The Depth of Lowliness: The Immense Power of One Who Struggles in Serving Hashem
Class No. 21 | Monday, Tuesday, Wednesday, Thursday, Parashas Balak, 5, 6, 7, 8 Tammuz 5755 (Continued in 22)
Is the Divine service of someone who struggles more important? An inspiring article on the immense power of those who battle the yetzer hara (evil inclination), the critical importance of connecting to the true tzaddik, and the severe warning against speaking lashon hara (derogatory speech) about community leaders.
"The Heichal HaBracha says that the lowliest person in the world—this is the rule: the lowlier and more degraded a person is, the more yichudim (spiritual unifications) he creates in Heaven."
There are people for whom waking up for Chatzos (midnight lament over the Temple), doing Hisbodedus (personal secluded prayer), going out to the field, or waking up for vasikin (sunrise prayer)—these things come very easily. For them, these actions do not necessarily create a great yichud. The true yichud is created specifically by the one who struggles. The one who finds it hard to wake up, hard to pray, hard to even say the words. The more lowly a person feels, the greater the tikkunim (rectifications) he makes.
Over such a person, the Shechinah (Divine Presence) boasts and says:
"Look at the creations I have raised!"
Even a small soul in Israel who humbles himself, overcomes his desires, and walks with shmiras einayim (guarding the eyes)—accomplishes great and wondrous things. There is a person who is born with natural holiness and guarded eyes, and he does not have a large yetzer hara. But the greater a person's yetzer hara is, and the harder the struggle is for him—the more tremendous the yichudim he creates when he closes his eyes, stops his thoughts, and overcomes the evil thoughts.
Such a person recognizes that the Satan and the primordial snake are trying to take root within him. He understands that if he does not stop, he might turn into a snake himself. He sees that everything he thinks, looks at, or speaks is tainted by the aspect of the snake, and escaping this is as difficult for him as the agony of death. Yet, specifically from within this struggle, as he tries to emerge from the impurity within himself, he creates the greatest yichudim in Heaven and on earth.
Such a person protects the entire generation and sweetens all the harsh decrees and judgments from upon the Jewish people, until slowly he transforms into an entirely new creation. Specifically the person who is the lowliest and struggles the most, is the one who nullifies the decrees, draws down complete healing, ensures barren women are blessed with children, and draws down an abundance of parnassah (livelihood) and a good life for the entire world.
The Condition for Elevating the Suffering: Connection to the True Tzaddik
How can a person truly merit to shine from this point of lowliness? He must believe that he is indeed the lowliest and the worst of all, yet at the same time understand that the tikkun (rectification) of the world depends specifically on him. If he will only make an effort and strengthen himself a little bit—through him, the world will be rectified.
However, the Komarno Rebbe adds that there is an additional, essential condition: a person must be attached to the truth. He must know who the true tzaddik of the generation is, and be attached with all his heart and soul to the root of the tzaddik's soul. We are all sparks of the true tzaddik, and only when a person is attached to the root of the "Head of the Children of Israel," the tzaddik of the generation—only then can the tzaddik elevate all of his spiritual work.
When a person guards his eyes, wakes up for Chatzos, and studies Torah amidst agonizing suffering, when it is hard for him to sit on the chair for even a single second—he must remember that the nations of the world also exert themselves and suffer for their goals. Even a gentile who sits and studies in a university experiences difficulty and torment. If so, how are you any better than him? What is the difference between your suffering and his?
The difference lies in the connection. When a Jew binds his Divine service to the true tzaddik, the tzaddik elevates all of his suffering and sorrow. Through this, he merits to sweeten the judgments from the entire world, from his family, and from all of the Jewish people. The tzaddik is the "master of the house" over the world, and only he can clarify and elevate a person's self-sacrifice for the good.
After all, the nations of the world also practice self-sacrifice, and sometimes it seems they sacrifice themselves even more. If so, who is even looking at your self-sacrifice? What impression does it make in Heaven? Furthermore, a person can sacrifice himself for the Torah and be filled with arrogance: "I will be a scholar, I will be a genius, I will be a tzaddik!" But when a person is connected to the true tzaddik, an illumination awakens within him from the point of true lowliness. Then there is an elevation for all his actions, until slowly he becomes purified, transforms into an angel, and becomes incorporated into the true tzaddik.
Begging for Mercy Not to Miss the Tzaddik
This connection is not simple at all. A person can miss the true tzaddik in a single second. To merit drawing close, he must beg for mercy with weeping and supplications before the Master of All, that He should not banish him from the tzaddik.
It is brought in the name of Rabbi Uri of Strelisk that if a person goes to the true tzaddik "on the way," as if it is part of his travel itinerary—he will receive nothing from him. The tzaddik must be outside your natural route. Only when you exert yourself and go out of your way do you have the "reward of footsteps," and only then can you receive from the tzaddik. If the tzaddik is "on your route" and you made no effort for him, you have accomplished nothing.
This is why Reb Nosson lived far from Rebbe Nachman, and Reb Nachman of Tulchin lived far from Reb Nosson. To reach the tzaddik, a person must cry and beg for mercy that he should not be distanced.
The Danger of Speaking Against Tzaddikim and Leaders
The great danger is that if a person does not pray for this, he is liable to be drawn after false leaders. But here there is a severe warning: Heaven forbid to think or say about a specific person that he is a "false leader" (mefursam shel sheker) or a "Jewish demon" (shed yehudi). It is forbidden to harbor negative thoughts about any great person or tzaddik. How can you know? Perhaps he serves Hashem with true humility?
"A broken and contrite heart, O God, You will not despise"\
Part 1 of 4 — Lesson No. 21