ATTACHMENT TO THE TZADIK
Can a person directly benefit from the power and authority of a tzaddik – and how?
“One who attached himself to the true tzaddikim has true faith. Mashiach is the true tzaddik. One who accepts Mashiach will receive from him pure faith, and will not have misplaced his faith.”
Mashiach – Who? What? Why? How? Where? When?, Chaim Kramer, Breslov Resarch Institute, Jerusalem, p. 86.
“Little wonder then, that the torah makes attachment to tzaddikim a religious obligation by ordaining ‘cleave unto G-d’ (Deut 11:22): How is it possible to say that? But you cleave unto the sages and it will be accounted to you as though you cleave to Him.”
CD, p.95
“The stature of tzaddikim is thus seen to be extraordinarily sublime. They are on the highest level of perfection attainable to created entities, superior even to that of ministering angels … they sanctify themselves in the Divine Holiness and in turn Divine holiness attaches itself to them. They are altogether holy. Their body is holy. Their neshama is holy of holies and ruach hakodesh rests upon them in this world and in the next.”
CD, p.100
“Whatever is attached to something can be referred to by that which it is attached to. A messenger is this referred to by the name of the one who sent him. This applies to the tzaddikim.”
CD, p.101
“They believed in G-d and Moses (Exodus 14:31). If they believed Moses, surely they must have believed in G-d? But this teaches you that whoever believes in the shepherd of Israel is the same as having faith in Him who spoke and the world came into being … In like manner … speaking against the shepherd of Israel is like speaking against Him who spoke and the world came into being.”
CD, p.113
“Attachment to the tzaddik is a most significant principle. It helps man ascend on the ladder of piety and holiness to his preordained goal of attachment to G-d (Gen.28:12; Jn.1:51). It offers man concrete means to remain forever aware of ultimate reality, of his ultimate nature and purpose in life. The tzaddik is a physician of the soul, providing both preventative and therapeutic medicine for man’s soul.”
Hilchot De’ot 2:1; Shemonah Perakim, ch.3
“He is a talpiyot – the elevation for all to turn to.”
Tikunei Zohar 6:145b [Berachot 30a]
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When Jesus heard it, He said to them, “Those who are well have no need of a physician, but those who are sick. I did not come to call the righteous, but sinners, to repentance.”
Mark 2:17
These ideas correspond to certain texts found in the New Testament:
“Then Yeshua answered and said to them, “Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner. For the Father loves the Son, and shows Him all things that He Himself does; and He will show Him greater works than these, that you may marvel. For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will. For the Father judges no one, but has committed all judgment to the Son, that all should honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life. Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of G-d; and those who hear will live. For as the Father has life in Himself, so He has granted the Son to have life in Himself, and has given Him authority to execute judgment also, because He is the Son of Man. Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice and come forth—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation. I can of Myself do nothing. As I hear, I judge; and My judgment is righteous, because I do not seek My own will but the will of the Father who sent Me.”
John 5:19-30
“But I know you, that you do not have the love of G-d in you. I have come in My Father’s name, and you do not receive Me; if another comes in his own name, him you will receive. How can you believe, who receive honor from one another, and do not seek the honor that comes from the only G-d? Do not think that I shall accuse you to the Father; there is one who accuses you—Moses, in whom you trust. For if you believed Moses, you would believe Me; for he wrote about Me. But if you do not believe his writings, how will you believe My words?”
John 5:42-47
“Then they said to Him, “Where is Your Father? Yeshua answered, “You know neither Me nor My Father. If you had known Me, you would have known My Father also.”
John 8:19
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‘On the last day, that great day of the feast, Jesus stood and cried out, saying, “If anyone thirsts, let him come to Me and drink.’
John 7:37
‘Come to Me, all you who labor and are heavy laden, and I will give you rest.’
Matt.11:28
Thus just to meet and see the tzaddik is itself already a profound lesson in Torah-study and Torah-conduct (Lk.6:40).
‘A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher.’
Luke 6:40
The Rebbe-tzaddik helps man achieve this goal.
