meta: {"file": "/data/tomer/Sefaria-Export/txt/Musar/Maamar Mezake HaRabim/English/merged.txt"}
text: Maamar Mezake HaRabim
  מאמר מזכה הרבים
  merged
  
  This file contains merged sections from the following text versions:
  -Maamer Mezake Es HaRabim. Trans. Meisels and Kutnowski, Ontario, 2019 
  -
  
  Maamar Mezake HaRabim
  
  
  
  
  
  "And those that bring many to be righteous will be like stars forever" (Daniel 12:3).
  Just as in a time when a person recognises his deficiency, commensurate with the level of his recognition, will he become awakened and stirred to seek an avenue to correct his deficiency. Then, he will try every endeavour that will bring close this goal, and will stand by it. Therefore, all the more so, when a person recognises the tremendous lacking that there is in this world, from the precarious teaching of this young generation - that many dead have fallen and all the mighty are slain - it requires one to awaken and girdle all of his strengths to stand in the breech to remove the obstacle and raise up the real goal (- the purpose of our existence). And, so, it is in this time, when the stronghold of the doctrine of Sin, has spread even over the children of the Torah academies, and we find all pathways of the Torah desolate, and the only remnants are but a treasured few who stand on their watch, and don’t move from their place. Surely, know; if there are no lambs, there are no goats’, and it is possible, with the passing of time, that the Torah could be forgotten from Yisrael, heaven forbid. Because of this, a person is required to awaken from his deep slumber and contemplate on the dangers which hover right in front of his face. With strength and purpose, he must go out and to work with every talent and passion to do all that is within his power.
  Know, that those who are close to feeling the splendour of the Torah and Awe of the Almighty are only those who think in the Torah of Hashem, day and night, only those who understand the heights of perfection, and the deficiencies of the crooked and viral educational system that continues without reproach. Because of this, the obligation is placed on them to do in this matter all that is in their abilities, and not to exempt themselves with any reason or excuse, and not have remorse over their own time and self-improvement. Because this responsibility is comparable to saving the life of the entire world.
  Know, because this service is not clear to them - its roots, and its branches, its obligation and its starting points - it is therefore met with excuses and self-exemption. Because of this, we find an obligation to explain this matter and all areas of error in order that a person should recognise that he is unable to exempt himself from this in any manner. And we understand that there are ten questions that have not been clarified sufficiently in the matter of this service, of “Bringing Merit to the Many”.
  1) Is there an educational track to prepare educators in community service until they are fit for this?
  2) Is there a need to carry the additional burden of the physical duties and the like?
  3) Is there what to push this matter to the greats of the generation, and strengthen an individual's case to be exempt?
  4) Is there anything that will allow an individual to exempt himself from community services?
  5) Does the Torah obligate being exiled from place to place in order to spread the Torah?
  6) Is it in the ability of individuals to impact the enter world without any substantial means except with his spirit?
  7) Is it obligatory to such an extent to look into all matters of the children and to investigate all of their on-goings to correct them?
  8) Is community service counterproductive to self-improvement?
  9) Is it optimal for one to understand the peticulars of the people before taking action?
  10) Is it optimal for one to become a community servant, while refusing to accept upon himself its responsibility?
  Because of all these questions and doubts, the one who wants to begin cannot begin, and stalls those who have already begun. Therefore, we find an obligation to explain these matters, one by one, according to the sources of Chazal.
  
  
  
