Today’s learning is dedicated to the refuah sheleima of Simcha Nosson ben Zissel.

A man once dreamed that there was a great treasure under a bridge in Vienna. He traveled to Vienna and stood near the bridge, trying to figure out what to do. He did not dare search for the treasure by day, because of the many people who were there.

An officer passed by and asked, “What are you doing, standing here and contemplating?” The man decided that it would be best to tell the whole story and ask for help, hoping that the officer would share the treasure with him. He told the officer the entire story.

The officer replied, “A Jew is concerned only with dreams! I also had a dream, and I also saw a treasure. It was in a small house, under the cellar.”

In relating his dream, the officer accurately described the man’s city and house. He rushed home, dug under his cellar, and found the treasure. He said, “Now I know that I had the treasure all along. But in order to find it, I had to travel to Vienna.”

The same is true in serving G-d. Each person has the treasure, but to find it, he must travel to the tzaddik.   —   Rebbe Nachman’s Stories, The Hidden Treasure

When Rebbe Nachman noticed that his lessons were not having the desired effect on his students, he began cloaking his teachings within stories. Rebbe Nachman explained that while most people tell stories to put others to sleep, the purpose of his tales is to awaken them from their spiritual slumber. As Reb Noson teaches, these stories contain awesome lessons; every detail, every nuance carries unimaginable insight and depth. (Rebbe Nachman also encouraged his students to interpret these tales according to their understanding, thereby allowing the words to speak directly to each person.)

As Reb Noson so eloquently writes in a letter to his son (Letter # 12), “Know, my son, that the verse ‘Draw water in joy from the wellsprings of salvation’ (Isiah 12:3) pertains to all the words of Rebbe Nachman, for they are truly wellsprings of salvation; they are a well that never runs dry. The Rebbe’s words are living and enduring, beautiful and trustworthy forever and ever. His guidance and life-saving advice will never run out. No matter what happens, you can always draw strength from his awesome words, because they illuminate for us our Blessed Creator’s greatness and His abundant lovingkindness and mercy, which is the world’s salvation. Wherever we stand in life, our hearts can rejoice in Him. May we always be happy over Him and His salvation.”

In this parable, Rebbe Nachman is teaching us that we each possess at least one trait that is uniquely ours, a trait that yields incredible value and possibility, it is our very own hidden treasure. Similarly, the Chiddushei HaRim teaches, “There is something Hashem loves about you, that only He knows about.” However, for us to reveal and access this quality, for us to realize and fulfill our true potential, we must seek out and bind ourselves to the “true Tzaddik.” (See also Likutey Moharan I 34:4)

As Rabbi Chaim Kramer elaborates, “Which trait and characteristic do I excel in? Which is my area of excellence? For this, you need advice. You need proper counsel. This is where the need for binding yourself to the Tzaddik is important. To find your point of excellence, your hidden treasure, being attached to the Tzaddik has no equal.”

(In this weeks Torah portion, we are told that prior to his passing, Yaakov blessed each of his sons. The verse states (Bereishes 49:28), “And he blessed them, each one according to his blessing (or strength), he blessed them.” Interestingly, the verse begins in singular form (“each one according to his blessing”), and then shifts to one of plurality (“he blessed them”). Rabbi Dani Staum explains that Yaakov was able to identify each one of his son’s specific and unique strengths and talents, and therefore blessed each one accordingly. (As the verse states (Mishlei 22:6), “Educate the child according to his path.”) But in essence, Yaakov was teaching his children that when each one of them fulfills their potential, utilizing and actualizing their G-d given talents and capabilities, that is the greatest blessing for the entire nation. When each person achieves their individualized potential, that is the greatest blessing for everyone.)

(Similarly, the verse states (Bereishes 37:2), “And Yosef was a ‘naar’ with the sons of his fathers wives, Bilhah and Zilpah.” The title “na’ar” typically denotes a young or youthful person. However, in the very next verse, when referring to his relationship with his father Yaakov, the Torah refers to Yosef as “ben zekunim,” a child of old age, inferring a more adult or mature demeanor. The Kli Yakar explains that these verses teach us of Yosef’s ability to adapt and interact with different personalities, regardless of what level they were on. Yosef HaTzaddik was able to connect to all. As Rabbi Shais Taub said, “One who is truly great, can relate.”)    

