Rav Itamar Shwarz, the author of the Bilvavi Mishkan Evneh.
Discovering Your Happiness
עמהם חלקנו ושים – We ask Hashem that our portion be with those who truly trust in Hashem. Then we ask בטחנו בך כי נבוש לא ולעולם – that we not be eternally shamed. Here in Shemoneh Esrei we state that if we achieve bitachon (trust in Hashem) that we will not be shamed; clearly, though, we are not yet on the level of bitachon, for we just mentioned that only the tzaddikim attain true bitachon. Why are we requesting this, if we are clearly not yet on the level of having true bitachon in Hashem?
The answer lies in the following.
Focusing On What You Have Already
Everything is inside man. All good middos – as well as all bad middos – are inside us, being that we contain in ourselves a mixture of good and evil.
When a person wants to acquire bitachon, or any other good quality, the superficial attitude is, to try to ‘acquire’ the good trait. A person wants bitachon, so he feels “I need to acquire bitachon.” A person wants simcha (happiness), so his attitude is “I need to acquire simcha.”
But there is a more inner perspective to have. In whatever we want to acquire, we need to first see how much of it we have already acquired and how much we still have to acquire, and upon that, we can then seek to fill whatever we are missing. For example, if a person wants to have bitachon, he shouldn’t think “I don’t have bitachon, so I must get bitachon.” Rather, he needs to see how much bitachon he already has revealed in his life, and then he should seek to acquire the remaining amount of bitachon that you still haven’t acquired yet.
Why? It is because since all of the good middos are really found inside us – for man is all-inclusive – therefore, you already have some of it already revealed in you.
You need to have that perspective. Even if you only have a small revelation of the good quality you’re trying to acquire, it is still something.
Chazal say that one should first give gratitude over the past before he cries to Hashem about what he needs. So first see what you already have, then ask Hashem for things. For example, if you need parnassah, but you are healthy, first thank Hashem for your health, and then ask for parnassah.
There is also a deeper understanding of this. When we thank Hashem, it can only happen as a result of recognizing what we already have. In order to thank Hashem, we first need to see what we have and admit to it. If we just say it with our mouth but we don’t admit to it in our heart, then it’s
just a lip service.
Having A ‘Good Eye’
This concept is also called “ayin tovah” – having a “good eye.” It is also called “someach b’chelko”, being happy with one’s lot. A person has to first focus on the positive and only after that ask Hashem for what he needs. If a person is always focusing on what he’s missing – “I’m missing this middah and that middah, etc.” – then all he is concerned about is how to fill his void. He never stops to consider what he does have.
The correct mentality is to first focus on what you already have. This gets you used to being positive – on what you do have – not on what you don’t have.
Whether we need something physical or something spiritual, first we need to realize what we do have. We should not focus on what we don’t have and what we need. And actually, the more we grow in spirituality, the more we see how much we are missing, and we will grow more and more negative towards ourselves.
Therefore, the real mindset to have is to first reflect on what you do have until now, and then, by thanking Hashem over these things, your gratitude will then connect you to all those things and help you realize them.
If a person can’t thank Hashem for what he does have, he doesn’t really recognize what he have, and he will be negative towards himself, because all he thinks about is how much he doesn’t have. He places his soul in a place that always feels lacking, and this is damaging.
The Vilna Gaon said that we need to be someach b’chelko (happy with our lot) even when it comes to our ruchniyus. So the basis is to realize what we already have gained in our ruchniyus. This is a major fundamental we must know in our Avodas Hashem! It is especially relevant to those who are drawn towards sadness and negativity. When we apply this concept of being focused on the positive to our Avodas Hashem, we will leave our pull towards negativity and instead feel more drawn after simcha (happiness).
Spiritual Growth: Expanding The Good Within
There is also a deeper point to be aware of with regards to this.
In any matter of Avodas Hashem, we do not acquire a matter from “outside” ourselves. Rather, everything is really drawn from within ourselves. Everything we need to acquire is already inside us. All we have to do is expand what we already have.
If someone is only focused on what he doesn’t have in his ruchniyus – he is always thinking about the middos and spiritual qualities he needs to acquire – he has never thought about all the good that is really inside him up until this point.
All you need to do is to expand the good points that are already revealed to a certain extent inside you. To illustrate, Rav Shimon Shkop said that in order to love others like yourself, you can’t do it by simply trying to love another person. Rather, you expand your own love which you have for
yourself, and you let it extend to others.
In whatever good point we are trying to acquire, some of it is already revealed in you! You just need to keep expanding it. But it’s already revealed in you somewhat, and you should not think that you need to “get” some quality or some good middah from outside of yourself. It is already within you, and you just need to keep opening it up more and more from within yourself.
This is a perspective to have towards Torah learning, towards holiness, towards Avodas Hashem you don’t acquire growth from “outside” of yourself. Rather, you get it by expanding upon the good points that are already in you – and all of the good points really are found in you.
Genuine Avodas Hashem
These words are describing a subtle concept. Usually, when a person wants to acquire a certain quality, he will learn the words of Chazal about them. But the inner method is to realize that all’s inside you, and you just need to expand the good that’s already in you; there is nothing “new” you need to acquire from the outside!
This will change your entire perspective towards avodas Hashem, the more you clarify this point and the more you actualize it.
