ערך צדיק

And when a person sees in himself that he has been lying in this darkness for a long time and does not know any counsel as to how to emerge from what he needs to emerge from — and his counsel is very divided, G-d forbid — then this itself is his remedy: that he cry out to G-d about this very thing itself — about having fallen so far that he does not know the complete counsel as to how to emerge from darkness to light. For certainly there is no despair in the world at all. And certainly even in his place there are counsels as to how to emerge from darkness to light, from bad to good. Only that through his sins they have been hidden from him — in the aspect of: "Who is this who darkens counsel with words, etc.?" [Job 38:2]. And therefore his remedy is: that he know at least the truth — that he has fallen so far and been distanced so far that he does not know any counsel. And let him cry out about this itself to G-d — that He show him the counsel and the path as to how to truly conduct himself. As King David, peace be upon him, cried out much about this — for in truth even the very great Tzaddikim of very high stature — even upon them there pass — [counsels] — divided counsels in their matters and in their conduct. And as is understood from what King David, peace be upon him, cried out: "How long shall I take counsel in my soul, etc.?" — from which it is understood that greatly divided counsels passed over him. How much more so and certainly those of lower worth — how much more so those caught in the prison of desires and improper thoughts, etc. etc., G-d protect us — who must know and believe that certainly in every place they are, there is a counsel and a strategy as to how to emerge and return from there. Only they do not know the counsel — and their counsel is always divided. And therefore their remedy is: that they know the truth — that they do not know any counsel — and pray about this much to G-d. And then they can merit that the descent be the ultimate purpose of the ascent, as explained in the inner teachings. One must banish sleep from his eyes and his eyelids — to wander and seek and multiply prayer and supplication, that he merit to find the Tzadik who can heal him and bring within him the attainment of G-dliness, and rescue his soul from destruction. And for this one must break the sleep and rise at midnight and weep and cry out greatly over the destruction of the Temple and over the passing of the Tzaddikim — which is twice as hard as the destruction of the Temple. Until he merits even now to find the true — [true] — rebbe and leader, who can bring within him the knowledge of His blessed G-dliness. Through which all his lacks will be filled and all afflictions nullified and everything repaired.

The great Tzadik aforementioned — who engages in drawing close those who are distant, in whom the baal davar and his forces have seized with greatest force — descends in the very depth of his wisdom so far toward them, until it appears as if he is performing acts of youthfulness. For he speaks mundane conversation with them and eats and drinks with them — and sometimes even plays and jokes with them. And all his intention — to draw them close to G-d through this.

There is great virtue in being with the Tzadik at a time when there is a large gathering of many people of Israel with him. For certainly every single particular person is very, very far from the holiness of the Tzadik of the generation. And it is impossible to receive [illumination] from him except through the collective of Israel — through which his great illumination is drawn. And then every single particular person can also receive his illumination individually.

That teshuvah is effective for all sins — this is only from the side of chesed [kindness]. And for the sin of wasting seed [hotzo'as zera l'vatolo] our Sages of blessed memory said that teshuvah is not effective for it — for such is fitting for it, as explained in the inner teachings. But in truth there is nothing that stands before teshuvah. Only the essential repair is through the Tzadik of the generation. For he can awaken and draw upon him new chesed — until this too will be repaired.

In every generation there are many truly righteous Tzaddikim. But there is truth above truth — for certainly the level and stature of all Tzaddikim is not equal. And the greater the stature and level of the Tzaddikim — certainly his truth is greater and he extracts more. For the essential thing is truth. Until in every generation there is a true Tzadik who is the aspect of the point of truth among the Tzaddikim. Only because of the intensification of the substitutions and exchanges — through this it is very difficult to know where the truth is. For most of the time the baal davar provokes even the Tzaddikim themselves and introduces great controversy between them — to dispute this true Tzadik who is the aspect of the point of truth among the Tzaddikim. And it seems to them as if this specific Tzadik is the one who deviates, G-d forbid, from the path of truth. And from this came the aspect of the controversy of the tribes against Yosef — until "as a slave was Yosef sold" [Psalms 105:17]. And through this the matter rolled on, and our ancestors descended to Egypt and were slaves there. And likewise the controversy of Shaul — who pursued David for no cause. And as we find in many, many generations. Especially in these generations in the footsteps of the Mashiach — when the accusation and the controversy intensified even among the Tzaddikim — until one does not know where the truth is. And therefore one must pray to G-d much about this as above.

