוֹת חָזָק וְאַמִּיץ, לֶאֱחֹז עַצְמוֹ, לַעֲמֹד עַל עָמְדוֹ, אַף אִם מַפִּילִין אוֹתוֹ, חַס וְשָׁלוֹם, בְּכָל פַּעַם. כִּי לִפְעָמִים יֵשׁ שֶׁמַּפִּילִין אֶחָד מֵעֲבוֹדַת הַשֵּׁם, כַּיָּדוּעַ, אַף־עַל־פִּי־כֵן עָלָיו לַעֲשׂוֹת אֶת שֶׁלּוֹ, לַעֲשׂוֹת מַה שֶׁיּוּכַל בַּעֲבוֹדַת הַשֵּׁם, וְאַל יָנִיחַ עַצְמוֹ לִפֹּל לְגַמְרֵי, חַס וְשָׁלוֹם. כִּי כָל אֵלּוּ הַנְּפִילוֹת וְהַיְרִידוֹת וְהַבִּלְבּוּלִים וְכַיּוֹצֵא בָּזֶה צְרִיכִים בְּהֶכְרֵחַ לַעֲבֹר בָּהֶם קֹדֶם שֶׁנִּכְנָסִין בְּשַׁעֲרֵי הַקְּדֻשָּׁה, וְגַם הַצַּדִּיקִים הָאֲמִתִּיִּים עָבְרוּ בְּכָל זֶה.
(1) 2. And a person has to be extremely stubborn in the service of God, not to desert his place—i.e., the little bit of the service he has begun—no matter what comes his way. Remember this well, because you will have much need of it when you begin even a bit in the service of God.
(2) A person needs tremendous determination to be strong and courageous, to hold on and maintain his position even if they cause him to fall time and again, God forbid. For there are times when they cause a person to fall from the service of God, as is known. Nevertheless, it is incumbent upon him to do his, to do whatever he can in the service of God, and not allow himself to fall entirely, God forbid. This is because one must surely experience all these falls, descents, confusions and so on before entering the gates of holiness. And the true tzaddikim, too, underwent all this.
~ What is the point of Reb Nachman regarding the service of God? How does determination help with depression and sadness?
(ג) וְדַע, שֶׁיֵּשׁ אֶחָד שֶׁכְּבָר הוּא אֵצֶל הַפֶּתַח שֶׁל הַקְּדֻשָּׁה, וְהוּא חוֹזֵר לַאֲחוֹרָיו מֵחֲמַת הַבִּלְבּוּלִים הַנַּ"ל, אוֹ שֶׁאֲזַי כְּשֶׁהוּא סָמוּךְ אֵצֶל הַפֶּתַח, אָז מִתְגַּבֵּר עָלָיו הַסִּטְרָא־אָחֳרָא וְהַבַּעַל־דָּבָר מְאֹד מְאֹד, רַחֲמָנָא לִצְלָן, בְּהִתְגַּבְּרוּת גָּדוֹל וְנוֹרָא מְאֹד מְאֹד, רַחֲמָנָא לִצְלָן, וְאֵין מַנִּיחִין אוֹתוֹ לִכָּנֵס לְתוֹךְ הַפֶּתַח, וּמַחֲמַת זֶה הוּא חוֹזֵר לְאָחוֹר, חַס וְשָׁלוֹם. כִּי כֵן דֶּרֶךְ הַבַּעַל־דָּבָר וְהַסִּטְרָא־אָחֳרָא, כְּשֶׁרוֹאֶה שֶׁהָאָדָם סָמוּךְ סָמוּךְ מַמָּשׁ לְשַׁעֲרֵי הַקְּדֻשָּׁה, וְכִמְעַט שֶׁיִּכְנֹס, אֲזַי הוּא מִתְפַּשֵּׁט עָלָיו בְּהִתְגַּבְּרוּת גָּדוֹל מְאֹד מְאֹד, רַחֲמָנָא לִצְלָן. עַל־כֵּן צָרִיךְ אָז הִתְחַזְּקוּת גָּדוֹל נֶגְדּוֹ.
