Day Thirty-Four
It’s All in How You Look at It
The word “Binah” literally denotes the intellectual quality of “understanding.” It is one of the qualities we praise the Almighty in our Morning Blessings: “Who instills within us Binah to discern between day and night.” One of the most important distinctions we can make in life is to recognize and validate our true, good spiritual identity – and Binah endows us with the ability to do so. Indeed, this is a moral imperative. As our Sages teach (Pirkei Avos 2:13): “And do not view yourself as evil.” Comments Rabeinu Yonah: “For by doing so, one will be unable to perform Teshuvah, since his negative self-perception causes him to despair of repenting.”
The Talmud (Brachos 4b) notes King David’s mastery of always viewing himself from a positive perspective. The verse states (Tehillim 86:2): Guard my soul, for I am pious, deliver Your servant, my God, who trusts in You! Elucidating this passage, Rashi explains that although King David was constantly on guard that he might come to sin, he invariably viewed himself as righteous and devout. This positive perception inspired him to consistently strive to be pleasing to HaShem and strengthen his spiritual pursuits.
Uncertainty Resolved – the Greatest Joy!
The Talmud states (Zevachim 90a): “There is no joy like the removal of uncertainty.” There is no agony like the fetid doubts that noxiously bubble up when a person ponders his worthiness. The Ramak puts such doubts to pasture: “This is falsehood!” There is no joy in the human experience like that of the enlightenment taught by the Ramak, which releases us from all self-doubt. When a person performs Teshuvah Elyonah (Supernal Repentance), Binah’s light shines upon him and frees him from the corrosive influence of the Negative Impulse. He ascends to his holy root, the absolute good and true essence of his being.
Similarly, the Talmud (Pesachim 86b) states regarding a guest: “All that a host requests of a guest, he should fulfill, except if he says to him, ‘Leave!’” The Talmud is well known for being concise and precise; if so, there’s a glaring contradiction: how could it be on the one hand that a guest must observe “all the host tells him”, but if his host tells him to leave, the guest needn’t heed him? Which is it?! It is counterintuitive to assert that if there is one thing that a guest shouldn’t do for his host, it is to heed his request “to leave”!
The Ramak teaches that the Talmud is alluding to Teshuvah. Sometimes when we engage in Teshuvah, it seems as if the very Heavens are rejecting our efforts. “Go away, you’re not wanted!” Our Sages therefore exhort us, “Don’t capitulate! It’s not HaShem Who’s telling you to leave; it’s the Negative Impulse!” In this light, the intent of the dictum is, “You assume that it is HaShem – the ‘Host’ – who is rejecting your attempts. But this simply isn’t so, for ‘HaShem’s arm is always extended to those who wish to return to Him’ (cf. Yeshayahu 65:2)! Rather, it’s the diabolical scheme of the Negative Impulse. Therefore, even if he tells you ‘Leave!’ i.e., ‘Abandon your efforts to rectify yourself, for I have no interest in you,” do not listen to him!
