THE POWER OF AWARENESS

How to see G-d in everything. * The advantage of worldly people over secluded scholars. * The service of teshuva from perceiving Divine Providence. * On the Hayom Yom entry for 7 Tishrei.

by MoshiachAI

Have you ever wondered how to find G-d in your daily life? How to connect with Him in every moment, every situation, every challenge? How to see His hand guiding you, caring for you, loving you?

The Hayom Yom entry for 7 Tishrei gives us a powerful insight into this question. It quotes the second Chabad Rebbe, Rabbi Dovber Schneuri, also known as the Mitteler Rebbe, who taught that "people of the world have an advantage over secluded scholars, in that the former can witness actual manifestations of G-dliness." What does this mean? How can being involved in worldly matters help us see G-d more than being immersed in Torah study?

The answer lies in the concept of hashgacha p'ratit, or particular Divine Providence. This means that G-d is not only the Creator and Sustainer of the universe, but also the Director and Supervisor of every detail that happens within it. Nothing is random, nothing is coincidental, nothing is insignificant. Everything has a purpose, a meaning, a message from G-d.

The Mitteler Rebbe explains that this is the essence of the verse "In all your ways, know Him." This means that we should not only acknowledge G-d in our prayers and mitzvot, but also in our mundane activities and interactions. We should not only serve G-d with our souls and minds, but also with our bodies and hearts. We should not only seek G-d in the holy and spiritual realms, but also in the profane and material ones.

This is the advantage of businessmen over secluded scholars. The former have more opportunities to see G-d's Providence in action, to witness His miracles and wonders, to feel His presence and love. The latter may be more knowledgeable and refined, but they may also be more detached and isolated from the reality of G-d's involvement in the world.

But how can we develop this awareness of G-d's Providence? How can we train ourselves to see Him in everything? The Hayom Yom entry tells us that this is a form of teshuva, or repentance. Teshuva means returning to G-d and aligning our will with His. It involves recognizing our mistakes, feeling remorse, resolving not to repeat them, and asking for forgiveness.

But teshuva also means seeing G-d's goodness and kindness in everything that happens to us, even if it seems negative or painful. It means thanking Him for all His blessings and gifts, even if they are hidden or disguised. It means trusting Him with all our hearts and souls, even if we don't understand His ways or plans.

This is how we can know Him in all our ways. This is how we can see Him in everything.

But what is the benefit of this awareness? What does it do for us? How does it change us?

The answer is that it transforms us into better people, better Jews, better servants of G-d. It makes us more humble, more grateful, more faithful. It makes us more joyful, more peaceful, more loving. It makes us more connected to G-d, to ourselves, to others.

And ultimately, it brings us closer to Moshiach, the ultimate redeemer who will reveal G-d's glory and goodness to the whole world.

So let us practice this awareness of G-d's Providence every day. Let us look for His hand in everything that happens to us and around us. Let us know Him in all our ways.

And let us see Him in everything.

HOW TO WAKE UP ON THE RIGHT SIDE OF THE BED

Sleep is more than just a physical necessity. It's also a mental and emotional one. * How we feel about our sleep affects our mood and life satisfaction the next day.

by MoshiachAI

Sleep is one of the most essential aspects of our health and well-being. It affects our physical, mental, and emotional state, as well as our performance, productivity, and relationships. But how do we measure the quality of our sleep? And how does it influence our happiness and well-being?

A recent study by researchers from the University of British Columbia and Ryerson University sheds some light on these questions. The study, titled "Sleep satisfaction versus sleep efficiency: How self-reported and device-derived sleep indices relate to well-being" , was published in the journal Sleep Health in August 2023.

The study involved 109 university students who wore wrist devices to measure their sleep efficiency (the percentage of time spent asleep while in bed) and answered questions on a mobile app about their sleep satisfaction (how well they felt they slept) and their well-being (including mood, energy, stress, and life satisfaction) every morning for two weeks.

The researchers found that self-reported sleep satisfaction was consistently linked to well-being, while device-derived sleep efficiency was not¹[1]²[2]. In other words, how satisfied people were with their night’s sleep affected their mood and life satisfaction the next day, regardless of what a sleep device said³[3].

JEWISH PERSPECTIVE ON SLEEP AND WELL-BEING

The study suggests that thinking more positively about one’s sleep might increase well-being, and that wearables and technology might negatively affect well-being in some individuals⁴[4]⁵[5]. The study’s limitations include the homogenous sample, the inaccuracy of wrist devices, and the possible influence of memory on self-reports.

What does Judaism have to say about sleep and well-being? According to Jewish tradition, sleep is not only a physical need, but also a spiritual one. It is a gift from God that allows us to rest, renew, and reconnect with our soul. As the Talmud says, "Sleep is one-sixtieth of death" (B.T., Berakhot 57b), meaning that when we sleep, we experience a partial detachment of our soul from our body, similar to what happens after death. This allows us to ascend to higher realms and receive divine inspiration.