(ד) וְשָׁמַעְנוּ מִצַּדִּיק אֲמִתִּי שֶׁאָמַר, שֶׁאִלּוּ הָיָה אוֹמֵר לוֹ אֶחָד, יִהְיֶה מִי שֶׁיִּהְיֶה, בְּעֵת שֶׁעָסַק בַּעֲבוֹדַת הַשֵּׁם בִּתְחִלָּתוֹ: אָחִי, חֲזַק וֶאֱחֹז עַצְמְךָ – הָיִיתִי רָץ וּמִזְדָּרֵז מְאֹד בַּעֲבוֹדָתוֹ יִתְבָּרַךְ, כִּי גַּם עָלָיו עָבַר כָּל הַנַּ"ל, וְלֹא הָיָה שׁוֹמֵעַ שׁוּם הִתְחַזְּקוּת מִשּׁוּם אָדָם.
(ה) עַל־כֵּן מִי שֶׁרוֹצֶה לִכְנֹס בַּעֲבוֹדַת הַשֵּׁם, יִזְכֹּר זֹאת הֵיטֵב. וְחַזֵּק עַצְמְךָ מְאֹד, וַעֲשֵׂה מַה שֶּׁתּוּכַל בַּעֲבוֹדַת הַשֵּׁם, וּבִרְבוֹת הַיָּמִים וְהַשָּׁנִים תִּכְנֹס לָבֶטַח בְּעֶזְרָתוֹ יִתְבָּרַךְ לְתוֹךְ שַׁעֲרֵי הַקְּדֻשָּׁה, כִּי הַשֵּׁם יִתְבָּרַךְ מָלֵא רַחֲמִים וְרוֹצֶה בַּעֲבוֹדָתְךָ מְאֹד.
(ו) וְדַע, שֶׁכָּל הַתְּנוּעוֹת וְהַהַעְתָּקוֹת, שֶׁאַתָּה נִתָּק וְנֶעְתָּק בְּכָל פַּעַם אֵיזֶה מְעַט מִן גַּשְׁמִיּוּת לַעֲבוֹדָתוֹ יִתְבָּרַךְ, כֻּלָּם מִתְקַבְּצִים וּמִתְחַבְּרִים וּמִתְקַשְּׁרִים וּבָאִים לְעֶזְרָתְךָ בְּעֵת הַצֹּרֶךְ, דְּהַיְנוּ כְּשֶׁיֵּשׁ, חַס וְשָׁלוֹם, אֵיזֶה דֹּחַק וְעֵת צָרָה, חַס וְשָׁלוֹם.
(ז) וְדַע, שֶׁהָאָדָם צָרִיךְ לַעֲבֹר עַל גֶּשֶׁר צַר מְאֹד מְאֹד, וְהַכְּלָל וְהָעִקָּר – שֶׁלֹּא יִתְפַּחֵד כְּלָל:
(3) And know! an individual can already be at the entrance to holiness yet turn back on account of the aforementioned confusions. Alternatively, when he gets close to the entrance, then the Other Side/Satan overwhelms him with very, very great and awesome power, may the Merciful One spare us, and does not allow him through the entrance. On account of this he turns back, God forbid. For such is the way of Satan/the Other Side. When it sees that a person is close, really close, to the gates of holiness and is about to enter, then it mounts a very, very powerful assault against him, may the Merciful One spare us. Accordingly, one needs great encouragement to counter it.
(4) And so we heard from a true tzaddik who said: “Had anyone, no matter whom, told me when I first began serving God: ‘Brother! Be strong and hold on!’ I would have run and been very quick in serving God.” For [that tzaddik], too, experienced all the aforementioned, yet did not hear any encouragement, from anybody.
(5) Therefore, whoever wants to enter into the service of God will remember this well. Give yourself much encouragement, and do what you can in serving God. Then, with the accruement of the days and years, with God’s help, you will surely enter into the gates of holiness. For God is full of compassion and wants your service very much.
(6) And know! each time you detach and shift just a bit from materialism to His service, all the movements and changes accumulate, combine and bind together, and come to your aid at a time of need—i.e., when there is, God forbid, any trouble or misfortune.
(7) Know, too! a person must cross a very, very narrow bridge. The main rule is: Do not be frightened at all!
~ Is it possible to lose one's service all at once, according to Reb Nachman?
~ How is sadness/depression a sign that you are actually close to God?
~ How does materialism figure in this puzzle?
~ How easy is it to cross the narrow bridge?
~ Is it possible to lose one's service all at once, according to Reb Nachman?
~ How is sadness/depression a sign that you are actually close to God?
~ How does materialism figure in this puzzle?
~ How easy is it to cross the narrow bridge?