HEAVENLY BREAD EVEN ON EARTH

By Rabbi Zalman Goldberg

Among the advice that the Rebbe gave to strengthen one’s bitachon was the suggestion to study Chassidus áùåôé, in great abundance. In general, when a person possesses a certain character trait which is somewhat flawed and which he would like to improve and perfect, studying a part of Torah which discusses the proper form of conduct in that trait, over time, will cause one too see a change for the good. It is then well understood that a person who wishes to strengthen and fortify his midda of Bitachon in Hashem should study the various Torah texts which address this very topic. Indeed, the Rebbe counselled many individuals to learn Shaar HaBitachon, the beginning of chapter 41 in Tanya, chapter 23 in T’hillim, and Chassidic discourses which elucidate the concepts of hashgacha pratis and the kindness of Hashem and to contemplate these ideas in order to strengthen one’s Bitachon.

If so, how would the general study of Chassidus accomplish strengthening one’s Bitachon?

Understanding the essence of Chassidus and its rare and unique quality will help us understand this. Chassidus is called bread from the heavens. The reason for this is as follows.

The food we eat is considered bread from the ground, for all our food is ultimately derived from the earth. The Yidden in the desert merited to have a very different kind of bread; bread from the heavens.

The specific differences between the two breads, aside from the different sources, lie firstly in the amount of human input required to produce it. Bread from the ground requires much physical work throughout the stages of its production, from plowing to harvesting and through the baking stage. Also, the end product contains both good elements and parts that the body will dispose of. By contrast, bread from the heavens requires no human input at all for it is all from Hashem above, and in addition it produces no waste.

Another quality that the heavenly bread possessed was its ability to maintain all of its heavenly qualities even upon its descent into this world. The food of the heavens, the manna, sustained all Yidden, whether tzaddik or not, and when ingested by a non-tzaddik, the manna remained heavenly with all of its other-worldly qualities. Thus it was eventually helpful in causing improvement for those in whom improvement was necessary. For no matter what one’s spiritual status, when one has Heavenly bread inside of them, it will have positive effects on their entire being. This is because of its invincible quality that wherever the îï finds itself, it maintains its quality and provides G-dly influence in the place that it is.

Torah also contains these two levels; of earth and of heaven. Even though all Torah was given by Hashem, (just like all food is from Hashem,) nonetheless the revealed parts of Torah have somewhat of an ‘earthy’ quality. Much toil is exerted when studying Nigleh, as the material is not straightforward and many questions (elements of darkness and uncertainty) and answers precede the reaching of a proper conclusion. Chassidus contains a more heavenly aura, for it is a straightforward study with no questions needed to reach the correct message.

The comparison of Chassidus to the manna in that they are both from the heavens is a complete comparison, not only in regard to their heavenly quality, but also in regards to the fact that the heavenly quality is maintained even when the Chassidus descends to inspire and guide the unrefined and those unprepared to appreciate what Chassidus offers. Just like the îï, once Chassidus is ‹ingested›, unalterable good is inside the person and it will influence the person to make G-dly decisions in his life.

It is then readily understood why learning an abundant amount of Chassidus would influence a person to have more Bitachon in Hashem, for the more Chassidus one learns, the more apt one is to act on the notions discussed in Chassidus, which will be one hundred percent congruent with Hashem›s Divine Will. In every situation one›s central focus will be on what Hashem›s message is, and what would be the Heavenly and G-dly way to react.

Reb Moshe Meizels, the famed Chassid of the Alter Rebbe, once expressed this notion. During the Napoleonic war, he spied for the Russians against the French, and had obtained a position as an interpreter for the French command and in this capacity he had access to very sensitive information. When it became clear that information about planned attacks on the Russians was being leaked to the enemy, Napoleon himself became involved and one day while Reb Moshe was interpreting, Napoleon burst in and accused Reb Moshe of being a spy. He placed his hand on Reb Moshe›s heart to determine whether or not his heart was beating with fright. Reb Moshe remained calm and responded that he was hired by the commanding generals to interpret (Russian) for them. His calm manner convinced Napoleon that he was indeed speaking the truth and there was no cause to suspect him of espionage.

How did he remain totally calm? Why did he not stutter a response or get totally thrown off by the accusation? It would have seemed to be the normal response, especially since it was true!

Reb Moshe answered by saying that it was the Alef Beis of Chassidus, which teaches that the mind should always control one›s emotions, that kept him calm and in control.

Reb Moshe›s mind controlling his emotions displayed a tremendous amount of Bitachon. A person without Bitachon in Hashem would have his emotions going haywire. His thoughts would probably conceive the worst outcome. When the intellect takes control, the emotions are quieted. The atmosphere is relaxed and focused. The reigning knowledge is that the all-good Hashem is totally in charge and I will no doubt come out of this easily. In his case, all Reb Moshe needed was the Alef Beis of Chassidus to get him through.

The point is that it was the Chassidus that Reb Moshe contained within that influenced his relaxed and confident response, even when he potentially stood in the shadow of immediate death. Such is the power of Chassidus. It is a power which cannot be changed or lessened in any way. Chassidus not only doesn›t get influenced; it influences all those who study it, resulting in a more heavenly approach and outlook to everything in life.

Rabbi Zalman Goldberg is a well sought after speaker and lecturer on Chassidic thought. His writings and recordings on the topic of Bitachon can be accessed at http://www.gotbitachon.com. You can also receive his one minute daily Bitachon clip by sending a WhatsApp to 347.546.4402 with the word “Bitachon.”