This repair that the Tzadik — in the aspect of Moshe — engages in: to elevate from forced apostasy [shmad] to will [ratzon] — this is also needed by every single person according to his level. For even the upright — when they sometimes turn away from G-d — this is considered idol worship [avodah zarah] in the aspect of shmad, G-d protect us. As our Sages of blessed memory said regarding: "And you will turn away and serve other gods" [Deuteronomy 11:16]. And the essential aspect of idolatry and shmad is the desire for money and the entanglement and bitterness of livelihood. For the adversary and the baal davar brings down each person's mind to naturalism [tiv'iyus] — and wishes to distance him from faith in Providence and the Supreme Will. And because of this one always worries about money and livelihood. And there are those who have much money and desire more and more. And all of this is the aspect of shmad. For all idol worship is embedded in money, as explained elsewhere. And the repair for this is to bind oneself to the truly righteous Tzaddikim of the generation — in the aspect of Moshe — and to multiply in holy tzedakah for the sake of Heaven, and not to be boastful, G-d forbid. And through this the illumination of the will is drawn from the aspect of Moshe who has departed — and is encompassed in the root of the will — ra'ava d'ra'avin [the will of all wills]. Until through this the holy will shines upon them in every kind of darkness to elevate them from there — [from there] — so that through this they ascend from shmad to ratzon.

Every person well knows — how many and how many times pass over him — spiritually and physically — in body and soul and money, etc. And how many and how many wondrous salvations G-d helps him each and every time. Especially in the matter of the holiness of his Judaism — which is the essential thing. And at every time and every time that passes over a person — whether in good or in hardship, whether in ascent or in descent — through all of them the Tzadik illuminates, so that Israel know what counsels to take and by what to keep themselves alive at every time — each according to the time that passes over him. In a manner that they will remain standing and will never fall or be distanced. And the essential [means] is: through binding all the times that pass over them to the last time — which is the time of receiving the reward of every person of Israel. At that time every person will merit according to his service the illumination of an overflowing will toward G-d — with a wondrous and awesome yearning. Which is the aspect of: "As now it will be said of Yaakov and of Israel: what has G-d wrought?" [Numbers 23:23] — as explained in the inner teachings. And to this time one must bind all the times that pass over him in this world. For the essential strengthening is through the will [ratzon] — that however things are and whatever passes over him — at the very least he should strengthen himself with a strong will toward G-d. For the good will in itself is very precious and important. And through this he will be awakened and will strengthen himself to always pray to G-d and to multiply the recitation of Psalms and supplications and many requests and hisbodidus — to pour out his heart like water before G-d — until G-d looks down from Heaven and sees — and shines upon him the true holy da'as to nullify the spirit of folly and to return from all sins and to draw close to G-d.

The essential [work of the] yetzer hara — which intensifies in every generation — is to hide and conceal the true Tzadik of this very generation. As is plainly visible: the essential controversy is against the Tzadik of that very generation. And afterwards — in the days that come — the world acknowledges also this Tzadik and says that he was certainly a Tzadik. Only they dispute the Tzadik of this very generation. As we saw regarding the controversy that existed against the Arizal, of blessed memory, in his own days — and afterwards all acknowledged the holiness of the Arizal and disputed the Baal Shem Tov, of blessed memory — and so in every generation. And all of this — because the essential clarification [birur] of the imagination — through which one merits complete faith — is specifically through this very true Tzadik of this very generation. And therefore the baal davar allows itself to spread lengthwise and widthwise to hide and conceal this specific Tzadik. And therefore every person must strive and draw close to the true Tzadik of this very generation — specifically. In order to merit through him specifically the perfection of the clarification of faith — as is needed for this very generation and time and moment — specifically now.