Rabbi Yaakov Klein writes, “Someone once asked the Lubavitcher Rebbe what a Rebbe does. He answered that the Jewish people are like the earth that contains nature’s treasures hidden underneath. The question is, where to dig? Freud dug in the human soul and found trash. Adler found big, heavy stones. But when a Rebbe digs, he finds gold, silver, and diamonds.” (My Rebbe, pg. 3)

(Reb Simcha Bunim of Peshischa also taught, “Everyone has a treasure in his own backyard.” As Rabbi Moshe Bamberger elaborates, instead of looking at others with a sense of envy and jealousy, we are to look inward. “It is there you will discover the treasure of your life.”)

“In the words of Rebbe Nachman (Likutey Moharan Tinyana 7:7): For there are those who ‘rest in the earth,’ people who linger on a low spiritual level. It appears to them as if they are far from Hashem. The tzaddik’s obligation is to inspire and awaken, an aspect of ‘Awake and sing, those who sleep in the earth,’ revealing to them that Hashem is with them and that they are yet close to Him, for ‘The world is filled with His glory.’ He must strengthen and inspire them so that they will not give up on their situation, G-d forbid, because they are still next to Hashem and yet close to Him.”

Similarly, Rabbi Avraham Twerski zt’l writes, “The Rebbe of Kotzk asked a young man who came to his court, ‘What brings you here?’ The young man answered, ‘I came to find G-d,’ to which the Rebbe responded, ‘Then you made a long trip for nothing. Hashem is everywhere. You could have found Him back home.’ Perplexed, the young man asked, “Then what are we supposed to come here for?” The Kotzker answered, “To find yourself young man. To find yourself.”

Based on the Mesillas Yesharim, Rabbi Moshe Kormornick writes, “The leaders of the generation are referred to as ‘The eyes of the Nation’ (Bamidbar 15:24) – they have a much higher vantage point than us. As such, they can see where people are heading and the obstacles they are heading toward… To us, stuck in the maze of life, it is not always apparent whether we are heading in the right direction. But if we seek out those who have raised themselves to a higher viewpoint, we can be confident that their advice and instruction will lead us to our intended destination.”

Similarly, Rebbe Nachman advises, “Draw close to the tzaddikim and walk in the paths along which they guide you. Follow their teachings and the truth will be inscribed within you.” (Advice, Tzaddik # 9)

Rabbi Kramer writes, “There is a widely held inaccuracy that the concept of the Tzaddik was introduced by the founding fathers of the Chassidic movement. While there are certain aspects of the Tzaddik’s role which definitely did have their beginnings with the Baal Shem Tov and his followers – most of which in any case have no place in Rebbe Nachman’s teachings (dynasties, dress codes and the like) – the concept of the righteous individual and his greatness has always been a part of Judaism and appears throughout the holy writings of our people. Thus, what is the greatness of a Tzaddik and the Tzaddikim? Our Sages taught:

For the merit of even one Tzaddik, the world was created (Yoma 38b).

The entire world stands upon one Tzaddik, as is written, “The Tzaddik is the foundation of the world” (Chagigah 12b).

G-d decrees and the Tzaddik has the power to nullify the decree. But, the Tzaddik decrees and G-d fulfills his decree (Moed Katan 16b).

In the Future, the angels will behold the Tzaddikim and exclaim, “Kadosh! (Holy!) – just as they now exclaim before G-d (Bava Basra 75b).

If the Tzaddikim would so wish, they could create worlds (Sanhedrin 65b).

So meritorious are the Tzaddikim, that they are able to placate G-d and nullify decrees (Bereishis Rabbah 33:3).

Not only are Tzaddikim able to nullify decrees, but they are afterwards blessed for this (Zohar I:101b).

Tzaddikim draw down [and reveal] G-d’s Divine Presence in the world (Shir HaShirim Rabbah 5:1).

All blessings in this world come about in the merit of the Tzaddik (Zohar I:189a).

