The Depth of Lowliness: The Immense Power of One Who Struggles in Serving Hashem

Lesson No. 21 | Monday, Tuesday, Wednesday, Thursday, Parashas Balak, 5, 6, 7, 8 Tammuz 5755 (Continued in 22)

Is the service of Hashem of someone who struggles more important? An inspiring article on the immense power of those battling the evil inclination, the critical importance of binding oneself to the true tzaddik, and the severe warning against speaking lashon hara (derogatory speech) about community leaders.

"The 'Heichal HaBracha' says that the lowliest person in the world—this is the rule: the lowlier and lower a person is, the more yichudim (spiritual unifications) he makes in Heaven."

There are people for whom waking up for Chatzos (the midnight prayer), doing Hisbodedus (personal secluded prayer), going out to the field, or waking up for vasikin (sunrise prayer) are things that come very easily. For them, these actions do not necessarily create a great yichud. The true unification is made specifically by the one who struggles. The one who finds it hard to wake up, hard to pray, hard to even say the words. The more lowly a person feels, the greater the tikkunim (rectifications) he accomplishes.

Over such a person, the Shechinah (Divine Presence) boasts and says:

"See the creations I have raised!"

Even a small soul in Israel who humbles himself, overcomes his desires, and walks with shmiras einayim (guarding the eyes) accomplishes great and wondrous things. There is a person who is born with holiness and a natural inclination to guard his eyes, and he does not have a large evil inclination. But the greater a person's evil inclination is, and the harder his struggle—the more tremendous the spiritual unifications he makes when he closes his eyes, stops his thoughts, and overcomes the evil thoughts.

Such a person recognizes that the Satan and the primordial serpent are trying to impregnate themselves within him. He understands that if he does not stop, he might turn into a serpent himself. He sees that everything he thinks, looks at, or speaks is tainted by the aspect of the serpent, and escaping this is as difficult for him as the agonies of death. Yet, specifically from within this struggle, as he tries to emerge from the impurity within himself, he creates the greatest spiritual unifications in Heaven and on earth.

Such a person protects the entire generation and sweetens all the harsh decrees and judgments from upon the Jewish people, until slowly he transforms into a completely new creation. Specifically the person who is the lowliest and struggles the most is the one who nullifies the decrees, draws down complete healing, blesses barren women with children, and draws down an abundance of parnassah (livelihood) and a good life for the entire world.

The Condition for Elevating Suffering: Binding Oneself to the True Tzaddik

How can a person truly merit to shine from this point of lowliness? He must believe that he is indeed the lowliest and worst of all, but at the same time understand that the tikkun (rectification) of the world depends specifically on him. If he only makes an effort and strengthens himself a little bit—through him, the world will be rectified.

However, the Komarno Rebbe adds to this that there is an additional, essential condition: a person must be attached to the truth. He must know who the true tzaddik of the generation is, and be attached with all his heart and soul to the root of the tzaddik's soul. We are all sparks of the true tzaddik, and only when a person is attached to the root of the "Head of the Children of Israel," the tzaddik of the generation—only then can the tzaddik elevate all of his spiritual work.

When a person guards his eyes, wakes up for Chatzos, and studies Torah amidst hellish suffering, when it is hard for him to sit on the chair for even a single second—he must remember that the nations of the world also exert themselves and suffer for their goals. Even a non-Jew who sits and studies in a university experiences difficulty and torment. If so, how are you better than him? What is the difference between your suffering and his?

The difference lies in the connection. When a Jew binds his service to the true tzaddik, the tzaddik elevates all of his suffering and sorrow. Through this, he merits to sweeten judgments from the entire world, from his family, and from all of the Jewish people. The tzaddik is the "master of the house" over the world, and only he can clarify and elevate a person's self-sacrifice for the good.

After all, the nations of the world also practice self-sacrifice, and sometimes it seems they sacrifice themselves even more. If so, who is even looking at your self-sacrifice? What impression does it make in Heaven? Furthermore, a person can sacrifice himself for the Torah and be filled with arrogance: "I will be a scholar, I will be a genius, I will be a tzaddik!" But when a person is bound to the true tzaddik, an illumination from the point of true lowliness awakens within him. Then there is an elevation for all of his deeds, until slowly he becomes purified, turns into an angel, and is included within the true tzaddik.

Begging for Mercy Not to Miss the Tzaddik

This connection is not simple at all. A person can miss the true tzaddik in a single second. To merit drawing close, he must beg for mercy with weeping and supplications before the Master of All, that He should not banish him from the tzaddik.

It is brought in the name of Rabbi Uri of Strelisk that if a person goes to the true tzaddik "on the way," as if it is part of his travel itinerary—he will receive nothing from him. The tzaddik must be outside of your natural route. Only when you toil and go out of your way do you have "reward for your steps," and only then can you receive from the tzaddik. If the tzaddik is "on your route" and you made no effort for him, you have accomplished nothing.

Therefore, Reb Nosson lived far from Rebbe Nachman, and Reb Nachman of Tulchin lived far from Reb Nosson. To reach the tzaddik, a person must cry and beg for mercy that he not be distanced.

The Danger of Speaking About Tzaddikim and Leaders

The great danger is that if a person does not pray for this, he might be drawn after false leaders. But here lies a severe warning: God forbid to think or say about a certain person that he is a "false famous leader" or a "Jewish demon." It is forbidden to cast aspersions on any great person or tzaddik. How do you know? Perhaps he serves Hashem with true lowliness?

"A broken and contrite heart, O God, You will not despise"

Part 1 of 4 — Lesson No. 21

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