תּוֹרָה עז

Torah 77

Even the great Tzadik is compelled sometimes to be a simple person — and to nullify himself from Torah and from his attainments. For one must also occupy oneself with the needs of the body. And if so — with what does one sustain oneself at that time — for is not the primary life the Torah? But know — that one sustains oneself then from the aspect of the sustaining of the world before the Giving of the Torah. For certainly even then the Torah was in existence — for the Torah is eternal. But then — the Torah that is comprised in the Ten Commandments — was hidden and concealed within the settlement of the world that was created in the Ten Utterances. And the Tzadik — at the time when one separates from the Torah and is in the aspect of a simple person — receives vitality from this aspect of before the Giving of the Torah — that is — from the hidden Torah. And through this one gives life to all the simple people in the world (which they call "prastakim"). For all the simple people — and even the wicked — and even the nations of the world — the distinction — all receive vitality only from the Torah — which is the primary life. And in truth — they are distant from the Torah. And therefore it is necessary that there be the great simple person over them — so that all can receive vitality through him. And therefore the great Tzadik is compelled to descend and fall into simplicity — and to be a simple person for some time. And then one sustains oneself from the hidden Torah. And through this one gives life to all the simple people in the world. And each one — proportional to one's closeness to holiness and to the above-mentioned Tzadik — so one receives through him a higher vitality from the hidden Torah. And therefore even one who is a simple person — such as one who cannot learn — or who is in a place where one cannot learn — even so one must hold oneself in fear of Heaven with everything one is able. For all receive vitality from the hidden Torah — through the great Tzadik who conducts himself in simplicity sometimes. (And see the main text.)

And even one who has fallen — G-d forbid — greatly and lies in the lowest depths — G-d forbid — even so there is great hope for one through the true great Tzadik. For through him — all can receive vitality from the holiness — wherever they are. Therefore in truth — there is no despair in the world at all [in Yiddish: "kayn ye'ush iz gor nisht farhanden"]. And however one is — even if one has fallen to the place one has fallen — G-d forbid — since one still strengthens oneself with what one has — there is still hope to return and come back to Him, may He be blessed. And the essential thing is: ""from the belly of the netherworld I cried out"" [Jonah 2:3]. For even a cry from the lowest depths is never lost forever. And one should cry before Hashem Yisborach always — however one is — until He looks and sees — Hashem from Heaven.

Wisdoms harm a person greatly. And the wise are trapped in their own wisdom. And one must distance oneself greatly from all types of wisdom that some people have — who imagine that they know wisdoms in the service of Hashem. For wisdoms are not needed at all. And the essential thing is only simplicity and wholeness and complete faith in Hashem Yisborach and in the true Tzadikim. Even though even in simplicity — one must guard from being a fool — even so wisdoms are not needed at all. And one can come to great joy through one's simplicity and faith. Fortunate is one who walks in simplicity. And one must ask greatly from Hashem Yisborach to merit to draw close to the true Tzadik. For fortunate is one who merits to draw close to him while still alive. Fortunate is he — fortunate is his portion. And the accuser focuses greatly on this — to confuse the world. For Israel are now very close to the End — and they now have longings and yearnings for Hashem Yisborach — the like of which has not existed in former times. And therefore the accuser has cunningly set up many false famous ones in the world. And also among the true Tzadikim — he has introduced conflict — until no one knows where the truth is. Therefore one must ask greatly from Hashem Yisborach to merit to draw close to the true Tzadik.