The Holy Yeshivah

Meshivas Nefesh 31 – Elucidated

“Bring ruin to the speakers of falsehood. And as for me, in your abundant kindness I will enter your house” (Tehillim 5; 7-8). Our sages taught in the Medrash that “the speakers of falsehood” refers to Doeg, Achitophel and King David’s other opposers, and that with the continuing verse King David was in essence saying: “and I too have done as they did” but nevertheless “In your abundant kindness I will enter your house”. Every person must say the same regarding himself, specifically one who feels the great pain of his sins. He must enliven and strengthen himself greatly with the kindnesses that Hashem has done with him; that he merited to come close to the true Tzaddik and at least does not oppose him, that he has the merit of being included in the holy Yeshiva and holy Beis Medrash of the followers of the true Tzaddik. He should say to himself: “I too have done the same as the opposers, and nevertheless in the great mercy that You have bestowed upon me, ‘I will enter your house’” – this Beis Medrash, which is my hope for eternity.

For the truth is that in every generation there is a Beis Bedrash of students with a true teacher where they involve themselves with true Torah novelties which can bring close to Hashem all the distant souls that are very difficult to grasp and bring close to holiness. There are those who have even fallen to the depths of hell and the lowest pits because of their sins and filthy thoughts, especially sexual lust which is the main aspect of the evil inclination, as the Zohar teaches. There is an evil inclination that is truly vile, disgusting and exceedingly filthy, and whoever it comes in contact with, G-d forbid, has great difficulty escaping from it. It is very detestable and it chases after one who wishes to trap it, attacking him at every moment. This is the “evil encounter” which we pray every day to be saved from.

About this our sages said: “If this vile one encounters you, drag him to the Beis Medrash” (Kiddushin 15a), for this is the main rectification, to draw one’s thoughts into the holy Beis Medrash mentioned above. Through this itself; through reminding oneself that he is included in this group, “if [the evil inclination] is [as hard as] a stone, it will be melted”. For from this Beis Medrash emerges a holy and pure spring that can purify all the exceedingly fallen souls, through the deep and holy advice that flow from it. It can raise them from the depths and return them to Hashem.

Therefore, one who merits being included in this holy Beis Medrash, must strengthen himself tremendously. He must believe and know that every good point and every tiny holy arousal to break away from the evil thoughts and to draw himself to holiness; all that he struggles to the best of his  ability to do some good, even though he has many falls amidst this, even if it has been so thousands of times – nevertheless, not a single good point is ever lost. This is because the true Tzaddik, who is the Rosh Yeshiva, uplifts and gathers everything into the building of holiness and builds wondrous structures with them. He does this specifically by uplifting the aspect of ‘arousal from below’ from the lowliest places, for this is the main rectification of all the worlds which are dependant upon the arousal from below of man, specifically because he possesses free-will. The lower the place is, the more precious and dear is the holy arousal that arise from there; through this the true Tzaddikim build the aspect of the Mishkan and Beis Hamikdash in each generation. Eventually, through this, the last and eternal Beis Hamikdash will truly be built.

A man walks through the forest on a chilly winter night, raindrops beat upon the ground and the icy wind blows with cruelty upon his face. He is alone, amidst a seemingly endless muddy and dark swamp.  The only thing in his mind – the yearning for a warm cozy house and a bowl of hot soup to warm his bones….

According to what a person goes through in this world, it is impossible to describe just how much one needs to  strengthen himself in order to learn torah, to pray, and to stand up to all the difficult challenges. The soul screams out for a warm and sheltered house, a place to be refreshed, where it can find help, advice and salvation. Indeed, for this reason Yeshivas are established for the young, to serve as an Ark of Noach by providing protection from the flood of atheism and confusion that wash away all who stand in its path. But what should he whose time has come to leave the Yeshiva do? Who will come to his aid, to save him from all that he will endure in the future? If even in the Yeshiva itself one needs so much heavenly help to serve Hashem truly and to guard ones thoughts, what will be outside the shelter of its walls?

Does such a thing truly exist, a ‘Yeshiva’ that accompanies a person throughout his entire life, that gives him the ability to endure the ups and downs, that provides a feeling of warmth and that offers guidance for every situation.

Indeed it does, Reb Nosson teaches us above. This is the reason why drawing near to the Tzaddik is the foundation of Chassidus. On the one hand they reveal to us how to serve Hashem with truth and pure intention, to merit to love and fear of Hashem and to proceed gradually from level to level in D’veikus with The Creator. On the other hand, they provide us with shelter, warming our hearts in times of difficulty and reminding us that we belong to Hashem and can always bring Him joy. They instill us with the knowledge that through the power of the ‘Rosh Yeshiva’, every drop of good is gathered and raised into holiness.

Guidance is always available; there is not a moment without closeness to Hashem. Sometimes this closeness is achieved through exertion in Torah and tefillah, tasting the sweetness of every word, and sometimes it is through encouraging ourselves and rejoicing in our good points.

About this we should burst forth in praise and say “And I, in Your abundant kindness, will enter Your house” – I, however I may be, even if my actions seem exactly like those who oppose holiness, G-d forbid, nevertheless I have merited “In Your abundant Kindness” to be included in the building of holiness and to have a share in the rectification of the world.