|
|
| Line 2: |
Line 2: |
| | | | |
| | == From the GYE Handbook == | | == From the GYE Handbook == |
| − | '''Determination is completely up to us'''
| |
| − |
| |
| − | The Vilna Gaon says that what a person says they want, and even what they ''feel'' they want, has no relation to what they ''actually'' want. The Yetzer Hara was given permission to make a person feel they want something they really don't. And the same goes for what a person ''feels'' they can or cannot do. This has no relation to what they can or can't do '''in reality'''. So believe you will succeed, even if you feel you can’t!
| |
| − |
| |
| − | The biggest obstacle to succeeding is not believing you can succeed. The first impediment to overcoming this struggle is not in your genes, your childhood or your environment. If you believe you can succeed and are willing to make the effort, you will find the way out. Absolutely NOTHING stands in the way of a true RATZON. You can read the recovery stories on our site to see that many people even worse off than you have successfully broken free of these behaviors.
| |
| − |
| |
| − | We must truly want to break free of this ''Mitzrayim''. Chazal say that those who didn’t want to leave ''Mitzrayim'' died in the plague of darkness. Already at the outset of our journey, we must be determined that we will '''never give up''' and always keep trying, no matter what.
| |
| − |
| |
| − | R' Tzadok HaKohen of Lublin writes ''(Tzidkas Hatzadik 154):'' "Just as one must believe in Hashem, so too, one must believe in himself!" Hashem wants us to BELIEVE in our strengths, our capabilities, and in our ability to overcome evil and achieve greatness.
| |
| − |
| |
| − | Although we might feel stuck, '''determination''' is completely up to us. The trick to ultimate success is only to '''want enough'''. So let’s be honest with ourselves. If we find that we don’t want to let go fully of the lust, let’s ask ourselves “why not?” Do we really need the lust? What is it doing for us? There are so many '''far more important things''' in life! When we try to hold on to the poison of lust, we are acting like little babies who kick and scream when their father tries to take the colorful little medicine pills that they thought were candies, away from them. Lust is poison! If we keep feeding it, it will ultimately destroy our lives. '''Let’s let our loving Father take it away from us.'''
| |
| − |
| |
| | '''Learning to love Hashem through this struggle''' | | '''Learning to love Hashem through this struggle''' |
| − |
| |
| − | This struggle is the fertile soil that our “true” selves will grow out of. And through it, we learn how to give our hearts over to Hashem. And hopefully we will be able to look back one day and say that it was all worth it. After all, for what did we come down to the world for, if not to learn how to give Hashem our hearts? As the Pasuk says: "'''''Ten b’ni libcha li – my son, give me your heart."''''' Through this struggle, we learn how to “Let go and let G-d” and how to surrender our will and our lives over to Hashem in a very deep way. And this is something most people never merit to learn, even in 120 years on this world. So in a deeper sense, this struggle is truly a gift from Hashem and a sign of His love for us - '''if we only use it correctly!'''
| |
| | | | |
| | No matter how much we have fallen, we must never view ourselves as “despised” by Hashem or imagine that Hashem is annoyed and frustrated with us. Instead, as we learn to give over our will to Hashem we will begin to feel that Hashem is truly our closest and most eternal friend. | | No matter how much we have fallen, we must never view ourselves as “despised” by Hashem or imagine that Hashem is annoyed and frustrated with us. Instead, as we learn to give over our will to Hashem we will begin to feel that Hashem is truly our closest and most eternal friend. |
| | | | |
| | As we progress and mature, we begin to view our relationship with Hashem on a much more intimate level. We begin to perceive how the lust is trying to get in between “us and Hashem” and interfere with the greatest love that can possibly exist! | | As we progress and mature, we begin to view our relationship with Hashem on a much more intimate level. We begin to perceive how the lust is trying to get in between “us and Hashem” and interfere with the greatest love that can possibly exist! |
| − |
| |
| − | To learn how to redirect our love to Hashem through this struggle, here is one helpful approach from the Holy Sefer, Noam Elimelech from Rav Elimelech of Lizensk (Parshas Bishalach):
| |
| − |
| |
| − | Yakov Avinu ''A”H'', used to serve Hashem with his midah, which is “Tiferes” (meaning "Awesome Beauty"). And from everything he used to see, hear, do, or eat, he took from it awesomeness of the Creator--Blessed Be He. For example, if he would eat something tasty, he would think in his mind: “This food is but a creation. Who put the good taste into this food? Was it not the Creator--Blessed Bbe He? And if this food is so good in taste, is it not obvious that all the good and pleasantness is to be found in the Creator--may his name be blessed--without any limits or boundaries?! And so he would think with each thing. And with this is understood the Pasuk, “and Yaakov kissed Rachel”.
