תּוֹרָה ד - אָנֹכִי ה' אֱלֹהֶיךָ

Torah 156

Those who are attached [hadevakim] to the true Tzadik should know that all that befalls them is for their good. And when a person knows this, that knowledge itself is a foretaste of the World to Come [me'ain Olam Ha-Ba]. This one attains through verbal confession of the heart [vidduy devarim] before the true Torah scholar [talmid chacham]. Through this he merits to know that everything that passes over him throughout all the days of his life is entirely for his good — for it all comes from the love with which the Holy One, blessed be He, loves him. This is the ultimate perfection of a person's awareness [da'as] — that he neither rebels nor becomes confused by the vicissitudes [harpatkao's] that pass over him; rather, he believes that all is for his eternal good. [And this is what Yaakov said: ""And may El Shaddai grant you mercy"" [Genesis 43:14] — "unto you" specifically. But Yaakov himself had already attained the knowledge that all was for his own good — as our Sages of blessed memory say [Shabbos 10b]: "It was fitting for him to come in chains" — for Yaakov is the aspect of "Da'as", the middle pillar [ammuda d'emtz'aisa], as is known.]

Through verbal confession [vidduy devarim] before the true Torah scholar, one thereby elevates the holy malchus d'kedushah to its root. Through this, the dominion of the nations [memsheles akum] is nullified. And through this one merits to know that all that befalls him is for his good — and he blesses over everything with the blessing "Who is good and does good" [ha-tov v'ha-maytiv] — which aspect is a foretaste of the World to Come. [See the "Tzlach" [commentary of Rabbi Yechezkel Landau] on Pesachim (50a), who writes: the intent is that in the World to Come a person will understand that he should have also blessed "Who is good and does good" even over the evil — and if so, one who knows this in this world, it may be said that he can bless "Who is good and does good" even now.]

The primary rectification [tikkun] of all sins is through the true Tzadik. And whoever wishes to merit eternal good must strive with all his might to draw close to true Tzadikim and their disciples — and pour out his whole heart before the Tzadik, that is: vidduy devarim. Through this all his sins are forgiven — for a person's sins are engraved upon his bones. For every transgression has a combination of letters [tzeiruf osiyos], and when one transgresses any prohibition, a negative letter-combination is engraved upon his bones corresponding to the letters of that prohibition. Through this he introduces the speech-aspect of that prohibition into the domain of impurity — and thereby brings the holy malchus d'kedushah into the exile of the sitra achra. And the evil combination engraved upon his bones takes vengeance upon him. But through verbal confession before the Torah scholar, the letters engraved upon his bones emerge from them — and everything is rectified.

Through the greatness of the humility [anavah] of true Tzadikim — to the point where they are in the aspect of nothingness [ayin] — through this they are able to atone for sins.

Whoever wishes to walk in the holy path must break all the evil traits [midos ra'os] that flow from the four elements [arba yesodos], as is known — and must pour out his whole heart before the Torah scholar: that is, vidduy devarim. And the Torah scholar will clarify and illuminate for him the path according to the root of his soul [shoresh nishmaso].

There are three aspects in drawing close to Tzadikim — and through these three aspects everything is rectified. They are: The first aspect: when one sees the Tzadik — through this the evil traits flowing from the two inanimate and vegetative elements [domem v'tzomayach] are nullified — namely: sadness [atzbus], laziness [atzlus], and their offshoots and evil desires — and one merits joy [simchah] and alacrity [z'rizus].

The second aspect: the charity [tzedakah] one gives to the Torah scholar — through this one is saved from the evil traits of the two animate and speaking elements [chai u-medabber], which are: idle talk [devarim b'tailim], evil speech [lashon hora], pride [ga'avah], and their offshoots.

The third aspect: when one makes verbal confession [vidduy devarim] before the Torah scholar — through this the Torah scholar guides him in the straight path according to the root of his soul. And this is the primary thing — for through it one is saved from everything.

Through idle talk and evil speech comes poverty [aniyus]. And through pride also comes poverty. Through charity given to a Torah scholar, these are rectified and one merits wealth [ashirus].

Before one has confessed and poured out his whole heart before the Torah scholar — even if he was already in the presence of the Torah scholar and gave him money — he still does not know in which path he is walking. For ""there is a way that seems straight to a man, but its end is the paths of death"" [Proverbs 14:12]. But through verbal confession before the Torah scholar, the Torah scholar guides him in the straight path according to the root of his soul — and everything is rectified.

Every time one comes before the Torah scholar he should pour out his whole heart before him. Through this you are included in the Infinite [Ein Sof]. Through this he merits to know that all that befalls him is for his good — and he blesses over everything "Who is good and does good" [ha-tov v'ha-maytiv]. And this aspect is a foretaste of the World to Come.

Through humility [anavah] one merits the shedding of corporeality [hispashtus ha-gashmiyus] and is included in the Infinite [Ein Sof] — and one knows that all that befalls him is for his good. This aspect is a foretaste of the World to Come.

The greatest of the chosen true Tzadikim draw down the sparkling of the light of the Infinite [Ein Sof] upon all who draw close and are included in their name. And this is what we observe: that sometimes a person becomes suddenly aflame [mislahaiv] in the midst of prayer and says several words with great ardour [hislahavus]. This is by Hashem's compassion upon him — that the light of the Infinite opened for him and shone. And when a person sees this sparkling — even though he himself cannot see it, his heavenly advocate [mazal] sees [Megillah 3a] — his soul immediately becomes aflame with great clinging [dveykus] to bind itself to the light of the Infinite. And in proportion to the revelation of the Infinite — according to the number of words that opened and sparkled — all those words he says with clinging [dveykus], with self-sacrifice [mesirus nefesh], and with nullification of his powers [bitul kochos]. And all of this one merits through the greatest of true Tzadikim — for only they receive from Him, may He be blessed, from the light of the Infinite; and only they illuminate within us this pleasant sparkling, each person according to what he appraises in his heart.

At the moment when one becomes nullified [misvatayl] before the Infinite as above — he is then in the aspect of ""and no man knew"" [Deuteronomy 34:6] — to the point that even he himself knows nothing of himself. However, this aspect must operate in the mode of running and returning [ratzo v'shuv] — so that his continued existence [yeshus] is maintained and he does not depart before his time, G-d forbid. For the Holy One, blessed be He, desires our service. Therefore one must not remain in that state — but only until the time when the Holy One, blessed be He, Himself comes and takes his soul; then he will be nullified in the Infinite in ultimate completeness, according to what he merits.

Through a person's clinging [dveykus] to the Infinite in the mode of running and returning [ratzo v'shuv] — so as not to become entirely nullified, as above — thereafter, when he is in the mode of "returning" [shuv], having returned to his mind and his sense of self — there remains within him the impression [reshimu] of the wondrous light of that clinging. And the reshimu then reveals to his mind the unity of the Infinite and His goodness — to know that all is entirely good and all is entirely One. This aspect is a foretaste of the World to Come. And all of this one merits through verbal confession before the true Torah scholar.

When a Jewish person is aroused to repentance [teshuvah] upon sensing even a small impurity that confuses him in his prayer and service — through his repentance he causes that even the completely wicked who have left the community of Israel [k'lal Yisrael] through their many evil deeds — even they become a throne for holiness [kisei la-kedushah] and return in repentance, and they too help those who serve Hashem Yisborach to build spiritual edifices of holiness [binyanim d'kedushah]. Amen, may it be so.

[continued]