“And so on. It would take literally a whole book just to quote from our Sages, from the Talmud, Midrash and Zohar, about the greatness and awesomeness of the Tzaddikim. The above is just a small sampling, to try to open our hearts and minds to what the True Tzaddik is; and how important it is that we try to understand this greatness.”

Similarly, Rabbi Yaakov Klein writes, “The early writings of the talmidei Baal Shem Tov abound with references to the ‘Tzaddik.’ While there are those who mistakenly believe that this concept was an innovation of the Chassidic movement, it must be clearly stated that the institution of a spiritual leader has always played a role throughout our nation’s history. There are countless teachings in Chazal regarding the importance of attaching ourselves to these leaders. To a much greater degree than the classical Torah scholars, the exalted Kabbalists revealed the incredible significance a tzaddik plays in the larger scheme of the world’s existence.”

“Even though Chazal and all the leaders throughout the generations discussed the importance of tzaddikim, the holy Ba’al Shem Tov placed an even stronger emphasis on the tremendous benefit gained by the connection to a tzaddik. The question arises: What is the practical role of the tzaddik? What is his place in our avodas Hashem?”

“The answer is that although the tzaddik’s obligations are many, the main focus of his work is to draw his adherents ever closer to the Master of the world. He does this by teaching exalted lessons which broaden the mind and expand the soul, guiding each student to his particular path in avodas Hashem. By way of his lofty intentions, he works to bring Heaven down to earth and ignite the fire of spirituality within his followers. Perhaps most importantly, the tzaddik’s job is to strengthen and encourage, to find the spark of holiness inherent in each Jew and draw it out into the open through his words of inspiration.”

Rebbe Nachman teaches that the Tzaddik is “all that is in the Heavens and in the Earth” (Divrei HaYamim I, 29:11). As the Zohar states, “Who is it that binds together Heaven and earth? The Tzaddik!” (Zohar III:257a). The Tzaddik unites the Upper World with the lower world, and all that is in them. With this, the revelation of G-dliness can be made. (see Likutey Moharan II, 7:7)

As Rabbi Kramer writes, “The Tzaddik is a bridge between the spiritual and the physical. He is above the physical and yet is not, nor can he ever be, as spiritual as G-d. What then is this ‘bridge’? Only when one understands this concept, can one begin to grasp the true nature of greatness and the Tzaddik. The Tzaddik has transcended the physical and is capable of grasping what spiritualism is truly about. With his mastery, he can take the most wondrous aspects of G-dliness and bring them down to a level to which the simplest person can relate. Rebbe Nachman teaches (Likutey Moharan I, 30:2), “A person should pray extremely hard to find someone that can explain G-dliness to him. Such a person is very difficult to find. It takes a truly great teacher to be able to explain the great wisdoms of G-dliness.”

Similarly, commenting on the verse “Moshe brought the people forth from the camp toward Hashem” (Shemos 19:17), Rabbi Twerski zt’l cites the Sfas Emes who says that the function of a Jewish leader is to draw the people out of their earthly preoccupations and bring them closer to Hashem. As Rabbi Twerski zt’l writes, “When Moshe asked Hashem to appoint his successor, he stipulated that it should be someone ‘Who shall take them out and who shall bring them in’ (Bamidbar 27:17), meaning, who shall take them out of their earthly status and bring them closer to Hashem.”

And this, says Rebbe Nachman, was his primary mission in this world. As he states (Tzaddik # 307), “I came into the world only to bring Jewish souls closer to G-d.”

The brave and courageous Tzaddikim accept responsibility for the souls of our nation, ensuring that nobody ever feels lost or abandoned amidst their spiritual journey. As Rabbi Twerski zt’l retells, “When the Yehudi HaKadosh passed away, his disciples met with Reb Simcha Bunim of Peshischa to determine whom they could turn to as their next Rebbe. Reb Simcha Bunim told them the following story: A young shepherd fell asleep late in the afternoon. When he awoke, he was afraid that some of his sheep might have wondered off while he slept, but it was a clear night and by the light of the moon he saw the sheep were resting; when he counted them, they were all present. Full of gratitude, he thanked Hashem for His kindness of protecting his sheep. “Ribbono Shel Olam!” he cried. “How can I repay you for Your kindness? I promise that if You give me Your sheep to watch, I will care for them and I will not fall asleep while watching them.” Reb Simcha Bunim concluded, “If you can find a shepherd like that, he can be your Rebbe.” All the disciples exclaimed in unison, “You are our Rebbe!”