| |
| − |
| |
| − | How uplifting and beautiful it is to try to apply this midah of Yaakov Avinu to ourselves. Whenever we see something that turns our hearts to these desires, we need to tell ourselves, "If this is truly so good and I desire it so much, how much more desirable it must be to connect with Hashem, for in ''Him'' lies all beauty, comfort, security, love and pleasure. (After all, if He didn't have it all within Him, could He have created it?) All of us have a "G-d hole" that we are trying to fill. Hashem gave us a deep subconscious need to seek Him out, for He is the source of '''all that we need'''. Our physical minds are simply messing up the signals of our soul's yearning. The beauty we see in this world is but a fleeting shadow of the real thing!
| |
| − |
| |
| − | The Baal Shem Tov also speaks a lot about how these desires are “fallen love” that really have their roots in the upper spiritual world of “Ahavah”. As is written in Parshas Lech Lecha:
| |
| − |
| |
| − | Everything (in this world) is a projection of Hakadosh Baruch Hu through his attributes of love and fear, as is known. But the love is in exile, clothed in the physical, such as in a woman or in food… One should say in his heart, if I love this, which is only a ‘fallen and broken love” dressed in a putrid drop (which is where we all come from), how much more should I love the Holy one Blessed Be He!
| |
| − |
| |
| − | Those who struggle with these desires can use it as a spring board to Ahavas Hashem. And when we successfully do this, we are uplifting the greatest physical desires and turning them into a great love for Hashem! This is a very high level of Divine service. We can also see this midah at play when Yaakov Avinu met his son Yosef after 22 years and, as Chazal tell us, he turned his love to Hashem by saying ''Kriyas Shema.'' We can grow in this direction if every time we feel unhealthy desires we daven to Hashem and say, ''“Hashem, please help me find in '''You''' what I am looking for in lust”.''
| |
| − |
| |
| − | The sefarim speak about how the highest desire a Jew can have is to be ''dovek'' - attached to ''Hashem'' and to the ''ziv'' of the ''Sh'chinah''. It is actually ''supposed'' to be a ‘lust’ of some sort, as the Rambam (Maimonides, Mishnah Torah, "Laws of Repentance", 10,3) writes:<blockquote>What is the proper love that we must have for G-d? It is to love G-d with an exceedingly great and intensely powerful love until the individual is constantly enraptured by it; he must be stricken like a lovesick person, whose mind is at no time free from his passion for a particular woman, with the thought of her filling his heart at all times, whether he be sitting down or rising up, whether he be eating or drinking. Even more intense should the love of G-d be in the hearts of those who love Him, and this love should constantly absorb him, as we are commanded to love the Lord "with all your heart and with all your soul." Solomon expressed this allegorically in the verse, "for I am sick with love." (Song of Songs, 2:5) Indeed, the entire Song of Songs is an allegorical description of this love.</blockquote>'''Redirecting the power in our souls'''
| |
| − |
| |
| − | We have often discovered that we were trying to fight only the Yetzer Hara, rather than building and changing '''ourselves'''. For true long term success, we must learn to fight the '''cause''' of the bad behaviors and not just the symptoms.
| |
| − |
| |
| − | The Medrash says that if you did many '''''chavilos''''' (bundles) of sins, do '''''chavilos''''' of Mitzvos instead of them. The ''Beis Aharon'' of ''Karlin'' explains that '''''chavilos''''' is a language of ''hiskashrus'' - connection (as it says ''“Yaakov '''Chevel''' Nachalaso”),'' and he explains that in order to fix what we did in the past and break free from the “other side,” we need to use the same '''''hiskashrus''''' and enthusiasm that filled our mind and limbs during the times we sinned, and instead do the ''Mitzvos'' in the same all-consuming and enthusiastic manner.
| |
| − |
| |
| − | In general, those who struggle a lot with these issues, have a great deal of emotional and spiritual energy inside them. It is they who actually have the capacity and potential for the most intense spiritual connection with Hashem. We just need to learn how to channel the energy of our souls in the proper ways.
