Rabbi David Abuhatzeira shlit"a with Wonderful Words on the Greatness of Nullification to the Tzaddik

In a lesson he delivered to the public, Rabbi David Abuhatzeira shlit"a (may he live long and good days) spoke about the greatness of bitul (nullification) to the Tzaddik; here are his words.

Regarding devekus (cleaving) and connection to the Tzaddik: Rabbi Bunim of Peshischa once walked with his teacher, the "Yid HaKadosh" (the Holy Jew), to whom he was very connected. The Holy Jew said, "One who is connected to the pure, is pure."

Reb Bunim answered him, "But the attribute of judgment has been struck (meaning, it is not so simple), for in order to be connected to the pure, one must ascend many levels, as the Baraita of Rabbi Phinehas ben Jair says: 'Rabbi Phinehas ben Jair said: Torah leads to watchfulness, watchfulness leads to alacrity, alacrity leads to cleanliness, cleanliness leads to abstinence, abstinence leads to purity, purity leads to Chassidus (piety), Chassidus leads to humility, humility leads to fear of sin, fear of sin leads to holiness, holiness leads to Ruach HaKodesh (Divine Inspiration), and Ruach HaKodesh leads to the Resurrection of the Dead' (Tractate Avodah Zarah, page 20b)."

From here we see that to reach purity one needs many levels, Reb Bunim continued to challenge.

The Holy Jew answered him: "To reach the level of bitul (nullification) to the Tzaddik is much greater than the work of purity. In the work of purity, there are only five or six levels, but the work of bitul (nullification) to the Tzaddik is without end and without limit."

The Gemara in Tractate Sukkah says: "And Chizkiyahu said in the name of Rabbi Yeremiah in the name of Rabbi Shimon bar Yochai: I can exempt the entire world from judgment from the day I was created until now; and if my son Eliezer were with me—from the day the world was created until now; and if Yotam ben Uzziah were with us—from the day the world was created until its end."

The author of the *Toldos Adam* asks: "If Rabbi Shimon said he could exempt [the world], then why didn't he exempt the world from judgment?"

The *Toldos Adam*, the grandson of the Holy Jew, answers: "Because they did not nullify themselves (bitul) to Rabbi Shimon bar Yochai. If there is no bitul (nullification) to the Tzaddik, the Tzaddik cannot exempt you from judgment."

In order to receive influence from the Tzaddik—who is the conduit of abundance that draws down blessings to the world—one must practice bitul (nullification).

Just as all the giants of the generation used to come to our master, the *Noam Elimelech* (Rabbi Elimelech of Lizhensk) zt"l (of blessed memory), to stay for Shabbos. The *Meor Vashemesh* testifies to this: "I am his student who served him, and I saw how he would take off his weekday body, hang it on the window, and on Saturday night he would put it back on." He would become so refined on Shabbos that a Neshama Yeseira (an extra soul) could be felt upon the Tzaddik.

Even the maidservants of the "Noam Elimelech" would ask for forgiveness and pardon before Shabbos, just like on the eve of Yom Kippur. When Shabbos entered at the home of the *Noam Elimelech*, the entire creation became sanctified.

Therefore, one must practice bitul (nullification) to Rabbi Shimon, to the Tzaddik, so that he may exempt the world from the attribute of judgment. The proof for this is that the Gemara says: "Abaye said: Many acted according to the way of Rabbi Ishmael and succeeded, but those who acted according to Rabbi Shimon bar Yochai did not succeed." They did not succeed because they did not nullify themselves (bitul) before him.