The Secret of the Diminishing of the Moon: How Salvation Grows from the Darkness of the Mind
Lesson No. 4 | Sunday, Parashas Emor, 1 Iyar 5755 Monday, Parashas Emor, 1 Iyar 5755
The article explains the spiritual essence of Rosh Chodesh (the New Month) and the diminishing of the moon as an allegory for states of "katnus" (spiritual smallness) in a person's life. The Rav teaches that specifically through the departure of the intellect and desire, by crying out and weeping to Hashem, a person builds vast new vessels capable of containing the Infinite Light.
During Rosh Chodesh, when the moon is at its absolute smallest, we touch upon a profound secret that accompanies every Jew's service of Hashem. Sometimes, specifically when the sun is not shining and the moon is reduced to a tiny point, the "secret of the leap year" (sod ha'ibur) is revealed. This is the state where a person feels entangled in the greatest confusion—they experience a descent, a departure of "mochin" (spiritual intellect), and a feeling that their mind has completely vanished.
However, we must know that specifically in those moments of darkness, a person fulfills the purpose of creation. When the intellect departs and the heart becomes sealed, and all that remains for a person is to cry out and weep to Hashem, may He be blessed, they create new vessels with their own hands. These cries, bursting forth from the diminishment and concealment, are what ultimately illuminate the entire creation.
The Secret of the Leap Year and the Departure of the Intellect
Many experience this reality at turning points in life, such as after a wedding. A young man who previously possessed intellect and spiritual comprehension suddenly feels that everything has disappeared. He has no desire to learn, no will to pray, and he stands at a loss. Why does Hashem do this? So that the person will become accustomed to crying out. So that he will know that even when he has no intellect and no "light," he does not abandon the battlefield.
This is an awesome secret that was transmitted exclusively to the Sanhedrin: Specifically when one reaches the absolute lowest point of diminishment, that is the moment when the greatest salvation will sprout. Hashem closes off a person's intellect and takes away their desire in order to build them entirely new "mochin" (spiritual intellect).
"And this is the secret of the leap year, specifically a secret... How is it possible that specifically from the absolute diminishment, the ultimate extreme of diminishment, specifically from there the salvation will sprout?"
Building Vessels for the Infinite Light
Reb Noson explains that the purpose of all these diminishments and downfalls is to prepare us for the light of the future to come. The Infinite Light is so powerful that if it were revealed all at once, it could "burn up" the world. In order for us to receive this light without becoming nullified from existence, we must undergo a process of tzimtzum (constriction) and katnus (spiritual smallness).
When a person feels that they have no mind and no heart, they become like "thick vessels." These are massive vessels that can contain the highest spiritual temperatures. The moon was diminished so that it could ultimately ascend to the Infinite, and attain a light that is even higher than the light of the sun.
The great test is not to fall into despair. Even if the mind departs, do not look for other pursuits. Do not say, 'I am not learning, so I will go for a stroll.' Instead, sit with the book, weep, and cry out, 'Master of the Universe, return my intellect to me!'. Whoever insists on remaining within holiness even when it is dark for them will ultimately merit greater spiritual comprehension than anyone in their generation.
Self-Sacrifice for Prayer with a Minyan
Prayer is the primary vessel for elevating the moon. On Rosh Chodesh, we prolong our prayers in order to ascend above the sun, beyond the limitations of nature. A person who wants to merit this light must accustom themselves to self-sacrifice for every prayer and every custom of holiness.
It is told of Chassidim and men of pious deeds who would spend vast fortunes just to merit praying with a minyan (prayer quorum) or to hear Parashas Zachor with beautification of the mitzvah. One person took a special taxi to the Chevron Yeshiva just so he wouldn't miss Maariv (the evening prayer) with the yeshiva's minyan, and another paid hundreds of dollars to reach a place with a proper Charedi minyan.
"Prayer is a vessel for the Infinite Light. Prayer is the moon; we must elevate the moon up to the Infinite Light."
The message for us is clear: Do not be less than a 'Litvak' in your diligence. If you want to be a true Breslov Chassid, you must add to your learning and prayer, not subtract from them. If someone else learns 16 hours, you should learn 17. Do not use the concept of 'bitul' (nullification) as an excuse to slack off from serving Hashem, but rather to nullify your ego before the Creator.
The Modesty in the Secret of Diminishment
Reb Noson connects the diminishing of the moon to the trait of modesty. The moon asked Hashem to diminish it so that it could serve Him 'on its own,' out of free will and effort, rather than as a force activated solely from above.
When a person is in darkness, they operate in the aspect of 'walking modestly.' No one sees their struggle; no one understands how hard it is for them to open the book or to concentrate in prayer. But specifically this work, done in secret and in constriction, is the most beautiful and important before the Omnipresent.
Therefore, when Rosh Chodesh arrives and the moon disappears, we do not weaken. On the contrary, we increase our prayers, our cries, and the recitation of Hallel. We prove to Hashem that even at the peak of tzimtzum (concealment), we do not abandon Him. Aside from Torah and prayer, we have nothing in this world, and everything else is a passing illusion. Through this stubbornness, we create the vessels that will enable us to merit the great light of the complete Geulah (Redemption).
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