Pure and Simple IntentionsPure and Simple Intentions \ Rabbi Aryeh Hendler
Chasiddish Stories
The Shiur was given in 5765
Pure and Simple Intentions
Rabbi Aryeh Hendler
Written by the rabbi
Dedicated to the memory of
Asher Ben Haim
1. Rabbi Hirsch and the Flaming Letters
2. The Simple and the Complex
3. Through the Heart
Rabbi Hirsch and the Flaming Letters
Hassidic Jews relate that Rabbi Hirsch, known as the “Servant of Rimonov”, once
complained before his teacher, Rabbi Menachem Mendel of Rimonov, that while praying,
flaming letters and words would descend from and appear before his eyes. Surprised, Rabbi
Menachem Mendel commented, “These are the letters and words of the mystical intentions
(“Kavanot“) of our beloved mentor the Holy Ari - How can you possibly complain about such
good fortune?”
To this Rabbi Hirsch replied, “But I desire no more than to pray according to the simple
meaning of the words as they appear in the prayer book.”
“What you wish to attain,” explained Rabbi Menachem Mendel, “is actually a very high state
of perfection which only a few individuals in each generation merit attaining: you wish to
learn all of the secrets of Kabbala, and then to pray like an innocent child.”
The Simple and the Complex
This story serves as a powerful illustration of how Hassidism approaches the tension which
exists between the simple and the complex. Rabbi Hirsch sees letters and words of fire while
praying. The letters, and the words which they form, are in fact vessels. They are vessels via
which the petitioner expresses his abstract thoughts. This fact is what gives the letters and
words such tremendous force: in their form, pronunciation, and arrangement, they reflect the
profound feelings experienced by the soul of the petitioner while praying. These are the
means by virtue of which man gives expression to his ideas. This is the reason that such a
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Pure and Simple IntentionsPure and Simple Intentions \ Rabbi Aryeh Hendler
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sizable chapter in the history of Jewish thought has been dedicated to the significance of the
letters.
While Rabbi Hirsch of Rimonov prays, letters and words of fire appear before him. These
forms call to memory the Torah that was given at Mount Sinai. Regarding this scroll we are
told that its parchment consisted of white fire and its letters were written in black fire. In
Kabbalistic teachings, the letters and words of Jewish prayer took on mystical significance.
The Book of Zohar refers to these Hebrew letters as chariots and horses of fire. Letters aid
man and allow him to express himself and to attain a level that he otherwise would be
unable to reach.
Because of the great significance which has been accorded these letters in Kabbalistic
thought, scores of Mystics have occupied themselves with intricate letter and word
combinations in an attempt to effect changes in the world through spiritual channels. When
Rabbi Hirsch stands in prayer, letters and words appear before him revealing deep and
hidden concepts, like letters and words of fire - they are the letters and words which
represent the deep mystical intentions which the Holy Ari attributed to the words of the
prayer.
Through the Heart
Yet, it turns out that Rabbi Hirsch does not desire any of this. He would rather pray like an
innocent child, according to the plain meaning of the words in the prayer book. The
discussion between Rabbi Hirsch and Rabbi Menachem Mendel in fact reflects an existing
halakhic deliberation which centers on the question: Which is the most desirable manner of
focusing one’s thoughts during the daily “Amida” prayer? The “Shulchan Arukh” writes that
the supplicant must direct his heart to the unadorned meaning of those words which he
utters. On this note, Rabbi Yisrael Meir HaKohen of Radin, the “Mishnah Berurah”
comments, “One should not focus his thoughts on the Divine names and unifications; rather,
a person should simply pray according to the plain meaning of the liturgy and interpret the
words according to the guidance of his heart unless he is versed in the ‘secret of God’ and
knows how to focus upon it in his heart, lovingly and compassionately....and it is said of
Rabbi S. of Kinon, “HaRash,” that he claimed that after he had learned the secrets of the
Kabbala he prayed like a new born baby.”
There are those who are versed in the secrets of God and therefore know how to focus their
thoughts upon the Divine names and unifications. On the other hand, there are others who,
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Pure and Simple IntentionsPure and Simple Intentions \ Rabbi Aryeh Hendler
Chasiddish Stories
though versed in the secrets of God and learned in Kabbala, pray like “a new born baby.” It
was this level which Rabbi Hirsch wished to reach. This aspiration, though, gives rise to a
certain conflict between Kabbala and Hassidism. Kabbala speaks profusely regarding the
technique necessary for the employment of the Divine names, unifications, letter
arrangements, etc., for the purpose of attaining the yearned-for revelation experience: to
approach and cling to God. Hassidic philosophy speaks of reaching God “through the heart.”
It tells of instantaneous awareness, that which “recognizes the immediately present,” that
which comes close to God from within the individual himself, via his own vital inner world,
through a clear and simple vista of existence.
Rabbi Hirsch of Rimonov is not interested in complex arrangements of letters; he would like
nothing more than to pray like a child, for a child interacts with that which surrounds him, to
those which are in his proximity, simply and naturally. Rabbi Hirsch longs for simplicity - not
the kind of spiritual sophistication which finds expression in methods for putting together
letters and words. The last sentence of Rabbi Menachem Mendel of Rimonov is worth
noting: “What you wish to attain is a very high state of perfection which only a few individuals
in each generation merit attaining: you wish to learn all of the secrets of Kabbala, and then to
pray like an innocent child.”
This statement calls to mind what we quoted above from the Mishnah Berurah. “HaRash
Mikinon” learned the entire sea of Kabbala, and in the end he did pray like a child. This
underscores the fact that the desire to pray like a child is not the outgrowth of intellectual
shallowness or a disregard for the profound Kabbalistic teachings. After one reaches
complete perfection in one’s attainment of Kabbalistic wisdom, one returns to a natural,
childlike simplicity.
This principle is well pronounced in Hassidic thought in connection with the sages’
interpretation of the verse, “God saves man and animal” (Psalms 36:7). On this verse, the
sages teach: “The reference here is to the kind of people who possess plain, unadorned
knowledge and who regard themselves as no more than an animal.” The sages, then,
emphasize the fact that simplicity is not an expression of intellectual inability. Innocent
simplicity arrives after a person reaches the level of “unadorned knowledge” and sees
himself as no more than an animal, because of a longing for simple and innocent attachment
to the Almighty.
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Pure and Simple IntentionsPure and Simple Intentions \ Rabbi Aryeh Hendler
Chasiddish Stories
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