  Chazal bring down that when Rebbi Chananiya and Rebbi Chiya debated, Rebbi Chananiya said to Rebbi Chiya, “Would you content with me if, heaven forbid, the Torah were forgotten from Yisrael that I would return it with my sharp intellect? Rebbi Chiya said to Rebbi Chananiya, “Would you content with me that my labour for Torah has insured that it will never be forgotten from Yisrael. What did I do? I went and sowed flax, twisted nets, trapped deer, fed the flesh to orphans, made parchment from their skin, wrote the five books of the Torah, went to a town and taught five children the five books, taught six children the six orders of the Mishna, and I said to them, 'Until I return, teach each other and review with each other.' And my labour for Torah has insured that it will never be forgotten from Yisrael.” And, on this, Rebbi said, “How great is this act of Chiya” (Bava Metziya 85b).
  If we contemplate on the key greatness of his action, we find that it was specifically that he gave himself over completely to community service, to seek only the benefit and good of the community with no regard for himself. With regards to himself, it was also beneficial in his effort towards his own self-perfection in as much as he attended to the public. And his whole aim was only to intend with his actions that they will be self-perpetuating in this world. Because it wasn’t enough for him to effect with his abilities alone, rather, the source of his actions was to create training of workers which, even without him, they would do [the work of community service], and bring benefit wherever they may be. Since he designed it to be that they should “teach each other”, through this, each one came to be educated that it should be his goal to bring benefits [to the community] and exemplify it. Like a doctor of the king, that his entire function and objective is to make every precaution that the king does not come to disease. He achieves this through instructing the practices that improve health, and through training all those in the court to recognise the signs of disease and the matters of prevention. This was the entire intent of Rebbi Chiya, looking towards the future, and to make efforts like these so that it shouldn't come to a disease, through forgetting the Torah, heaven forbid, by the means of a prearranged education of community workers, [so] that they are able to stand in the breach and to spread Torah and Awe of Hashem wherever they may be. Through a connected network, every "son of Torah" that comes to learn will enter in such a way as to prepare him for this great work, by bringing a change in his outlook, and will also cause a desire in him to be from the type of teachers that bring advancement.
  And if we contemplate on Rebbi Chiya’s actions, that he designed it that they would, “teach each other”, there is in this a great foundation to uphold the public. For all the unresponsiveness encountered in community service, comes by what is found [in] some stubborn ones who stand on their principles with a different outlook, and they become unresponsive to all those who encounter them. And how great is “Chiya’s deed” that designed and trained them that they should all be of one outlook, that all their discussions and thoughts will be solely to “teach each other”. And it will be the “each other” paradigm which causes there to be instilled in “the teaching” a life-spirit that enabled them to go higher and higher. On the one side, they were all students of each other, and, on the second side, they positively influenced one another. Therefore, the outgrowth of this is a great benefit towards his intent to train community workers. And therefore he said with assurance in his era, “My labour for Torah has insured that it will never be forgotten from Yisrael.
  And if we ponder even further, we will be amazed, since wasn't Rebbi Chiya the one that arranged the Braisos, the foundation of the Six Orders of the Mishna! Yet, he gave over all of his abilities to create training for teachers for community service who are now beginning to enter into the vineyard of Hashem, this being the 4 square cubits of Jewish law and Awe of heaven. Perforce, it is found that even these [- even those of Rebbi Chiya's calibre -] should be trained to be community workers. And secondly, through the “teach each other” [method], they make the community fitting to be included for this matter, until it is found from these services, of establishing the Torah and the Awe of Hashem, they uphold the general goal and its detail as well. And all this was achieved only because his intent was looking solely towards the benefit of the public. And even though this matter was revolutionary, he still stood firmly on this, because he had foresight and saw that from this would be an outgrowth in Torah and Awe of Hashem everywhere. And, as such, it was good for him to endure in every aspect of endurance, as they said, “he sowed flax, etc.” all for the good of the public. [It is therefore] required of all who train and serve to teach that it will be good for him to be a community worker, and it will assist in the pursuit of self-perfection. And he shouldn't look towards his own success alone. For, with the measure of how much one is able to remove his own honour and situate himself for the public, with the same measure will he be successful wherever he goes. And as the verse said, “Train the youth, according to his way, so when he becomes old, he will not be removed from it” (Mishlei 22). “From it” refers to from the training. And what is this training that he should be able to fulfill also in his old age? I say this training is of community service - that his desire is to do better in this matter. And the Gra writes that there is education at the level of 'for the sake [of Heaven]' - and, on this, Rebbi said, “How great is this act of Chiya” (Bava Metziya 85b), that he desired only the good of the public. And he succeeded in his actions, that Torah would not be forgotten from Yisrael, through establishing education of teachers of community services according to their level that they will be involved in it all their lives. And with this, we remove the first question; is there an educational track to prepare educators in community service; was it not Rebbi Chiya who did this, [by] training the young to teach each other and was successful in his efforts.
  
