Everything Is Everything – By Marc

It’s a deep and profound moment when you realize that everything, both good and bad, comes from G-d. Of course we must also realize that many things we think are bad may not be. And faith is in knowing, fully knowing, that Hashem knows what is best.

However, there are also things that are truly and objectively bad, and they are creations of Hashem, as well, since everything is a creation of Hashem. The idea of and the name Amalek comes to mind, in all his incarnations. There is evil and there is darkness, for without it there would not be good and light. We are defined by our opposites. In Chapter 22 of Likutei Amarim in the Tanya we learn that G-d’s concealment is what gives rise to these. “Indeed, so great and powerful are the contractions and the concealment of the “Supernal Countenance,” i.e., the inner, deeper aspect of the Divine life-force is so heavily veiled,that even unclean things, and kelipot and the sitra achra, can come into being and be created.”

The Alter Rebbe goes on to say that these things do not come from the Countenance, or Divine Will of G-d but from the hinder part, “the external, superficial aspect of the Divine Will.” But then the question must be, why are there bad things in the world? Why are there bad things created by G-d?

The answer is this… Free Will. If we have true free will, that means we are able to choose between good and bad, good and evil. We have choices… every single day we have choices.

We must also know that all things, even things and people we perceive as being evil, have a touch of the Holy within them. This is why, as Jews, we do pray for the holiness to break through, to blot out the sin and the darkness… and for the sin to be gone, but not the sinner. To pray for another person and hope that they can find their way away from sin is a Jewish notion. We do not ever pray for someone to die or be destroyed, but we do pray for the bad and the sin to die and be destroyed. Another powerful notion. “In order that there may be freedom of choice for one to be either righteous or wicked, the existence of the sitra achra is necessary, and for this reason G‑d gives it life. This is called the “hinder-part” of the Supernal Will.”

And WE choose whether or not we believe and have faith. This is a powerful notion and defines our very relationship with G-d. WE decide whether or not we cleave to Hashem. WE decide whether or not we connect with Hashem. WE decide.

“God is only where you let Him in.”
– Rabbi Menachem Mendel Morgensztern of Kotzk, the Kotzker Rebbe

“As quoted in Innerspace : Introduction to Kabbalah, Meditation and Prophecy‎ (1990), by Aryeh Kaplan, p. 160; This expression is said to have originated when he was five years old and asked his father “Where is God?” to which his father answered: “God is everywhere!” Rebbe then responded “No, I think God is only where you let Him in.”

Five years old… How profound is that? But then again, when you’re a Tzaddik,  you are simply on another plane… a whole other level!One of the greatest lessons learned came from one of our readers when she said it’s not so much we fear G-d, which of course we do, though at least for me, I prefer the word “awe”… but that we FEAR losing our connection with G-d. That changed so much for me.

We connect with G-d and become as close to being one with him through Torah and Mitzvahs, and studying Torah is the most powerful way. Yes, I am late to the game, probably later than most of you, but such is the path I am on. Everything we do should be to serve Hashem, just as we say prayers and give thanks over the food and liquids that sustain us. Stop… see the miracles around us… be humble and grateful… and give thanks and give prayers.

Why? Because everything… EVERYTHING IS EVERYTHING AND EVERYTHING IS G-D. All we need to do is let Him in.


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