On a deeper, loftier level, Rabbi Kramer explains, “The holy Ari writes that the souls of most people are like leaves on the branches of the greater souls, those of the Tzaddikim (Sha’ar HaGilgulim # 38). Thus, each Tzaddik has his ‘leaves,’ the souls for which he is responsible. The greater the Tzaddik, the more souls he has in his care. And the True Tzaddik, the leading Tzaddik, has all the souls under him. Rebbe Nachman teaches (Likutey Moharan I, 70): There is a Tzaddik who is the foundation of the world. In him are rooted all the other souls, even those of the Tzaddikim. Some are [main] branches. Some are branches of these branches. The Ari comments on the verse (Bamidbar 11:21), “Six hundred thousand souls are those at my foot,” that all six hundred thousand Jewish souls were but parts of Moshe’s soul (Shaar HaPesukim 2:3; see Likutey Torah, B’ha’aloskha where it states that Eliyahu HaNavi attained a similar level).”

Lastly, we must remember that the Tzaddikim’s capabilities and strengths are even more powerful and effective after they leave this world (Chullin 7b). As the Zohar states (Zohar I:183a), “Great are the Tzaddikim, for even though they have passed away, their merits last for generation after generation.” Similalrly, the Zohar teaches (Zohar III:71a), “Were it not for the prayers of the Tzaddikim who have passed on, the world would not last even for one moment.”

As Rabbi Kramer writes, “The power and ability which the Tzaddikim possess to rectify souls is even greater after the Tzaddik passes away from this world. Our Sages teach: Avraham takes the Jews out of Gehennom (Eruvin 19a). Yitzchak pleaded the case of the Jews and saved them (Shabbos 89b). During the Babylonian exile, it was Rochel who forced G-d, as it were, to take an oath regarding the Redemption of the Jews (Pesicha d’Eichah Rabbasi 24). Moshe defended the Jews from Haman’s assault against them (Esther Rabbah 7:18). And so on.”

“When he was on his deathbed, Rabbi Yochanan ben Zakai began to weep. His disciples could not understand why such a great and holy man would have to cry. ‘There are two paths before me,’ Rabbi Yochanan told them, ‘one to Gan Eden, one to Gehennom. I do not know which path I will be led upon’ (Berachos 28a). Rebbe Nachman asked: ‘Do you really think that Rabbi Yochanan was afraid of being sent to Gehennom?’ The answer is this. Rabbi Yochanan did not know whether he had reached the level of being worthy to enter Gehennom and remove some souls from there while he himself was on his way up to Gan Eden (Tzaddik # 602).”

“The Tikkuney Zohar adds: The Tzaddik enters Gehennom to remove all those souls which considered repenting but did not. The Tzaddik intercedes on their behalf (Tikkuney Zohar 32). The Ari also writes that the Tzaddikim work to correct, rectify and elevate all the souls of those who need rectification, even after they themselves have passed away (Shaar Hakavanot, Mizmor Shir L’Yom HaShabbos). In fact, this is their main objective, to see that every soul is rectified. Rebbe Nachman added: When Mashiach comes, he will rectify everyone (Aveneha Barzel p. 21 # 4). On the night before he passed away, Rebbe Nachman told his followers, “What is there for you to worry about, seeing that I am going before you.”

In closing, the Tzaddikim provide us with clarity, purpose and direction. Their guidance is essential to our spiritual development and growth, as they add authenticity and vitality to our devotions. They refuse to give up on any member of this nation. Instead, they identify and highlight the inherent goodness within each person, illuminating our truest potential. By revealing the light in the darkest of moments, the Tzaddikim provide us with new perspective and hope for a brighter, more meaningful future. Following the guidance and advice of the tzaddikim, will lead to the most tranquil, joyous, and fulfilling life – both in this world and in the World to Come.

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