  
  
  And there is even more to wonder, was it not Rebbi Chiya who was a foundation of the Six Orders [of the Mishna]?!? How was he not worried about his honour and his time, to give over all of this for community service, to the point that it was befitting to him to also do material labours, such as trapping the deer, feeding the meat to children, making parchment and writing the portions. But we see that this was the main part of his innovation. For, he was the first and only one that discovered within his mind this path and in these details, and how could he do this matter and not prevent himself from getting involved in material labours also? And, in any event, the design of his program was to do so.
  It’s mind-boggling how much for the sake of heaven there was in this situation. He didn’t say: “This I want, this I can do, this is in accordance with my honour”. Instead, all what the public expressed, he did with fervour, that which was desirable in the eyes of Hashem, even though the external actions were completely banal, completely unembellished, and completely unadorned. He didn’t look towards aesthetics, rather, since he understood that which would bring him closer to the goal, to not allow Torah to be forgotten from Yisrael, he wasn’t bashful before anything, and he didn’t hesitate even from the tip of the Yud from such means.
  It’s befitting for us to know that the act that Rebbi Chiya did, even though that it is apparent that we do not comprehend their essential purpose, what would become of it if these material aspects came from another person and another source. Truthfully, from his innovation and from giving over himself, it is recognised that Rebbi Chiya did not call these things [arbitrary] “actions”, rather “foundations” which through this specifically he would be able to establish the matter, even though we are not able to determine the reason and the intention, whether there was no other way, or whether he ignored other resources, [or] in order to prevent a worry of a lacking in the fulfillment of his lofty efforts, [or] to save himself from worry from unknown theft with the help of heaven. As they say in the name of the Gra: if a person learns in a house where a piece of the roof was acquired through theft, there will be a lacking in his success. Whatever the case may be, still, how great was his act that were all done with the recognition that they will accomplish the matter. And on this, it was not difficult for him to achieve the material aspects because of the principles of annulment [- that he had given himself over to the needs of the community], they were equal to him in actions to do everything without the slightest objection. 
  So must the community worker feel in this time, for the entire state of Torah and Awe [of Hashem] is in danger. And, perforce, we need to set up all that is in our abilities and do all these matters with conviction, to establish places of Torah and not refuse himself from rebuke, and make his face like flint, and every man will assist in any work there is in his capacity, also these services that have no attraction in them, he should not object from doing them, and should not worry about his own honor, since the things that come out from them are needed to be done, and he should not look to those who say and curse when dealing with this matter. And if he feels that if he deals with them there will be a greater fulfillment, he won’t rely these matters on someone else, in order to remove himself, and not to say it is small, rather he should be concerned on his obligation to be fastidious on the purpose and not to let it slip from his grasp things that are not sweet. Since there is a great difference between the material that brings about the spiritual, from the spiritual that brings about the material. Therefore, anyone who is able to do the material labour in a matter more desirable to achieving the true purpose, it's forbidden for him to remove himself from it, since on this Rebbi said, “How great is this act of Chiya” that he did not look towards superficiality, rather he did everything that was needed for the purpose. For also the material labours require to be carried out with a prepared pure heart for the sake of heaven – only then, will it develop from this, the great spiritual purpose. And if not, it is possible for the material to consume the spiritual. Therefore, we call this [one of] the principles of spirituality of the masses, and if so, there is a need to recognise for this great calling and to give weight to this great study how to practice in this profession. And with this, we remove the second question if there is a need to also carry the yoke of material labour. Was it not Rebbi Chiya who was involved in this work, and it was a great foundation in supporting the community, and everyone is obligated to assist and help with his spirit and with his mind and it will be desirable in the eyes of Hashem. 
  
