Description: Rinah o5
She’arim BiTefillah
Rinah 05
The emotion of simcha, of joy, as understood in the Torah, and when it is referred to in seforim, doesn’t mean a feeling which we can bring upon ourselves with thought, or as a result of a situation we are in. Simcha in the Torah is the natural state of being, it’s what the Neshamah feels on its own, as long as there isn’t anything to darken its day and sadden it. Our soul is carved from the holy worlds, the oilamos ha’elyonim, and there – there is only joy – because everything is the totality of good, hatavah shelaimah, as we draw closer and closer to the source of all holiness.
When Chazal describe the Avodah of the Malachim, the angels, all they talk about is ‘shirah,’ song of praise to Hashem. The ‘shirah’ of the Malachim is not like how we sing, and we try to lift our spirits through song and melody. The shirah of the Malachim is their whole being – their whole nature – its totality is simchah and shirah to Hashem. A person as well, the essence of our neshamos are only happiness in the course of becoming closer and closer to Hashem. If it is allowed to become close to Hashem, it naturally feels the joy which defines its nature.
When a person thinks about Hashem, and is mekayaim the mitzvah of ‘Shivisi Hashem li’negdi tamid,’ it is a literal connection to Hashem. The Moreh Nevuchim says, that at the point when a person thinks of Hashem, he is together with Hashem. Early seforim explain that wherever a person’s thoughts are – is where he is! If we are thinking of Hashem, it is as if Hashem is right in front of us. By connecting to Hashem, we depart from this lowly world, and enter into the world of the Malachim, which is a world of joy and happiness alone, where our Neshomah connects to Hashem and is inherently b’simchah.
This explains how it can be that the Torah commands us to be happy. How can we be commanded to have an emotion? Our hearts aren’t in our hands to control in that way! Whatever we feel is what we feel! The Rishonim ask this question regarding the commandment to love Hashem or fear Hashem – how can we be commanded to love Hashem – what if our hearts don’t comply? What does the Torah want from us? The Rambam famously answers, that the commandment is to do things that will bring us to love and fear of Hashem. He says:
What is the path to love and fear of Hashem? When a person contemplates Hashem’s creations, and His amazing works, and he sees wisdom which has no boundaries and no measurement, he immediately is filled with love and praise, and develops an intense need to know Hashem – as Dovid said, ‘tzamah nafshi li’Elokim, li’keil chay.’ Likewise thinking of these things cause one to step back and fear Hashem as well!
By the same token, when we think of these things, and develop our love and fear of Hashem, we draw close to Hashem and create a relationship with Him. This by definition causes great simchah, as the closer we are to Hashem, the more natural state our neshamos are in, and the joy and happiness is intrinsic and inherent.
This is what is intended in the Shir Hakavod, ‘Midai dabri bikevodechah, homeh libi el dodechah.’ As I speak about Your honor, my heart yearns for your love. Meaning, as we think about Hashem’s greatness and speak about it, meaning we praise Hashem and say shiros and tishbachos, our hearts naturally are drawn towards Hashem, and seek Hashem’s love and closeness!
She’arim BiTefillah
Rinah 05
The emotion of simcha, of joy, as understood in the Torah, and when it is referred to in seforim, doesn’t mean a feeling which we can bring upon ourselves with thought, or as a result of a situation we are in. Simcha in the Torah is the natural state of being, it’s what the Neshamah feels on its own, as long as there isn’t anything to darken its day and sadden it. Our soul is carved from the holy worlds, the oilamos ha’elyonim, and there – there is only joy – because everything is the totality of good, hatavah shelaimah, as we draw closer and closer to the source of all holiness.
When Chazal describe the Avodah of the Malachim, the angels, all they talk about is ‘shirah,’ song of praise to Hashem. The ‘shirah’ of the Malachim is not like how we sing, and we try to lift our spirits through song and melody. The shirah of the Malachim is their whole being – their whole nature – its totality is simchah and shirah to Hashem. A person as well, the essence of our neshamos are only happiness in the course of becoming closer and closer to Hashem. If it is allowed to become close to Hashem, it naturally feels the joy which defines its nature.
When a person thinks about Hashem, and is mekayaim the mitzvah of ‘Shivisi Hashem li’negdi tamid,’ it is a literal connection to Hashem. The Moreh Nevuchim says, that at the point when a person thinks of Hashem, he is together with Hashem. Early seforim explain that wherever a person’s thoughts are – is where he is! If we are thinking of Hashem, it is as if Hashem is right in front of us. By connecting to Hashem, we depart from this lowly world, and enter into the world of the Malachim, which is a world of joy and happiness alone, where our Neshomah connects to Hashem and is inherently b’simchah.
This explains how it can be that the Torah commands us to be happy. How can we be commanded to have an emotion? Our hearts aren’t in our hands to control in that way! Whatever we feel is what we feel! The Rishonim ask this question regarding the commandment to love Hashem or fear Hashem – how can we be commanded to love Hashem – what if our hearts don’t comply? What does the Torah want from us? The Rambam famously answers, that the commandment is to do things that will bring us to love and fear of Hashem. He says:
What is the path to love and fear of Hashem? When a person contemplates Hashem’s creations, and His amazing works, and he sees wisdom which has no boundaries and no measurement, he immediately is filled with love and praise, and develops an intense need to know Hashem – as Dovid said, ‘tzamah nafshi li’Elokim, li’keil chay.’ Likewise thinking of these things cause one to step back and fear Hashem as well!
By the same token, when we think of these things, and develop our love and fear of Hashem, we draw close to Hashem and create a relationship with Him. This by definition causes great simchah, as the closer we are to Hashem, the more natural state our neshamos are in, and the joy and happiness is intrinsic and inherent.
This is what is intended in the Shir Hakavod, ‘Midai dabri bikevodechah, homeh libi el dodechah.’ As I speak about Your honor, my heart yearns for your love. Meaning, as we think about Hashem’s greatness and speak about it, meaning we praise Hashem and say shiros and tishbachos, our hearts naturally are drawn towards Hashem, and seek Hashem’s love and closeness!