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Rabbi Mendy Herson's Blog

Thoughts from, and conversations with, Rabbi Herson

Just A Little Deeper...

Ever feel like you're 'running on empty'?

Some days, we feel like we have what it takes. We're in the right mental place; we've got the enthusiasm and wisdom to deal with the things that come our way. We’re in the right ‘zone’.

Other days can feel like we’re stuck in a pit. We’re mentally and emotionally exhausted, and feel trapped in the pit.

What to do?

Here's a thought: The Torah refers to each of us as a 'well', a hole in the ground that is a natural source of water.

What's the difference between a pit and a well?
A pit is just an abyss, yielding nothing but emptiness, with no hope for growth and vitality. A well is also a cavity in the earth, but one that produces water, the source of life.

The 'running on empty' feeling is part of life; it's a struggle we all face from time to time. But in Chassidic thought, the struggle is what yields the greatest reward.

When we face an obstacle, that obstacle is actually beckoning, calling out and saying "conquer me." And when we rise to the challenge, we engage in our soul’s greatest exercise. By calling us a well, the Torah gives us the assurance that if we dig deeper, we will find a hidden treasure – our destiny. When we feel empty, alienated and disconnected, when we feel like we’re at the bottom of a pit, we need to visualize our life as a ‘well', and dig a little deeper. And when we do, we'll hopefully access that special geyser of hope, strength, inspiration and wisdom that we carry with us.

It’s there, waiting. Just dig a little deeper.

Just Because

Think before you act.
That’s a good principle for life. At the same time, it doesn’t always apply.
When a parent awakens at night to the sound of their baby crying in feverish pain, do they pause for calculations? Do they weigh their options, balancing the inconvenient awakening with the distinct possibility that they may need that kid when they are geriatric?
Nah. They just jump out of bed. Why? Just because.
A parent shares a special relationship with a child, a deep connection that defies description. When the baby calls, that extraordinary bond beckons, and the parent responds, without intellectual analysis.
Why?
Just because.
It’s not purely rational, but it's not irrational either. Let's call it super-rational.
I don’t have to think about it to know that my relationship with my children and grandchildren has tremendous depth. Yet, when I do think about it, my intellectual analysis confirms my innate sense of an intimate connection. When the innate and the rational align in a relationship, there is a genuine feeling of connection and safety that opens the door to the transcendent world of super-rationality and love. This applies to any deep, safe relationship where we can truly let our guard down: the relationship between parents and children, between spouses, even between very close friends.
It also applies to our relationship with G-d.
When I contemplate a Jewish practice, I want to understand its contribution to my life and my destiny; I want to appreciate how it elevates my consciousness and/or improves my day.
But that understanding and appreciation isn’t a prerequisite. I feel safe enough with G d, confident enough in the rock-solid stability of our relationship, to do a Mitzvah ‘just because.’
Being there and doing what it takes for a loved one ‘just because’ adds a special super-rational ingredient to the recipe of the relationship. It says ‘I trust you’. It says ‘I love you.’ Doing something for G-d ‘just because’ adds an extraordinary element to the bond we share. It says ‘I’m yours’ and ‘I surrender my personal needs for You.’
So, even when we can find personal benefit in our most intimate interactions, we should always look for a powerful ‘just because’ at their core. Rational and calculated commitment without the ‘just because’ is not a full commitment of the soul. For some relationships that’s enough, and for some relationships it isn’t.
Why not?
Just because.

Sign Of Life

I’ve heard it said that pain is actually a person’s friend, because it lets you know there’s a problem and that you’re not dead.
How would this apply to spiritual turmoil and pain?
Rabbi Menachem Mendel, the third Lubavitcher Rebbe, was approached by a disciple who was bothered by agnostic thoughts.
“Why does this trouble you?” the Rebbe asked him.
“Because I’m a Jew!” the man exclaimed.
“In that case, you’re doing fine,” the Rebbe replied.
The Rebbe’s response teaches two powerful lessons.
First, as long as you’re bothered by your disconnect with the Divine, you’re in (relatively) good shape; at least you know your soul is alive. Apathy is the real danger. Feeling no pain can mean that one has lost sensation in the spiritual “tendons” that connect a person to G-d.
Second, when faith perseveres in the face of doubt, it speaks to the power of that faith.
When the Jews left Egypt, they were at a dismal spiritual level and were steeped in idolatry.
Yet our Sages tell us that the Jews were tenaciously faithful. In fact, the Torah uses the terms “legion” and “battalion” to describe that generation of Jews, to indicate that, despite their theological weaknesses, they “soldiered on” as Jews.
So which was it? Were they on the precipice of disaffiliation or tenaciously connected?
Both.
The Jews were experiencing spiritual turbulence, but they never lost their anchor to the Divine. Their spiritual tenacity in the face of that turbulence kept them going until they got to Sinai, where they experienced Divine Revelation and spiritual clarity.
Spiritual tenacity is the backbone of inspired and full-bodied faith. It’s there to keep us going when we’re feeling empty; maintaining us until the spiritual upswing that may be just around the corner.
So, if you feel the pain of disconnect, celebrate the fact that you care enough to feel that pain.
And, by all means, soldier on.
Your ancestors did it. You have it in your DNA.

Trust

Trust is the foundation of emotionally security and trust can be seriously shaken, especially when disturbing events hit close to home.

Thirty years ago, I knew about the horrors of terrorism, but conventional wisdom said that it couldn’t happen in America.

So, I trusted and slept peacefully . . . until September 2001.

Twenty years ago, I believed that financial slumps were just part of the normal market cycle, and that our economic system is solid and reliable. I even believed that some companies are too big to fail (TBTF) and here for the long run, no matter what happens in the short term.

So I trusted; and I slept peacefully. Until 2008.

When I was in High School, I studied about the ravages of the 1918 Spanish Flu. At the time, it felt like ancient history, before our incredible strides in science and public health.  I was certain that could never happen again. So I trusted; and I slept peacefully. Until 2020.

We’re living in a world virtually unimaginable only three years ago. What and who can we trust? Is anything in the world truly secure? TBTF?

Of course, I believe in G‑d, and I believe that G‑d loves, guides and helps me. But believing in G‑d is one thing; genuinely trusting G‑d is quite another.

When I trust someone at work, I’m fully expecting them to carry a load. I expect good results from that person because I trust him/her. In Jewish theology, that’s what ‘Trust in G‑d’ means. It means relying on a G‑d Who cares and is able; a G-d Who loves us so much that He’ll even help the ‘undeserving.’ Trust means expecting good results, appreciable in the here and now. Why? Because G‑d is carrying the burden.

That kind of trust isn’t instinctively easy, because it’s somewhat counter-intuitive.

In life, we need to expend human efforts to achieve results, so it’s natural for us to attribute the results to our own efforts. We don’t usually see G‑d carrying our burden.

The Torah tells me to actively invest effort into my life, even as the Torah tells me to trust G-d to come through with the results I seek. G‑d wants His blessings to flow through a human conduit, but G-d wants me to trust that the final results will be His. And G‑d wants me to trust that those results - - because they flow from the Divine - will be appreciably good.

The third Chabad Rebbe had the following advice: “Think positively and it will be positive.” He wasn’t only giving psychological advice, it was innately Judaic guidance.

My trust in G-d, my absolute reliance on a loving G‑d to deliver positive results for my efforts, is a critical spiritual trigger for good things to happen. And the results reflect the amount of my trust.

Trust – especially today - isn’t easy. But looking at history, G‑d has earned our trust.

So I’m in.

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