The Secret of the Blind Beggar: The Ultimate Nullification and the Rectification of the World
Lesson No. 18 | Lesson 1: Tuesday, Parashas Chukas, 29 Sivan 5755
An in-depth discourse explaining the difference between the various levels of tzaddikim and the level of the "Blind Beggar," who reached the ultimate state of bitul (self-nullification). Through the secrets of the bris milah (circumcision)—specifically chituch (cutting) and priah (uncovering)—it is explained how only one who has absolutely no grasp or hold on this world is capable of cleansing the inner depths of the soul and rectifying the world completely.
The True Tzaddik's hold on this world is a wonder that is completely beyond our understanding. How is it possible that the tzaddik is here with a physical body, hands, and feet, yet he has absolutely no grasp or hold on the world? This concept cannot be grasped by the human mind at all, because the way the True Tzaddik is attached to the world is incredibly subtle. In truth, he has no connection to this place whatsoever.
The rest of the tzaddikim, who have not yet reached the ultimate bitul of the "Blind Beggar," still have some connection to the world, and the world still makes some impression upon them. All eight elders (mentioned in Rebbe Nachman's Sipurei Ma'asiyos, in the Tale of the Cripple) are altogether considered just one level compared to the ninth, who is the Blind Beggar.
Even though there are many differences and levels of "high above high" among the elders, and each one is an exalted tzaddik who remembers lofty spiritual memories—one remembers when they cut his umbilical cord, one remembers the candle burning, one remembers when they took the seed to plant, and another remembers the taste, the appearance, and the smell—nevertheless, they are still not at the level of one who can rectify the world.
Rectifying the World Belongs to the One with No Hold on It
Only one who has absolutely no hold on the world at all can rectify the world. A person can be a tzaddik, infinitely holy and pure, but he cannot necessarily rectify the world. Rebbe Nachman taught us that we must believe in all the tzaddikim, in all the Rebbes, to love them and know that Divine Providence rests upon them. However, tikkun olam (rectifying the world) is an entirely different matter.
Even the eighth elder, who is the highest of them all and remembers the "appearance" or the "nothingness"—the Vacant Space and the very first point of creation where Hashem constricted Himself—still has a perfection above him. The highest, ultimate perfection is the absolute *bitul* of the Blind Beggar, above which there is nothing.
"Ich hab gedenkt gar nisht" (I remember absolutely nothing).
The Blind Beggar has no connection to the world whatsoever, and he never looked at this world, not even for the blink of an eye. Therefore, for him, rectifying the world is not a matter of "work" or effort; rather, everything is accomplished immediately through the power of his ultimate bitul.
The Secret of Closing One's Eyes During Pain
Because of this, Rebbe Nachman explains (Likutey Moharan, Torah 65), during times of suffering or pain, a person immediately closes his eyes. A baby, the very moment he feels pain, shuts his eyes.
Every pain immediately elevates a person to *Alma D'Asei* (the World to Come), and the moment he closes his eyes, he is completely included in the aspect of the Blind Beggar. When one closes their eyes, there is no longer any connection to this world. This is a great and awesome realization—knowing that by closing one's eyes and disconnecting from the sights of the world, a person is included in the perfection of bitul.
Chituch and Priah: The Eight Elders and the Blind Beggar
These two aspects—the eight elders and the Blind Beggar—correspond to the two parts of the bris milah (circumcision): chituch (cutting) and priah (uncovering).
The chituch is the nullification of the impure kelipos (spiritual husks). This is something the eight elders can accomplish. They know how to distinguish between good and evil, to cut away the impure skin, to create a boundary, and to separate a person from evil, giving him the strength to overcome his evil inclination. When a person draws close to these true tzaddikim, he separates from evil and leaves it behind.
But the priah—to cleanse a person completely on the inside, in the very depths of the soul, so that not a single evil thought or trace of bad remains within him—this can only be accomplished by the True Tzaddik, the Blind Beggar.
The eight elders perform the chituch and nullify kelipas nogah (the glowing husk, a mixture of good and evil), but even the chituch cannot be done perfectly except through the power of the tzaddik who is higher than them all. Only in the merit of the holiness of the supreme elder, the Blind Beggar, who never looked at this world even for the blink of an eye, can kelipas nogah be nullified with ultimate bitul.
Kelipas nogah represents the "permitted," and the permitted is sometimes more dangerous and severe than the forbidden. When it comes to a prohibition, a person knows he must do teshuvah (repentance); he becomes brokenhearted and regrets his actions. But with permitted things, a person is liable to sink into them and never do teshuvah at all. Only the power of the Blind Beggar, who never blemished himself by looking at this world, can cleanse a person even from the blemishes of the permitted, bringing him to the perfection of inner tikkun (rectification).
Part 3 of 4 — Lesson No. 18