  
  
  And if we observe further the act of Rebbi Chiya, wasn’t he able to easily find giants of Torah that knew all six [Orders of] the Mishnayos and could learn with all of them together? [Instead,] what was it to him that it should be done with the concept of “teach each other” and to make each one of his students fit and obligated to learn with his friend and his friend to him? Therefore, we need to say, it was only through making all of them obligated [to each other], that he would succeed in his lofty goal, for only through this would they continuously grow . And the intellect obligates this. For the moment a son of Torah accustoms his thinking only to consider himself and to possess only what is good for him, automatically, it doesn't flow from a pure heart, and, automatically, he imagines proofs that support [his own outlook]. Therefore, just as he sets his imagination for himself, he self-defines his spirituality since they are codependent on each other. And he goes out from the sort who bring improvements to those concerned of reaching “the ideal world” of a higher outlook in spirituality. And, furthermore, his self-actualization does not stand on strong foundations, [since] it is distant from all compromise and [lacks the ability to] dodge wrong. But in the moment that the son of Torah removes himself from all influences of the world and from the influences that vex one's life, and desires the point of truth, and is concerned with there being an “ideal world” of spirituality which includes everyone being concerned with establishing the state of completeness of his friend, and he weighs with the scale of righteousness to know what there is in him to increase his friend, and what there is of his friend to increase himself - then there isn’t any greater support to Torah than this. And on this Rebbi said, “How great is this act of Chiya” – that he made them educators in community service, also in the place of giants, in order to grow Torah and strengthen it, for through the mouths of many there is in an ability of the students to have influence over these [matters], which until now would have been completely lost because it is not in the power of the greats to completely cover the entire world with such quality and quantity. 
  And a person shouldn’t say “I will wait until I am forty years of age in comprehension” or “[until] most of my years should pass without sin and [only] after this I shall give myself over to community service.” If one says this, it will never be enough for [him] to enter into community service. Rather, he will also come to lose his own self-actualization that he had attained in the days of his sharpness. For while he is still considering [involving himself in] community service or not, his ego will overpower him and he will fall into its trap, [and reach the point of no return]. Therefore, there is a need for everyone to feel obligated to act on everyone, on those around him that can save him from the trap that is laid for him. For, if he who knows him doesn’t take pity on him, who will take pity on him? For the test is overcome when all who enter it are educated in community service, under the banner of perfection, he might be on his own without a doubt of falling into the trap laid out before all the youths of the generations. Through this, he will not need to rely on another, when the necessity is illuminated, when there is no number to the miserable ones who have erred in the way of life, and it is necessary to do what is available to him in order to save himself from the vicious flow of water that is flowing in the streams, including the Orthodox youth, and to enter into a place of refuge - the network of seekers of perfection, that all their aims are to learn and to teach, to observe and to do. And to save from the entrance of the street is like saving from the mouth of a lion, for all that approach, do not return. Therefore, everyone needs to feel that he is obligated to act also in a time where there are giants [of Torah], for it’s not within their power to envelop the entire world. Therefore, the zealots in this are praiseworthy, and there is no place for the third question.
  
  
  
