This week's Torah portion of Vayeira (B'reshit 18-24) begins with this verse: "G-d appeared to him [our Patriarch Avraham] in Elonei Mamre, and he was sitting at the entrance to the tent, in the heat of the day." 

R. Natan of Breslov, in Likutei Hilchot Ishut, tells us the connection between the two parts of the verse: "In order to reach the high level of 'G-d appeared to him' – i.e., perceiving Divinity and closeness to G-d – a person must pass through 'sitting at the opening to the tent in the heat of the day.'"

Let us quote his words, and then explain them:
              "… but one who does not want to fool himself, but rather thinks truly about his eternal objective, does not allow himself to ever go backwards, no matter what. He rather remains and waits at the entrance for many days – as long as it takes. And even if he is not allowed into the tent, and the heat bears down heavily upon him – even so, he does not leave his place, but rather waits there at the tent of the righteous people until G-d has mercy on him – just like Avraham sat outside the tent in the heat of the day."  

In every person’s life there are ups and downs. There are states of mohin d'gadlut, “expanded consciousness” — when everything is bright and clear in his service of G-d, and he does what is required of him freely and with joy, loving his spiritual state. But there are also states of mohin d'katnut, "constricted consciousness," when one's thoughts and urges confuse him and cast doubts even on his faith in G-d; he might actually feel that he has no place in Judaism, and wonders what meaning and value his actions have.

Indeed, in moments of mohin d’katnut, when a person feels unwanted before G-d, there is a danger that he will seek vitality and excitement outside of Torah and Judaism, imagining that there he will find meaning and light in his life.

But he must be strong and of valor: sturdy and steadfast in his mind, determined that as long as his soul is within him, he will never abandon Hashem, no matter what. For this is what measures a person’s true greatness - that even when his yetzer hara (evil inclination) overpowers him with the burning heat of lust for forbidden pastures, as in "the heat of the day,” he will not abandon his place and will not retreat. He rather continues to “sit at the entrance of the tent,” waiting and hoping for G-d's salvation.

Generally, at times of mohin d'katnut, one's yetzer hara manages to convince him that Hashem does not care about him or what he does, and doesn't need or appreciate the "unimportant" things he does. And in this way, the person is led to abandon everything – even that which he can do well.

But the S'fat Emet, the second Gerrer Rebbe, teaches us that just like Avraham sat near the tent's opening, so too "a person must leave one little point open, and through it his entire body will be drawn after this illumination." 

That is to say: Mainly during the "downs" in one's life, and during the "heat of the day," he should make sure to leave at least a little opening, a point of connection to Hashem, from which, when the time comes, he will be able to return to the holiness of Israel completely. 

An example of this is found in the life story of the Holy Rebbe Rav Yitzchak Isaac Yehuda Yechiel Safrin, Rebbe of the Komarno Hassidic dynasty in Ukraine. He wrote about his own years of tribulations until he merited to have "Vayera," i.e., "G-d appeared to him." He wrote as follows: 

“This poor, afflicted man [myself] — a lowly and dark creature, trampled underfoot. ‘A thousand tastes of death’ I tasted in this world, and many troubles, poverty, humiliation, pain, and exile – I became like dust to be trodden upon… Know that everything you are about to read in my writings came only after years of toil and struggle. And only because I held firm did I merit what I merited."

And he continues: 

“[Finally] the heavens were opened for me, granting me a tremendous comprehension of the sacred unifications and the secrets of the Torah, to elucidate its mysteries and commandments. G-d in His mercy and kindness shines upon me from His light, His radiance, and His splendor of Torah and mitzvot — a truly wondrous light, a taste of the World to Come, beyond measure or description — to the point that I have become truly a new being. The tefillin shine upon me like the light of the seven days of Creation, I no longer feel any worldly sensation, and my mind has expanded with a joyful heart.”

[Ed. note: The message is thus: No matter how down you might feel, spiritually or otherwise, always remember to keep even a little window open to the joyous, uplifting possibilities that are always there. Do one mitzvah a day, keep one good friend who can influence you positively, keep positive thoughts always on hand – and when the time comes, they will help you return to your soul and to G-d."

Translated by Hillel Fendel

In order to get Shiurim like this every week directly to your Inbox, click here