The Secret of the Blind Beggar: Ultimate Nullification and Rectifying the World

Class No. 18 | Class 1: Tuesday, Parashas Chukas, 29 Sivan 5755

An in-depth article 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) — chituch (cutting) and priyah (uncovering) — it is explained how only one who has 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 beyond our comprehension. How is it possible that the tzaddik is here with a physical body, hands, and feet, yet he has no grasp or hold on the world whatsoever? This concept cannot be grasped by the 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 at all.

The rest of the tzaddikim, who have not yet reached the ultimate self-nullification of the "Blind Bettler" (the Blind Beggar), still have a certain connection to the world, and the world still leaves some impression upon them. All eight elders (mentioned in Rebbe Nachman's Tales, in the Tale of the Cripple) are altogether just one aspect compared to the ninth, who is the Blind Beggar.

Even though there are many distinctions and levels of "high above high" among the elders, and each of them is an exalted tzaddik who remembers lofty spiritual memories—this one remembers when they cut his umbilical cord, that one remembers the candle burning, another remembers when they carried the seed to be planted, and another remembers the taste, appearance, and 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 can rectify it. A person can be an infinitely holy and pure tzaddik, but that does not necessarily mean he can rectify the world. Rebbe Nachman taught us that we must believe in all the tzaddikim, in all the Admorim (Chassidic masters), to love them and know that Divine Providence rests upon them. However, 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 Chalal HaPanui (Vacated Space) and the very first point of creation where Hashem constricted Himself—there is still a perfection above him. The highest perfection is the ultimate self-nullification of the Blind Beggar, above whom there is nothing.

"Ikh hob gedenkt gor 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 instantly through the power of his ultimate self-nullification.

The Secret of Closing One's Eyes in Moments of Pain

For this reason, Rebbe Nachman explains (Likutey Moharan, Torah 65), in a moment of suffering or pain, a person immediately closes his eyes. A baby, the very moment he feels pain, shuts his eyes.

Every pain instantly 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, they no longer have any connection to this world. This is a great and awesome concept—the knowledge that by closing one's eyes and disconnecting from the sights of the world, a person is included in the perfection of self-nullification.

Chituch and Priyah: 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 priyah (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.

However, the priyah—cleansing a person completely in his innermost being and the depths of his soul, ensuring that no 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 intermediary spiritual husk containing both good and evil), but even the chituch cannot be done perfectly except through the power of the highest tzaddik of 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 perfection.

Kelipas nogah represents the "permissible," and the permissible is sometimes more dangerous and severe than the forbidden. Regarding a forbidden act, a person knows he must do teshuvah (repentance); he becomes brokenhearted and regrets it. But regarding permissible 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 his sight by looking at this world, can cleanse a person even from the blemishes of the permissible and bring him to the perfection of inner tikkun (rectification).

Part 3 of 4 — Class No. 18

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