‘No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day.’
John 6:44
TEXT??
For the true tzaddik is an altogether holy personality, the personification of “Let all your deeds be for the sake of Heaven” (Avot.2:17).
TEXT – https://www.facebook.com/TheLawOfMessiah/posts/1324647704227355:0
He personifies the ideal of “Know Him in all your ways” (Pro.3:6): “da’eihu (know him) is a word signifying attachment,” (Tikunei Zohar 69:99a; Likutei Amarim, sect 236; Or Torah, 369)
attachment to G-d ad for the sake of G-d, “in all your actions – even the physical and material ones,” such as eating, sleeping, engaging in business, and so forth (Tzava’at Harivash, sect. 94; Keter Shem Tov, 282; Or Torah, 252).
TEXT?
Every disciple, when he is fully trained will be like his teacher (Lk.6:40). This does not apply just to the tzaddikim but to every individual. All of one’s doings should reflect the light and the ideals found within the Torah (Seder Hadorot Hechadash, pg.45 [21a]). Many Hasid’s call this, becoming a living and breathing Torah (Likutey Diburim, vol 2, 492 – R. Yosef Yitzchak of Lubavitch)
TEXT.
SEE: https://sites.google.com/site/therebbeiskingmessiah/the-rebbe
The Rebbe-tzaddik helps man achieve this goal. He is essentially a guide, mentor, and teacher. He is a soul-doctor and a role-model who helps and inspires his followers and ignites their souls with the fire of reverence and love for G-d (Ps.69:9; Jn.2:13-17). He unites their souls with the soul of the Torah, and thus with G-d (Jn.15:5-11).
As each individual is obligated to reach spiritual perfection, Chassidism cautions that one is not to make oneself completely dependent on the tzaddik (neglecting individual responsibility). One is not to rely on the tzaddik altogether. Everyone must also take the initiative on is own and assume responsibility for the goal of achieving self-elevation. Each one must learn to stand on his own two feet, work on himself, and not rely on the merits and blessings accruing through the tzaddik. The Baal Shem Tov taught concerning this:
“In a certain land there was a mighty warrior, and all the people of the land put their trust in him. They did not themselves learn how to wage war because they relied on this mighty warrior. But once there was a war, and the enemy cunningly stole the weapons of that warrior, one by one, until he had nothing left to fight with. Thus even as he was seized, so were all the others who had relied on him… This is the meaning of, “Happy are the people who know the blowing of the teru’ah – ” (Ps.89:16): when the people will not rely on the warrior, but will themselves know the teru’ah of war, then “they shall walk in the light of Your countenance, G-d”. For they do not rely on the great ones alone (Keter Shem Tov, sect.33 and 261). [For this emphasis on the word “Know” (as opposed to “blow” or “hear”), see Zohar 3:18b, and 149b and 231b. In this context, the tzaddik will oftentimes withdraw and conceal himself and his powers in order to cause the people to take the initiative on their own. While still effecting benevolence, he will do so in a concealed and transcendent way that will not be seen or noticed, for precisely that reason. Thus he will instill the principle of ‘eating the toil of your own hands’ (Ps.128:2), i.e., that “G-d will bless you in all you do” (Deut.15:18), which Sifre on this verse (Re’ey, par.123) interprets: “I might think that the thing will com even when man is idle; Scripture thus says, ‘In all you DO’!” Cf. Mechilta on Exodus 20:9; Avot deR. Nathan 11:1; Zohar 1:88a].
The tzaddik’s disciples and followers must realize this (great) responsibility (Or Torah, sect.455; Jeremiah 11:6; Matt.7:21-24).
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The Talmud (Kesubos 111b; Deut.4:24) discusses the following verse from the Torah (Deut.11:22; Sefer haMitzvos 6th): “You should attach yourself to Him , [i.e., to G-d],” and asks, “How can one attach oneself to G-d? G-d is compared to fire, so how can you attach yourself to fire?”
http://www.torah4blind.org/atahs/atahs-chap-3.pdf
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