One who separates himself from the Tzadik — he is the aspect of a dry tree [etz yaveish]. For even if he innovates some innovation in Torah — it is not considered the making of fruit at all. For it is impossible to succeed in Torah and to make true fruit — except when one binds oneself to the true Tzadik. Through which one merits good longings, and good deeds, and true Torah innovations.

One who wishes to have consideration for his life — to rescue his soul from eternal death — and to be saved from the aspect of death [sitra d'musa], which is the aspect of heresies [kefirot] — and to merit complete faith, which is the very essence of life — must journey and come to the Tzaddikim and those attached to them. Which is the secret of the forty-eight cities of refuge [arei miklat] — in which the priests and the Levites dwelt. And where the killer was required to flee and escape. And these forty-eight cities correspond to the forty-eight words of the verse of Shma Yisroel — which is the foundation of the holy faith.

Our Sages of blessed memory said: "Make for yourself a teacher, and acquire for yourself a friend." And it is brought in the sacred books that this alludes to the reed [kaneh] and the quill [kulmus] with which the holy books are written. And this: "Make for yourself a teacher" — and if you cannot find him, then the remedy is through: "and acquire for yourself a friend" — that is, through the holy books written with a reed [kaneh] — bind them — [bind them] — to yourself and study them well. And through this you will be able to know who is the true teacher.

The virtue of the graves of the Tzaddikim — for they are dwellers of the dust [shochnei ofor]. Who even in their lifetimes made themselves neighbors to dust — as our Sages of blessed memory said. And through this they have the aspect of the drawing power that dust has — that is, they have the power to draw toward themselves the holiness of His blessed G-dliness and to draw the entire world toward the holiness of His blessed service. And how much more so now — after the passing — when they are literally dwellers of the dust. And then at the place of the burial of the Tzadik — the dust there is in the aspect of the dust of the Land of Israel — holy soil [admas kodesh]. In the aspect of: "the righteous shall inherit the land" [Psalms 37:29] — as explained elsewhere. And therefore it is easy to truly awaken there to His blessed service — and to strengthen the drawing power of holiness over the compelling power.

The great virtue of the graves of the Tzaddikim — for there everyone can be repaired. Even one who is between two [forces of the] adversary, G-d forbid — the great Tzadik can extract him from there — when one comes to his holy grave and wishes to return in complete teshuvah. For the death of the great Tzadik is very high and elevated and exalted. And then specifically he intensifies with all his strength to complete what he needs to complete for the benefit of the souls of Israel. For the death of the Tzadik is the aspect of prayer in the aspect of judgment [b'ves din] — for the great ba'al ko'ach [master of power] prays — and the sitra achra swallows it. And the prayer — since it is very holy and came from a great ba'al ko'ach — the sitra achra does not have the power to swallow it entirely. Rather, on the contrary — the prayer stands in its throat [b'tzavoroh] — until the sitra achra is compelled through this to vomit and expel and return all the holinesses it has swallowed — including the very essence of its vitality. And this is the secret of the repairs and extractions that were done until now through the death of the ten martyrs [asarah harugei malchus] — as is brought in the sacred writings. And in truth the death of all the Tzaddikim is the aspect of mesiras nefesh [self-sacrifice] for the sanctification of G-d's Name. Especially the death of the Tzaddikim in the diaspora — where all of this is in the manner of the prayer in the aspect of judgment. For they surrender their body to be buried in the diaspora — where the dominion of the sitra achra resides. And it seems to the sitra achra that it is swallowing this holy body. But this holy body is a great ba'al ko'ach and stands in the sitra achra's throat — until it is compelled through this to vomit greatly from within itself and from its belly — until the Tzadik completes what he began. For even during his lifetime he engaged in this all his days and gave his soul for this. And after his passing, he does not stop engaging in this holy service — until everything is completed for the good as he wishes. And therefore there — upon his holy grave — every person can be repaired. Even the worst of the worst. If he merits to come there during his lifetime and to request and pray there for the repair of his soul. And this too is the matter of the ten Psalms chapters ordained to be said there — see the inner teachings.