  And on the question if there is the possibility to exempt oneself from doing community service or not, there are two considerations, because public service is separated into two levels. 
  1) There is a path to return the hearts of people to Torah through sharp analysis, and great depth and straight understanding, which the heart of the highly intellectual are pulled after them. And this obligation is placed on the giants and geniuses of the generation. And on this, Rebbi Chananiya said,  “Would you debate with me if, heaven forbid, the Torah were forgotten from Yisrael that I would return it with my sharp intellect?" And from this [obligation], many people are able to exempt themselves from this obligation – for there are not many who are so wise. 
  2) And there is a second path to service in community service through connecting to friends, like the design of Rebbi Chiya, that which he called “I will learn with each other” and “I will teach with each other”  and to make on these foundations Yeshivos and community centers in every place, in urban populations, cities, and rural villages to surround the enter young generation under the banner of Torah and Awe [of Heaven] in every place. And this obligation is placed on each and everyone, because each individual is able to support the establishment of Torah. This one is able to say [Torah] lectures, and this one is able to make committees, and this one is able to draw and to bring close, and this one is able to be involved in the physical matters, and this one is able to travel and gather the youths within the surrounding area, and this one is able to organize for them lodgings and seek out for them [their personal preferences, and this one is able to oversee the learning of Torah and the like. 
  And on this, the verse says, "Cursed be the ones that do not establish the words of this Torah." And our sages explain that if it was a doubt whether he had in his ability to strengthen or not to strengthen, he is still included in the curse (Talmud Yerushalmi, Sotah, Chapter 4 Halacha 4). And the matter is clear, that the curse does not encompass the one who is not beautiful in sharp analysis, because, from this, he is able to remove himself from it by saying that it’s not in his ability, rather the curse encompasses the one who does not assist in the second path of connecting to friends because this is within his ability for in every single city it is possible to make groups of [learning] Shabbos observance and fixing ritual bathhouses, and similarly in every matter, that is applicable to strengthens [Judaism]. And it’s needed for everyone to fear perhaps he stands under this curse because he didn’t do what was in his ability to do or what he was needed to do.
  Therefore, a person needs to rise from his stagnation and feel that any shortage of this work will cause a shortening of his life, heaven forbid. Because the Torah screams, "Cursed be the ones that do not establish [the words of this Torah]", and on this Rebbi Chiya said, “Would you debate with me that my labor for Torah [has insured] that it will never be forgotten from Yisrael, etc.” And a person needs to walk in his footsteps to do all that which is necessary for the public. And then he will be consoled two-fold; that he will merit and see the rising of the value of Torah and Awe [of Heaven] and he will save himself from the curse.
  
  
  