There are people who enter into avodas Hashem but they become more and more disconnected from actual self-recognition, even as they are involved with becoming more serious and devoted to better serving Hashem; they become more superficial! There are also people who immerse themselves in Torah study and they lose their self in the process. They become disconnected from their own self-recognition even as they are involved with spiritual pursuit. But this is not the proper way of Torah.
When it comes to avodas Hashem, a person might think that he’s trying to acquire matters that are beyond himself, and as he is involved in trying to grow, he loses his own self in the process. But if a person uses the inner approach here, he truly experiences the inner world contained in avodas Hashem.
The Innermost Point
An even deeper point is to know the following.
In our soul, there are parts that are revealed to us and parts that are concealed to us. Our good middos are partially revealed and partially concealed. If we want acquire good middos, we need to expand what has already been revealed, and that is how we will bring out the rest that is concealed. This is what we explained so far.
But the concealed good in our soul is not just our good middos that we haven’t revealed. In the very depths of our soul, there is nothing but the actual purity of our soul. All perfection is contained there! We have a Nefesh, Ruach, and Neshamah which are all found inside us. Therefore, all qualities are already in us. (The Nefesh HaChaim writes part of the neshamah is present in the thoughts of the brain).
So the first point of all this is that a person needs to realize, that all good middos are already in him. Practically speaking, one has to be thankful for whatever good he already has. Then, he has to realize that whatever else he needs to acquire, it is also inside him, and he just needs to expand the good that is already there.
We have discussed these two points until now; now we will explain the third point we need to know, which is to realize the innermost point of the soul. In the very inner depths of the soul, all perfection is contained! There, there is absolute perfection in our Torah and middos. But, it is dormant, and we need to reveal it from its potential state and activate it.
We feel ‘poor’ on the outside, but we really have a million dollars inside our “bank.” If only the “pauper” would be informed that there are millions of dollars stored somewhere in his house. It’s not just money that you can’t access. It can be accessed – you just have to recognize it by getting in
touch with it.
We have good middos and bad middos in ourselves – all of them. From the perspective of our nefesh hebehaimis, we feel lowly towards ourselves because we see how more we need to improve and acquire. Our avodah in this is that we must thank Hashem for the good we have revealed and seek to expand the good that is already in us.
But the higher aspect is to utilize the perspective coming from our very essence of the soul, which is the point of perfection in us.
We thank Hashem every day for returning to us our pure soul, when we say Elokai Neshamah. A person might say this for 70 years but he doesn’t reflect on this concept. Why do we keep thanking Hashem every day for returning to us our soul? It is not just to say thanks to Hashem. It is because it is so fundamental to realize that we are a pure soul in our essence. It’s unbelievable – a person might go his whole life and say Elokai Neshamah every day, yet the life he lives does not reflect this at all. A person might live his whole life and never realize he is really a pure Neshamah, even though he says Elokai Neshamah every day.
All perfection is contained in our soul’s essence. This gives you a whole new perspective towards your self-awareness. Of course, we still have a body and an animalistic level of the soul, and we still have bad middos in us. All the bad middos are indeed in us. But that’s only one way of looking at it. If we focus on the fact that we are a body with base desires and bad middos, we view ourselves with a lowly perspective. The real “Modeh Ani” is to realize that we have a neshamah.
We still have an avodah to work on ourselves and improve ourselves, of course, but we need to do our avodah from the perspective of our neshamah – to realize how wealthy we are! It is called being ‘someiach b’chelko’. It is to recognize oneself with the understanding that one is a perfect neshamah!
Three Ways To Acquire Happiness
We are in the month of Adar, days of simchah (joy). We have three ways of how to reach simchah, as we have so far explained.
(1) The first perspective we explained is to expand upon the good that is already in ourselves. For example, if you want to acquire a good middah of a good quality (i.e. bitachon), realize that you already have some of the level that you want. When you think into this, it can provide you with a degree of simchah.
(2) Another way to derive simchah is to focus on your good points and qualities.
(3) The highest perspective you can have is to realize you are a neshamah (a Divine soul), which contains all inner wealth possible.
When you reveal this joy in yourself, you will feel like a convert born anew, like a new being. With this deep perspective, you will also stop comparing yourself with others and instead just realize that you are a neshamah. When you dwell in it, you live in a world of light. A life of neshamah means to connect yourself with the spiritual world, and on a deeper level, to connect yourself with the
These words are not inspirational ideas. It is a perspective to view life with; it is a certain selfawareness. It is not intellectual, nor is it meant to be inspirational. It is about recognizing reality as it is.
When a person lives with this attitude, he enters into what is written, “The righteous rejoice in Hashem.”
Now we return to the question we started out with. On one hand, one must aspire for bitachon in Hashem and ask Hashem that he be among those who truly trust in Hashem – ask we ask in Shemoneh Esrei, עמהם חלקנו ושים .At the same time, recognize that you are a neshamah – therefore, all good and all perfection is really contained deep down in your essence.
Becoming aware to these three aspects can cause a major overhaul in your life and it can help you enter the spiritual world. There will always be ups and downs, there are always times when we fail, but generally, this is the perspective you can carry with you that will lead you to a truly spiritual life, and you can keep going with it until you reach the complete bond with Hashem.