| |
| − |
| |
| − | It is also known that people with particular character traits, such as creativity, love for people and spiritual sensitivity, are more prone to seeking alternate expression for their inner strengths through a stronger than usual lust drive. That is why it is so important to learn how to channel the strengths we have in the proper ways. Heightened lust is actually a symptom of a deep subconscious need that, for some reason, has still not reached fulfillment.
| |
| − |
| |
| − | Our Sages have said (Sukkah 52a, discussing the desire for lust): "Whoever is greater than his friend, his Yetzer is greater as well". It is important to understand that, in a psychological sense, the Yetzer Tov and the Yetzer Hara are really the same inner force. The greater a person is, the more his soul's strengths require expression, and these strengths will ultimately burst forth and find expression in either a positive or negative way.
| |
| − |
| |
| − | As Rav Tzadok (in Tzidkas Hatzadik #44) writes, if a person has major temptations, he should not be saddened about blemishes in his soul; on the contrary, he should be glad to realize that he has special strengths that need to be properly channeled. This, he explains, is what Chazal meant by "One who is greater than his friend, his Yetzer is greater as well."
| |
| − |
| |
| − | Later on, Rav Tzadok explains (based on the Zohar) that the ''Dor Hamabul'' and the ''Dor Hamidbar'' who received the Torah, shared the same souls. And he explains that the reason is based on the above principle. The ''Dor Hamabul's'' major sin was spilling seed, as is well known from all the kabalistic oriented ''seforim'', and the ''Dor Hamidbar'' were ''Zoche'' to receive the Torah. Rav Tzadok explains that the spiritual energy is one and the same. The fake desire for lust is the flip side of the same coin of a true desire for Torah and spirituality. And he explains further, that this generation will appear once again in the days before Moshiach, where the spiritual ''Kochos'' will once again succeed in overpowering the ''koach'' of lust.
| |
| − |
| |
| − | So let us direct our spiritual vigor into our prayers. We will be amazed at how uplifting they can become! And let us start doing the ''mitzvos'' with enthusiasm and learn Torah with passion! We were given a gift by Hashem because the struggles we experience are really just the vibes of our souls, striving for
| |
| − |
| |
| − | '''genuine expression''' and a true connection with the Almighty.
| |
| − |
| |
| − | Our Divine service can be so much '''more than average''' if we use the struggle in the way it was intended by Hashem, as a spring-board for growth. Spiritual progress that might take other people many years of intense Divine service to achieve, we can attain through this struggle in a very short time if we use it right!
| |
| − |
| |
| − | It can also be very helpful to seek alternative ways of connecting to Hashem to find inner fulfillment. We can seek out Chesed projects, Torah projects or study new areas or techniques in Divine service. For that is what our souls are really yearning for: a meaningful connection with Hashem, and to fulfill that which we came down to the world to accomplish.
| |
| − |
| |
| − | It is also important to point out that instead of running frantically away from the Yetzer Hara in fear, we can learn to run instead '''towards''' Hashem with joy. If we do this, the Yetzer Hara falls away by himself. As the Sefarim say: “'''''Sur merah.”'' How? Through ''“Aseh Tov!”'''''
| |
| | | | |
| | '''Dealing with thoughts and fantasies''' | | '''Dealing with thoughts and fantasies''' |
| Line 66: |
Line 14: |
| | The ''Ba’al Hatanya'' (Chapter 27, abridged) writes about those who subdue these bad thoughts:<blockquote>''The Zohar (p.128) extols the great satisfaction before Hashem when the sitra achra (the other side) is subdued here below. For then the glory of Hakadosh Baruch Hu rises above all, even more than is possible through any praise, and this ascent is greater than all else.'' | | The ''Ba’al Hatanya'' (Chapter 27, abridged) writes about those who subdue these bad thoughts:<blockquote>''The Zohar (p.128) extols the great satisfaction before Hashem when the sitra achra (the other side) is subdued here below. For then the glory of Hakadosh Baruch Hu rises above all, even more than is possible through any praise, and this ascent is greater than all else.'' |
| | | | |