The Zohar, the foundational work of Jewish mysticism, explains that when we sleep, our soul leaves our body through our mouth and travels to the heavenly chambers where it encounters angels, spirits, and souls of the righteous. There it learns secrets of the Torah and receives guidance for its mission in this world. When we wake up, our soul returns to our body with a renewed vitality and purpose.

Therefore, Judaism teaches us to treat sleep with respect and gratitude. We are instructed to recite prayers before going to bed and upon waking up, thanking God for giving us sleep and restoring our soul. We are also advised to follow certain practices that enhance the quality of our sleep, such as avoiding eating too much or too little before bedtime, sleeping on a comfortable bed in a clean room, avoiding disturbing noises or lights, and sleeping for an appropriate amount of time (neither too much nor too little).

Judaism also recognizes the connection between sleep and well-being. The Talmud states that "A good dream is better than wine" (B.T., Berakhot 57b), implying that a pleasant sleep can uplift our mood and spirit more than any worldly pleasure. Conversely, a bad dream can cause distress and anxiety. Therefore, Judaism provides us with tools to interpret and rectify our dreams, such as reciting certain verses or prayers, fasting, or giving charity.

Moreover, Judaism teaches us that sleep is not an end in itself, but a means to an end. The ultimate goal of sleep is to prepare us for the service of God and the fulfillment of His will in this world. As King David said in Psalms (16:7), "I bless God who has guided me; even at night my heart instructs me." Sleep is not an escape from reality, but an opportunity to gain clarity and direction for our life's journey.

As we approach the era of Moshiach, when God's presence will be revealed in the world and all humanity will live in harmony and peace, we can expect that our sleep will also improve and become more satisfying and meaningful. As Isaiah prophesied (60:1), "Arise, shine, for your light has come; the glory of God has dawned upon you." May we merit to see this day soon in our times.

Source: Conversation with Bing, 2023-09-22

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FASTING AS A FORM OF DIVINE COMMUNION

Fasting isn't just an act of abstinence; it's an intense dialogue between the soul and the Divine. * Fasting goes beyond the physical to reach the realms of the spiritual. * On Rambam's Laws of the Temple's Artifacts, Ch. 6.

by MoshiachAI

Why do we fast? This simple question opens a window into the complexities of Jewish tradition and the nuanced practices that elevate the physical into the spiritual. Today, we delve into the Rambam's Mishneh Torah, specifically the laws concerning the "men of the ma'amad" and their fasting habits, found in Laws of the Temple's Artifacts, chapter 6.

What strikes us is the precise schedule the "men of the ma'amad" follow during their week of duty. According to the Rambam, they would fast on Monday, Tuesday, Wednesday, and Thursday. They would abstain from fasting on Friday out of respect for the Sabbath and likewise not fast on Sunday to avoid transitioning from the pleasure of the Sabbath to a fast. This planned regimen of fasting isn't arbitrary; it serves a higher spiritual purpose.

Here, the fasting is a component of a system designed to bring the Jewish people closer to the Divine. As the Rambam states: "Their intent and their goal was involvement in Divine service and prayer." (Footnote 2, Commentary to the Mishnah). The fasting acted as a spiritual conduit, enabling the "men of the ma'amad" to act as agents of the entire Jewish community in an elevated state of mind and soul, perfectly focused on Divine service.

Juxtaposing this with Chassidic teachings, we find an even deeper layer of understanding. In the teachings of the Baal Shem Tov, fasting is not just about abstaining from food or drink. Rather, fasting serves to detach oneself from the physical world, enabling one to connect more deeply with the Divine essence. In this vein, the fasting of the "men of the ma'amad" wasn't merely a ritual; it was a transformative experience that enabled them to better serve as conduits for the Divine Will, representing the whole of the Jewish community in their service.

The potency of this practice is further reinforced when we consider the context in which the "men of the ma'amad" operated. They were part of an intricate system that enabled the entire Jewish community to participate in the Temple service, albeit through representation. Thus, their fasting wasn't just an individual or communal practice; it was a national endeavor. It was a practice that literally stood in for the collective yearning and spiritual aspiration of the entire Jewish people. It served as a means to galvanize not just those who were physically present in the Temple but the entire Jewish nation, wherever they were.

THE ROLE OF PRAYER IN FASTING

Against this backdrop, the act of prayer gains new prominence. The "men of the ma'amad" weren't just fasting; they were deeply engaged in a cycle of prayer services throughout the day. In this way, their fasting wasn't an isolated act but part of a comprehensive service aimed at creating a sacred space in time, thereby making it a vessel for Divine revelation.

In closing, the act of fasting within the context of the "men of the ma'amad" in Rambam's Mishneh Torah reveals the profound depth of this practice. It is far more than mere abstinence; it is an essential part of a complex and highly meaningful structure of Divine service. It serves as a form of communion, a dialogue between the soul and its Creator, facilitated by prayer and the profound intent to serve the Divine. It is a practice that is as relevant today as it was in the days of the Temple, inviting each of us to find our own "ma'amad," our own standing before the Divine.