תּוֹרָה עא - חֲבָלִים נָפְלוּ לִי בַּנְּעִימִים

Torah 589

Through meriting to see oneself with the true Tzadik — through this one receives greatness and dominion. And the primary greatness is lowliness. As we find regarding Hashem Yisborach: ""wherever you find His greatness — there you find His humility."" And the primary resurrection for the future — that they will rise in the resurrection and live eternal life — will only be for the lowliness of each one. That is — only the lowliness of each one will be revived and rise in the resurrection for the future. For the primary wondrous delight which is the eternal life of the World to Come will be only for the true lowliness and humility of each one. And proportional to how much one truly nullifies and humbles oneself — so will one merit to live and receive the delight of the World to Come.

Through seeing oneself with the true Tzadik — through this one's mind and knowledge glimmer. And through this one receives greatness and dominion proportional to the glimmering of one's mind. And through this one merits to innovate Torah innovations as is fitting according to one's mind.

Through Torah innovations — shame [bushah] is drawn upon each one. For a person must be deeply ashamed of oneself. For a transgression is certainly a shame — G-d have mercy. For a transgression is not at all relevant or fitting for Israel — according to one's holiness from one's root. And certainly it is not at all fitting for Israel — according to its holiness — to have a transgression. But also when performing a commandment — one should also have great shame. For what merit does one have to merit to perform the commandment? And how does one dare to enter the palace of the King to perform a commandment? And one should consider in one's mind before Whom one is performing the commandment — and also the greatness of the commandment's level. For the preciousness of every single commandment has no measure. And certainly it is fitting that great shame fall upon one when coming to perform some commandment. And how does one come to snatch the "tefillin" — which are the crowns of the King — and place them suddenly on one's head? Certainly great shame should fall upon one. And if a person had shame — one would be ashamed before Him, may He be blessed — even to put food into one's mouth. For what merit does one have to have food? And the primary shame — one merits through seeing oneself with the true Tzadik. For through this one's mind glimmers — and one receives greatness — and merits Torah innovations as above. As at the Giving of the Torah — when Moshe drew the Torah to Israel — it is stated there [Exodus 20:16]: ""and in order that His fear be upon your faces"" etc. And our Sages expounded: ""this is shame"" [Nedarim 20a].

Through shame — one merits teshuvah. For the primary teshuvah — not to sin again — is through shame. As it is written: ""and in order that His fear be upon your faces"" — "this is shame" [Nedarim 20a] — ""so that you will not sin"" [Exodus 20:16]. And teshuvah is the aspect of the eternal life of the World to Come — as it is written: ""and return and live"" [Ezekiel 18:32]. And the primary life will be only for the lowliness of each one as above. And therefore through teshuvah — the lowliness of each one returns and lives and rises in the resurrection. For in every person of Israel — the lowliness of Moshe our Teacher is rooted in all 248 limbs. But this humility and lowliness is hidden in each one in the aspect of death. And therefore one does not feel in oneself this lowliness. And therefore one is distant from this lowliness. But through drawing close to the true Tzadik and seeing him — and all the more so when meriting to hear Torah from his mouth — one merits through this to Torah innovations as well. And through this one merits shame and teshuvah. And one merits that this lowliness and humility is revived within oneself. And through this each one sees and senses one's lowliness. One must pray greatly and ask very much from Hashem Yisborach to merit true lowliness and humility. For we do not know at all what true lowliness and humility is. For certainly the purpose is not to be despised and lazy (which they call a "shleymmazlnik"). For humility is the primary life of every single limb. And it is all the delight of the World to Come. And certainly the purpose of the World to Come is not to be despised and lazy etc. — G-d forbid. Therefore one must only ask Hashem Yisborach to help one merit true humility and lowliness — which is the primary life and delight of the World to Come as above. The true leader of the generation — through whom one merits all the above rectifications — must be very separated and holy — in great holiness and abstinence from the desire for immorality. And then he is fit to lead Israel. For through his very looking — when he looks upon Israel — their minds glimmer. And greatness is apportioned to them as is fitting. And they merit Torah innovations and shame and teshuvah and lowliness as above — which is the aspect of the eternal life of the World to Come. And also through him holiness and abstinence from this desire flows onto each and every one. But when Israel — G-d forbid — have no such leader — then all the world is confused and whoever wishes to seize the name seizes it. The general principle: when one comes to the Tzadik and hears from his mouth a word of Torah — and shame is drawn upon one. And one begins to feel one's lowliness — this is a sign that one was at a true Tzadik. But one who comes to some famous person and hears Torah from his mouth — and arrogance comes upon one through this etc. (the opposite is self-evidently understood).