| − | ''Therefore, no person should feel depressed, even should he be engaged '''all his days''' in this conflict, for perhaps because of this he was created, and this is his service -- to constantly subjugate the sitra achra.''</blockquote>They tell a story of a ''Ba'al Teshuvah'' who once came to one of the Chassidic Masters with a question. Having done ''Teshuvah'' for his past evil ways, he found that he was still plagued by bad thoughts and fantasies. The Rebbe gave him a parable:<blockquote>''There was once a Jew named Moshkeh who owned an inn where he used to sell wine and spirits to the gentile peasants of the area. After a while, he became disgusted in dealing with the drunken gentiles and decided to go into another line of business and he closed down the bar. That evening, there was a banging on the door. "Moshkeh, Moshkeh, open up! We want some wine and spirits!" "Sorry," Moshkeh replied, "from now on, the inn is closed." The gentiles had no choice but to leave disappointed. For days, and even weeks afterwards, Moshkeh would keep getting knocks on the door, but as the word slowly spread that the bar was closed, the knocking became less and less frequent, until the gentiles stopped coming altogether.''</blockquote>The same goes with these thoughts, explained the Rebbe. After doing ''Teshuvah'', the thoughts keep trying to get in. But, if we keep the store closed and refrain from our past behaviors, the thoughts too will stop coming to us after a while. | + | ''Therefore, no person should feel depressed, even should he be engaged '''all his days''' in this conflict, for perhaps because of this he was created, and this is his service -- to constantly subjugate the sitra achra.''</blockquote>'''Don’t dwell on the past''' |
| − | | |
| − | Practically, we ''can'' control our own minds to an extent. For some people, the following technique works well: Think of a "clean" pleasurable image of a place you've been or an experience that you enjoyed. Concentrate on this image for a while with your eyes open or closed. Feel the feelings, see the picture and hear the sounds all around you. Now, every time an old image or fantasy comes up in your mind which you want to get rid of, simply replace it with this good image (Google “NLP Swish technique” for more info).
| |
| − | | |
| − | Others suggest focusing on your breathing as you inhale and exhale deeply for a couple of minutes. This exercise has the power to divert our awareness from our thoughts as we focus on the breathing in our body. It is also relaxing and releases the tension and pressure built up by the lust we experience through the fantasies.
| |
| − | | |
| − | One person wrote on our forum:<blockquote>''You can't wrestle with a pig and not get dirty. The thoughts will come - accept that. It doesn't mean anything. Worrying about them or doing something with the express purpose of getting rid of them just won't work - you're wrestling with a pig. It’s like trying not to think about a green elephant, that will only make you think of a green elephant more. When the thoughts come, try to just acknowledge that they popped into your head, wish them a friendly 'shalom aleichem!' and then move on to try and do something else.''</blockquote>In the Chassidic literature (see Likutei Moharon 27:8) it is brought down that getting bad thoughts and fantasies is actually a zechus. They give a person the opportunity for teshuva and proper tikkun for past aveiros. So many people get down when they get these thoughts and feel bad about themselves. But these thoughts are there in order for a person to chase them away and merit true teshuva. The thoughts come to a person so that they should uplift them. Kabalistically, the thoughts have somewhat of a life of their own and actually WANT to be uplifted! So just realize that your current challenges are intended for you to attain teshuvah shleima. Knowing this can prevent unnecessary hindrances and should invigorate us for continued growth.
| |
| − | | |
| − | Teffilah is a very powerful tool in this struggle as well. When feeling under attack by lust, say: ''"Please Hashem, save me from lust! I want to love '''You''', not flesh and blood".'' Or say; ''“Ribono Shel Olam, I know that it is my fault that I have these thoughts. I don't want them. Help me to distract myself to something else and leave them be.”'' Even short “foxhole” type prayers can work wonders like: ''“Hashem, '''Help me'''. I can’t do this alone.”''
| |
| − | | |
| − | See our website www.guardyoureye.com and sign up to the chizuk e-mail lists, to learn many more great techniques on dealing with persistent fantasies and lustful thoughts.
