How do you know if you haven’t yet lost the wholeness of your soul? You have a soul, and then there is the all-ness, the wholeness of you. How do you know if you still have this wholeness of your soul? It’s very simple. If you do something and you’re completely happy with it, then you know that your soul is whole, because joy comes from that wholeness of yourself.
You see, as much as you’re sad when you’re missing something outside of yourself, you’re also sad if you’re missing a little part of your soul. How can you be completely happy if part of you is missing? But if you’re completely happy, if you can for even one moment feel this complete joy, this means that your soul is still complete.
Love other people
If you love other people, if everybody is ok in your eyes, you’re filled with joy.
I want you to know, the Bal Shem Tov says, that when you’re filled with joy, you can meet your biggest enemy and love him. Because you don’t care at all. You say, “He hates me, but who cares.”
If you can still care if “This one hates me,” and “That one likes me,” then you’re obviously not filled with joy, because otherwise you wouldn’t care.
Why does G-d forgive us on Yom Kippur for everything we did wrong? Because there’s so much joy. We say to G-d, “Listen, I did this.” He says, “Ok, you did it, but who cares.” Then we say to G-d, “You know, we are planning to probably do wrong again this year,” and He says, “Ok.”
Heaven and Hell
Twice a day, or three times a day, you have to say, “Hear O’ Israel, the Lord our G-d, the Lord is One.” It says; “If someone reads Kriat Shema in the morning and evening; if someone says it and he’s mamash uttering the letters properly, then they cool Hell for him. If he’s supposed to be in Hell, they cool it for him.” Like, they put an air conditioner in especially for him.
Now, Rebbe Nachman says, those words have to be understood very deeply. Because you have to understand, what is Hell? Hell is the utmost of non-being. The utmost of being is the Torah. G-d’s word is the utmost of being. And if you’re not connected to the Torah, if you’re not connected to G-d’s word, you’re not being. Less and less and less. But even when you say “G-d is One,” even that can be on the level of non-being if you’re not really putting your heart into saying it. You know, I can walk on the street and give a Yiddele a nickel, but if I’m not doing it completely, with full intention, then my being is also not completely there.
Obviously Heaven and Hell is not just somewhere; they’re not just places, specific areas, Heaven and Hell. The more I’m doing something completely, the more I’m out of Hell. If I say Shema Yisrael, G-d is One, and I do it in the most complete way I can, at that moment I’m out of Hell, because I’m really there, connected, actually being. I’m completely with it. But if I’m saying it half heartedly, I’m only half out of Hell. If I say it and I’m only uttering the letters, it’s also good. At least Hell gets colder. But if I’m saying it with all my heart, then I’m completely out of there. We never know what kind of a favor we do ourselves, at that moment when we do something completely. It’s a very strong [powerful] thing.
Another thought to remember. Heaven is completeness and Hell is incompleteness. A lot of people talk to me after they get married: If it’s not completely Heaven, then it’s a little bit like Hell. If the couple is not completely together, there is a little bit of Hell in it, right? And if there’s a little bit of Hell in it, it’s bad. You’ve got to be completely with it.
Then Rebbe Nachman says a very beautiful thing at the end. One is always complete. Two is never complete. Because it’s already divided into two. How complete can it be if it’s two? One, mamash is complete.
Rebbe Nachman says that all the prayers which have been prayed and will be prayed until the end of all generations, they’re all included in the Psalms. This means that when you read the Psalms you are connecting yourself to all the prayers of the world. This is very deep.
When you pray, you mamash have to connect yourself to the prayers of others.