Through meriting to support the Tzadik [financially] — through this it is easier to receive from him the illumination of his holy da'as. Until one can merit through this to eat himself also in great holiness and to receive the illumination of will at the time of eating. Also through this — [through this] — one can receive extra illumination from the remaining da'as [hashoras hada'as] left by the Tzadik — even after his passing.

Also one can receive through this [supporting the Tzadik] an abundant flow of blessing and great wealth.

Through the journey and travel that each person makes from his place to the Tzadik — through this he elevates his place to the aspect of mekomo shel olam [the place of the world] — which is the Tzadik. And this is the aspect of what people journey and travel to the graves of the Tzaddikim — especially before Rosh Hashanah. For in the place where the Tzadik lies — that is the place of his rest — in the aspect of: "they will come to peace; they will rest upon their resting places" [Isaiah 57:2]. And the essential rest of the Tzadik is when he is bound and encompassed in the aspect of the Throne of Glory — the aspect of mekomo shel olam — where the essential rest and the inheritance reside — in the aspect of: "And a glorious throne shall He cause them to inherit, etc." [I Samuel 2:8]. And therefore there — in the place of the Tzadik's resting — every person merits that he will be judged mercifully from Above — and be judged to the scale of merit — through the aspect of mekomo shel olam.

Every time one weeps over the passing of the Tzadik and searches and seeks after him as is proper — then one draws out his holiness through the son or the disciple who fills the place of his father and master. For this is a great principle: the Tzadik does not depart from the world until another is born in his place. As our Sages of blessed memory said [on the verse]: "The sun also rises and the sun also sets, etc." [Ecclesiastes 1:5]. But one must seek and search after this very much — [very much] — especially in these generations. And therefore even though one must weep and mourn greatly over the passing of the Tzadik — even so, one must be very careful not to stumble through this and say that the Tzadik has already died and there is no more hope, G-d forbid, and that no successor or remnant of him remains in the world. For this is a very great blemish. For certainly the Tzadik has not died — and certainly the remnant [hashoras] of his holiness remains with his sons and his disciples. Only one must search and seek after this very — [very] — greatly. And through every search and seeking, one certainly finds the holiness of his remnant with his sons and disciples. Which is the aspect of: "There Aaron died, and Elazar his son served as priest in his place" [Deuteronomy 10:6] — as explained in the inner teachings.

It is the way of many people to say after the passing of the Tzadik, G-d forbid: "Now we have nothing left at all, G-d forbid." And even though from one side they speak some truth — for certainly there has not remained literally a Tzadik exactly like him. As our Sages of blessed memory said: "The face of Moshe is like the face of the sun; the face of Yehoshua is like the face of the moon. Woe for that shame, etc." — even so, even so, it is forbidden to remain, G-d forbid, with this and to say that therefore all hope is lost, G-d forbid. For the opposite is the case — for G-d will never abandon His people. And "Your dominion is in every generation" [Psalms 145:13]. Therefore one must believe that even though one must certainly pine very greatly after the true Tzadik in the aspect of Moshe — even so, one must conclude with words of comfort — to comfort and gladden oneself in his remnant: that is, the holy innovations of Torah that remain from him through his books and his disciples. For from a truly righteous Tzadik, certainly a good remnant remains forever. Only one must search and seek much as above.

And therefore there — upon his holy grave — every person can be repaired. Even the worst of the worst. If he merits to come there during his lifetime and to request and pray there for the repair of his soul. And this too is the matter of the ten Psalms chapters ordained to be said there — see the inner teachings.