| |
| − | | |
| − | '''Don’t dwell on the past''' | |
| | | | |
| | Although the spiritual damage we cause by acting out is very great, we must accept that Hashem brought us into this situation and that it is not all our fault. Let us never dwell on how it happened, or on past falls. This will cause us to feel down and lead to future falls. The ''Chidushei Harim'' (in ''Likutei Yehudah'') tells his followers never to look back, claiming that if we look back, we remain in the mud. Everyone has dirty laundry. We don’t have to be ashamed of our laundry, unless we let it pile up and never clean it. | | Although the spiritual damage we cause by acting out is very great, we must accept that Hashem brought us into this situation and that it is not all our fault. Let us never dwell on how it happened, or on past falls. This will cause us to feel down and lead to future falls. The ''Chidushei Harim'' (in ''Likutei Yehudah'') tells his followers never to look back, claiming that if we look back, we remain in the mud. Everyone has dirty laundry. We don’t have to be ashamed of our laundry, unless we let it pile up and never clean it. |
| Line 115: |
Line 51: |
| | | | |
| | There’s a simple test we can do to know whether we are being motivated by healthy guilt/regret or by shame/despair. If we see that we want to get right back up and find ways to strengthen ourselves again, then it’s a sign that our “bad” feelings are those of healthy guilt and positive regret. If, however, we feel that we just want to give up, then it’s a sure sign that we are experiencing despair and shame, and we must quickly find a way out of these harmful feelings before they lead us to a vicious cycle of continued falls. | | There’s a simple test we can do to know whether we are being motivated by healthy guilt/regret or by shame/despair. If we see that we want to get right back up and find ways to strengthen ourselves again, then it’s a sign that our “bad” feelings are those of healthy guilt and positive regret. If, however, we feel that we just want to give up, then it’s a sure sign that we are experiencing despair and shame, and we must quickly find a way out of these harmful feelings before they lead us to a vicious cycle of continued falls. |
| − |
| |
| − | How indeed can we remain happy after a fall? Let’s read on…
| |
| | | | |
| | == From GYE Members == | | == From GYE Members == |
See also Perspectives on the Struggle.
From the GYE Handbook
Learning to love Hashem through this struggle
No matter how much we have fallen, we must never view ourselves as “despised” by Hashem or imagine that Hashem is annoyed and frustrated with us. Instead, as we learn to give over our will to Hashem we will begin to feel that Hashem is truly our closest and most eternal friend.
As we progress and mature, we begin to view our relationship with Hashem on a much more intimate level. We begin to perceive how the lust is trying to get in between “us and Hashem” and interfere with the greatest love that can possibly exist!
Dealing with thoughts and fantasies
Everyone has these fantasies. Some people more, some people less. We are human beings and not angels. Hakadosh Baruch Hu created the world in such a way that men and women are attracted to one another and, because of this, people get married, have children and populate the Earth. If it bothers you that you struggle with these thoughts, that is already something to be proud of. If we get down on ourselves about fantasies, we become sad, and the sadness brings even more fantasies, and this becomes a vicious cycle that is difficult to break away from. However, the moment we start to look at ourselves in a positive light, we will see that the fantasies will come much less often.
The Ba’al Hatanya (Chapter 27, abridged) writes about those who subdue these bad thoughts:
The Zohar (p.128) extols the great satisfaction before Hashem when the sitra achra (the other side) is subdued here below. For then the glory of Hakadosh Baruch Hu rises above all, even more than is possible through any praise, and this ascent is greater than all else.
Therefore, no person should feel depressed, even should he be engaged all his days in this conflict, for perhaps because of this he was created, and this is his service -- to constantly subjugate the sitra achra.
Don’t dwell on the past
Although the spiritual damage we cause by acting out is very great, we must accept that Hashem brought us into this situation and that it is not all our fault. Let us never dwell on how it happened, or on past falls. This will cause us to feel down and lead to future falls. The Chidushei Harim (in Likutei Yehudah) tells his followers never to look back, claiming that if we look back, we remain in the mud. Everyone has dirty laundry. We don’t have to be ashamed of our laundry, unless we let it pile up and never clean it.
We must also realize that we didn’t always have free will in the past. This is clear from various Sefarim and in various places in Chazal. To quote one of the foremost baalei mussar of our times, Rav Shlomo Wolbe, [zt"l]:
The great [Jewish] philosophers established bechira as the cornerstone for the whole Torah.... But from this resulted a common misperception among the masses; that all people actively choose their every act and every decision. This is a grievous error. (Alei Schur, Vol. 1, p. 156)
What, then, is bechira? To answer this question, Rav Wolbe refers us to Rav Eliyahu Dessler's "phenomenal essay on bechira” (Michtav MeEliyahu, Vol. 1, pp. 111-116). In this essay, Rav Dessler describes how the “nekudas habechirah – the point of free choice” is different for different people and in different situations. He explains that bechira is not a theoretical concept that can be applied to any circumstance where a person can hypothetically choose between two options. Rather, it only applies to moral conflicts where the two opposing forces are of approximately equal strength, the person is aware of the internal conflict, and he makes a conscious decision in one direction. When a person does something over which he does not experience conscious conflict, or if the compelling force on one side is significantly stronger than the other, the fact that he is theoretically able to decide either way does not qualify his act as an expression of bechira.
