The Obstacle is The Path

שָׁמַעְתִּי בִּשְׁמוֹ שֶׁאָמַר, שֶׁלִּפְעָמִים מַגִּיעַ לָאָדָם הִרְהוּר תְּשׁוּבָה וְהִשְׁתּוֹקְקוּת לְהַשֵּׁם יִתְבָּרַךְ בְּאֵיזֶה מָקוֹם, שֶׁצָּרִיךְ שָׁם בְּאוֹתוֹ הַמָּקוֹם דַּיְקָא לְהִתְחַזֵּק בְּזֶה הַהִרְהוּר תְּשׁוּבָה וְהַהִשְׁתּוֹקְקוּת, כְּגוֹן לְדַבֵּר שָׁם אֵיזֶה דִּבּוּרִים שֶׁל תְּחִנּוֹת וּבַקָּשׁוֹת אוֹ דִּבְרֵי הִשְׁתּוֹקְקוּת בַּפֶּה וּבַלֵּב כְּפִי הָעִנְיָן, וְלֹא יַמְתִּין וְלֹא יָזוּז מִמְּקוֹמוֹ, אַף־עַל־פִּי שֶׁאֵין זֶה הַמָּקוֹם מוּכָן לְכָךְ, כְּגוֹן שֶׁלֹּא בִּמְקוֹם קְבִיעוּת לְתוֹרָה וּתְפִלָּה, רַק בְּדֶרֶךְ הִלּוּכוֹ וְכַיּוֹצֵא. כִּי כְּשֶׁיָּזוּז מִמְּקוֹמוֹ, יָכוֹל לִהְיוֹת שֶׁיִּפְסֹק.

Likutei Moharan, Part II 124:1:1

I heard it said in Rebbe Nachman’s name that on those occasions which a person has a thought of repentance or a yearning for God in a certain place, there, right in that place, he should reinforce that thought of repentance or that yearning. For example, he should recite there some words of supplication and entreaty, or utter words of heartfelt yearning as the matter calls for. He should not wait or budge from where he is, even if the site is inappropriate for it, as, for instance, a place not dedicated to Torah and prayer, but where he just happens to be walking, or the like. The reason is that should he move from his place, it may cease.

1. Rebbe Nachman is grouping together two words in this paragraph that we don't often think of as linked. What is the relationship between repentance/returning (תְּשׁוּבָה) and yearning (וְהִשְׁתּוֹקְקוּת)?

2. There is an assumption underneath Rebbe Nachman's advice. Why should a person stop and call out, pray, utter words of heartfelt yearning the minute they feel the yearning or the thought of teshuva? Why would it be a problem if the feeling ceases?

ליקוטי מוהר"ן קט״ו:א׳:י״ב

עַל כֵּן הַשֵּׁם יִתְבָּרַךְ נוֹתֵן רְשׁוּת לְהַזְמִין לוֹ מְנִיעוֹת, אֲבָל הוּא יִתְבָּרַךְ בְּעַצְמוֹ מַסְתִּיר אֶת עַצְמוֹ כִּבְיָכוֹל בְּתוֹךְ הַמְּנִיעוֹת, וּמִי שֶׁהוּא בַּר דַּעַת, יָכוֹל לִמְצֹא אֶת הַשֵּׁם יִתְבָּרַךְ בְּתוֹךְ הַמְּנִיעוֹת בְּעַצְמָן, כִּי בֶּאֱמֶת אֵין שׁוּם מְנִיעָה בָּעוֹלָם כְּלָל, כִּי בְּתֹקֶף הַמְּנִיעוֹת בְּעַצְמָן נִסְתָּר הַשֵּׁם יִתְבָּרַךְ, וְעַל יְדֵי הַמְּנִיעוֹת בְּעַצְמָן דַּיְקָא יְכוֹלִין לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ, כִּי שָׁם נִסְתָּר הוּא יִתְבָּרַךְ כַּנַּ"ל.

Likutei Moharan 115:1:12

Therefore, God grants permission for obstacles to be arranged for him. But He Himself hides Himself, as it were, within the obstacles. And one who is wise will be able to find God within the obstacles themselves. For the truth is that there are no obstacles whatsoever in the world. In the very force of the obstacles themselves, God is hidden. Thus, specifically through the obstacles themselves one is able to draw closer to the Holy One, for God is hidden there, as mentioned above.

ליקוטי מוהר"ן קט״ו:א׳:י״ג

וְזֶהוּ: וּמֹשֶׁה נִגַּשׁ אֶל הָעֲרָפֶל – שֶׁהוּא הַמְּנִיעָה, כִּי שָׁם הָאֱלֹקִים – כַּנַּ"ל:

Likutei Moharan 115:1:13

Thus, this is the meaning of: and Moshe entered the mist— the obstacle, where God was .

1. In these texts, Rebbe Nachman is making a radical claim. We see things as obstacles - obstacles exist, and yet, they also don't. If God/the Divine is hidden within the obstacle, we need a new word for this object, person, belief, voice, story that seems to be between us and our destination. What might those words be?

2. Has it ever been the case in your life that coming face-to-face with your obstacles -- and really being forced to face and reckon with them - has led to healing, growth, insight?

3. What might it mean for the Divine to be hidden particularly בְּתֹקֶף, in the force, the energy, the strength of the obstacle?

4. What are the hidden directions within these verses? What are we supposed to do if we want to find wisdom, healing, growth, Gd?