ערך מחלקת

As is plainly evident: for sometimes a person is preoccupied with his worries and schemes — and suddenly strange afflictions come upon him, G-d protect us, that he had never even thought to think or worry about. And therefore in truth our Sages of blessed memory said: "A person should always precede prayer to trouble" [Berochois 30a]. And likewise sometimes the reverse — for the measure of good is greater [midah tovah merubah], and "the earth is full of the kindness of G-d" [Psalms 33:5]. And therefore most often wondrous salvations and kindnesses are renewed for a person suddenly — that they had not even occurred to them at all. Therefore what advantage has a person from all his thoughts and all his schemes? He must only direct his eyes upward at all times — as it is written: "Only to G-d be silent, my soul — for from Him is my hope" [Psalms 62:6]. And it is written: "Commit your way to G-d — and your thoughts will be established" [Proverbs 16:3]. And it is written: "Cast upon G-d your burden, etc." [Psalms 55:23]. Every person — however he may be — must be careful at least not to be wise in his own eyes. For the wisdoms of the world damage very — [very] — greatly. Especially when through this he comes to controversy, G-d forbid. How much more so when through this he argues against those who are more G-d-fearing and more upright than himself. And there are those who say with full mouth: "It is true that he is more G-d-fearing and more good and more upright than I — but even so, he does not conduct himself as is fitting, according to his opinion." For it seems to him that he is wise in his own eyes. This is found much in many aspects. And this damages each person more than all the sins — for controversy and causeless hatred are harder than anything. And through this the Temple was destroyed, etc. And as long as a person guards himself from every kind of controversy against the truth — and nullifies his mind before the mind of the Torah and the truly righteous Tzaddikim — he has hope always, however things may be. For the greatness of G-d has no limit — and everything can be repaired through temimus [wholeness, simplicity] and complete faith in G-d and in the holy Tzaddikim. And the essential blemish of Korach — who was of very high stature, as our Sages of blessed memory said — and yet he fell to the lowest depths because he disputed Moshe — was all through the fact that he stood on his own opinion and relied upon his own mind and was wise in his own eyes. As is alluded to in the words of our Sages of blessed memory — that he was angered and said: "It is not enough that he excluded me from the kehunah and its gifts — but he also shaved my head and made me appear a fool." Immediately he became jealous of Moshe and raised objections. It is understood that the essential jealousy was because he was determined to be wise — and therefore it is said: "Have you seen a man wise in his own eyes? There is more hope for a fool than for him" [Proverbs 26:12]. And would that he had been a fool in his own eyes and nullified his mind before Moshe — then he would have known that all that Moshe did with him was for his good and his eternal success, as explained in the inner teachings. The general principle: the essential holiness and wisdom is to nullify one's mind entirely before the mind of one's true master. And then it is good for him.

Even though one certainly must fulfill the saying of our Sages of blessed memory: "Do not be contemptuous of any person" [Avos 4:3] — and to judge everyone favorably — but one who disputes the true Tzadik and treats him contemptuously and shames him, and all those attached to him, with great shaming and disgrace — and wishes to spill their blood literally, G-d forbid — this one is from the side of Haman-Amalek, of whom it is said: "And he despised in his eyes, etc." [Esther 3:6]. And it is forbidden to acquit him and have compassion upon him. Rather, on the contrary — through striving to bring him down and subdue him — through this one fulfills the commandment of "do not be contemptuous." For through this the power of the Tzadik is strengthened — who fulfills this in perfection.

A person must have arichas apayim [long-suffering, slow to anger] — that he be slow to anger in every matter. And not become angry and not be resentful about any matter. And not look at any obstacle or confusion in his service — whether obstacles and confusions he has from himself: from his desires and his thoughts, etc. — or whether obstacles and confusions and hindrances and sufferings he has from the people of the world: from his father or his father-in-law or his wife or his relatives or other people of the world. For it is known and plainly evident that every single time some person — whoever he is — wishes to enter the service of G-d and to begin to pray with intention, etc. etc. — immediately he has countless obstacles without measure. And every person must be bold as a leopard and mighty as a lion to do the will of his Father in Heaven — to overpower everything and to pass through them all — and not to look at them at all. And to strengthen himself greatly to do his part — and to engage in Torah and prayer with intention and in the service of G-d, etc. And this is the aspect of arichas apayim — that his spirit should not be cut short, G-d forbid, interrupting his service through the obstacles and sufferings. Rather — [rather] — he should strengthen himself and be slow to anger in every matter. And not look at any obstacle at all.

A person must have arichas apayim [long-suffering, slow to anger] — that he be slow to anger in every matter. And not become angry and not be resentful about any matter. And not look at any obstacle or confusion in his service — whether obstacles and confusions he has from himself: from his desires and his thoughts, etc. — or whether obstacles and confusions and hindrances and sufferings he has from the people of the world: from his father or his father-in-law or his wife or his relatives or other people of the world. For it is known and plainly evident that every single time some person — whoever he is — wishes to enter the service of G-d and to begin to pray with intention, etc. etc. — immediately he has countless obstacles without measure.