“Ain Hakadosh Baruch Hu ba beterunya im habriyos – Hashem doesn’t come with complaints to his creations.” As the Pasuk says: “He created together all their hearts and understands all their deeds,” and he knows that almost all men stumble in this sin at some point in their youth.
There’s a well known adage that if Hashem gave us a test, we must have the ability to overcome it as well. R’ Tzadok HaKoehn says though, (in Tzidkas Hatzadik) that this is not as simple as it sounds. It is true that we all have free choice to do what Hashem expects of us in this world, over the course of our lifetimes. However, in the process of our journey, there are many times when a person is considered an onus.
After the sin of the golden calf, the Midrash says that Moshe said to Hashem, if a father gave his son gold and sat him down on the doorstep of a Beis Zonos – “ma ya’aseh haben velo yecheta? - What can the son do and not sin?” In other words, we find in Chazal that there are times when a person may not have full Bechira.
See also the Rambam Hilchos Issurei Biyah 1:8 – “for the Yetzer and human nature forced her to want,” and see Tosofos in Sanhedrin 26b where they discuss how someone suspected of illicit relations may still be a Kosher witness, since it could be that his desires simply overpowered him. And see the Gemara in Brachos, 32b: “Asher Hari’osi” where Hakadosh Baruch Hu acknowledges to Eliyahu Hanavi that He was the one who had turned the Yidden’s heart away from him.
The Steipler too, in regards to a specific behavior that someone had difficulty controlling, writes: “He is not a Ba’al Bechira now in this area, and the only thing he can (and should) do, are Tikkunim that will help him over time.”
Once we understand that we didn’t always have free will in the past, we will prevent the guilt from dragging us down into a vicious cycle of despair and continued falls. And guilt can be even more dangerous than the falls. As they say: "It's not the one cookie you ate that broke the diet. The diet ended when you felt bad about that one cookie, and then went on to finish the entire BOX!”
And even if we may have had some freedom of choice at the time we fell, it could be that we had very little. The sins we did are only judged according to the circumstances and the level of free will that we had at the time. Only Hashem knows if we could have done better or not.
But when we talk about the present moment, we can never know how much free will we have and we must always try our very best.
Guilt vs. Shame
It is important to understand the difference between charata: healthy guilt & regret, as opposed to yiush: shame & despair.
To quote Rabbi Avraham J. Twerski:
We generally use the words “shame” and guilt” interchangeably. One may say, “I am ashamed of what I did”, meaning “I feel guilty over what I did.” Technically, however, the two terms are different. Guilt is about what a person did, and it can be a constructive feeling in that it can lead one to Teshuvah, to take corrective action. Shame, however, is what one feels he is. In other words, guilt is “I made a mistake”, whereas shame is “I am a mistake”. If one feels that he is inherently flawed, that he is made of “bad stuff”, there is nothing he can do to change that. With guilt there is hope of improvement, but not with shame.
Every person should feel he is a child of Hashem with a holy Neshama. Hashem doesn’t make defective goods. There is never room for despair or shame. However, healthy “guilt” is important. As the Nesivos Shalom writes in Parshas Noach, the guilty feelings we have are a gift from Hashem that come from the inherent good inside every Jew. Indeed, he writes, a Jew who does not have these feelings anymore, no longer has much hope.
A person who gives in to the Yetzer Hara only because the Yetzer hara has tempted him strongly and he can't hold back, is still not "bad' in essence. With sincere Teshuvah, Hashem will forgive him. But if one doesn't feel guilt anymore, that means that the bad has taken him over totally and there is little hope.
The Nesivos Shalom ends by saying that “guilt” is actually a Tikkun for every Jew to be able to break free of the bad. Even when one falls, they should make sure that the fall does not become part of their essence. By continuing to hold on to Hashem and feeling guilty when we are far from Him, then even in the case of the worst sins chas veshalom, we still have hope and will be forgiven.
There’s a simple test we can do to know whether we are being motivated by healthy guilt/regret or by shame/despair. If we see that we want to get right back up and find ways to strengthen ourselves again, then it’s a sign that our “bad” feelings are those of healthy guilt and positive regret. If, however, we feel that we just want to give up, then it’s a sure sign that we are experiencing despair and shame, and we must quickly find a way out of these harmful feelings before they lead us to a vicious cycle of continued falls.
From GYE Members
GYE Boosts
References
- [Big index: Self-Efficacy]
- [Internal Document] Stages of Change (The Transtheoretical Model) > Markers of Change > Self Efficacy and Temptation.
- Article on Wikipedia