  And how much does the Torah demand from the [community] worker, that he should be removed from his rest and go from place to place to spread Torah and Awe of Hashem? We see from what our sages told to us [in Tanna DeBei Eliyahu]; "And maybe you will say about the 70,000 men that were killed in the valley of Binyamin, because of what were they killed? Because there was the High Court of the Sanhedrin that Moshe, Yehoshua and Pinchas placed to go out, and to tie ropes of iron at their waists, to lift their clothes above their thighs and to return to every city of Yisrael, one day in Lachish, and one day in Chevron, one day in Bais El, one day in Yerushalayim, and, so, too, in all places of Yisrael, and they should teach Yisrael one matter in the first, second and third years in order to exalt and make special His name of the Holy One, Blessed is He. But they did not do this. Rather, each one entered into his own vineyard, and said, 'Peace be upon you' , in order that the strain should not increase upon them. Therefore, in the valley of Binyamin where they were not toiling in Torah and basic etiquette 70,000 men were killed. Who was it that killed all of these? Only the great assembly that was appointed by Moshe, Yehoshua and Pinchas"  (Tanna DeBei Eliyahu, Chapter 11).
  It disturbs the mind how much obligation comes on the community worker, for the Torah placed on him the responsibility of the entire world, and he is not able to remove himself with what he does sitting and working in [just] one place. Rather, he needs to travel from place to place, also in the times when conditions of travel are very difficult, such as where there isn't a horse or wagon to ride, still, then, he is obligated to lift his clothes above his thighs and go by foot from place to place to establish places of Torah there. And if we contemplate on what Chazal said, that they were tie ropes at their waists etc, and they should go by foot? About who [is this obligation on]? Is it possible that they did not have any reason that burdened their days? Are we not speaking about the Great Assembly, that it should be so obvious as to place blame [on them] if they were [only] to be sitting, judging and returning the word of G-d in their place? How much must be accomplished to merit to reaching this lofty place. How many nights did they treat like days to become accustomed to the Torah of Hashem and Awe of Hashem? How much life and strength did they remove from the best days of their lives for the sake of the Torah? How many non-stop tests did they endure in order to acquire the acquisition of perfection? And if they were burdened with this until now, where is their sin in this if they rest a bit and they severe themselves from their troubles, and prevent themselves from constant disruptions, and they returned to their expounding and to the requests of their place?
  In any event, we find in Chazal that it is specifically on them that the responsibility and all the accusations was placed on, and it is only they who are liable for all the great perversion, guilt and straying [found] in the world. Perforce, we need to understand when [there is] a place that exists a danger of the absence of the Torah and Awe of Hashem causing destruction of the soul and the substance of all of Yisrael, heaven forbid, then, no arguments help, and, then, there is no taking honour or rest for one’s self, whoever he is. We can illustrate with this; to the captain who goes out on a ship with 70,000 men that didn’t know to avoid boring and drilling holes in the walls of the boat. If, at that moment, the captain doesn't put his heart to this issue, instead, he sits in his quarters, under the burden of his own labour, with directing the boat, is there not a greater crime than this?! What good is all his work at this time when the entire boat and its passengers stand in danger? And even more so, the danger of the boat is his danger, and the loss of the people is also the loss of himself. Do we not understand that obligation is solely placed on him since he knows the danger that comes from the drilling? Therefore, it is on him to trouble himself to go from corner to corner and from room to room to command with a strict warning that they must be careful of drilling and from doing any matter that might come to even the slightest puncture. And he cannot wait until the question comes to him if it is permitted to drill or not, since if all of them ask except for one of them, it is still possible for the boat to be in danger through his puncturing, and at that time he will not be able to exempt himself. Rather, it is on him to bother without a doubt to make them all knowledgeable and forewarned. And if he does not do this, it is found that he is the one that killed all 70,000 men that were on the boat.  ...
  This is exactly what Chazal said, that they feel the loss of life of everything. And, at this moment, it is impossible for a person, whoever he is, to [only] look at himself, since he is also in danger. Since, at the moment where there is no world, there aren't individuals, "if there are no lambs, there are no sheep". Therefore, Chazal said the burden is specifically placed upon them all the more so because they have achieved treating nights like days on Torah and Awe of Hashem, the obligation is on them even more so to teach the sons of Yisrael Torah and basic etiquette. And specifically on them that they removed all their days and allotted their strengths for the matter of the truth, they specifically know the lengths that is good to travel from place to place, without horses, wagons, and without provisions. Rather, with simple and heavy exertion to tie the ropes of iron at their waists and to raise their clothes above their thighs (Yiddish) and go by foot from place to place, to Lachish, Chevron and Yerushalayim, and not on a short-term basis. Rather one year, two years, or three years, until they have covered with their community service the entire world, until no place remains unturned, whether a urban city, a rural city or a village. And only those who have not yet looked at the consent of the world and not on any impediment or delay, only those people are obliged to endure continuous attempts, not to stop their work, but to establish places of Torah, even where they are not known, also in places that they do not receive you with drums and flutes, also in a place where their beginnings are bitter.   
  And if you will say that since the trouble is so large and the travails are so many, it is not such a big sin if one puts only a small empty effort. Please look and see if they do not do this, what does Chazal say on them? That they killed 70,000 men. How awesome is this, and what will we answer on the day of death? Since there is no response or apology that will reduce this obligation, since the obligation is as long as the length of the earth and wide as the sea. 
  Therefore, all who has the ability to raise up the Torah, do not bury his hand in the dish, nor turn to his vineyard first, and do not give in to tranquility. Instead, he should gird his strengths to be exiled from place to place to establish a foundation of Torah and Awe of Heaven. For who will be among the defendants against the abandonment of the Torah and the Awe of Hashem? Only the servants that have in their power to rise up and have assurance in Hashem that He will fill their requests. Therefore, it is placed upon them the obligation until they encompass all the places under the flag of Torah. And, in this, we resolve the fifth question that a person is obligated to go into exile from place to place and disseminate the Torah, and it is impossible for him to be exempt from this, not with any claim or refusal. 
  
  
  
  And what of our question “Is it in an individual’s ability to impact the entire world, without any substantial means, only with his own truthful living?” We are able to admire and see the plausibility of this matter, from that which our Sages of blessed memory tell us (Yalkut Shmuel Alef): “Elkana, his wife, children, sisters and all his relatives would go up with him [to Shiloh] for the Jewish Holidays and they would come and sleep in the streets of a city. It happened when the country would be intrigued and they would ask them where they were going, and they would say, “To the house of G-d in Shiloh, that, from there the Torah and commandments emanate. Why not come along with us and we will go together?” Instantly, their eyes flowed with tears, and they said to them, “Can we go with you?” And they’d respond, “Of course.” That year, they came with five households. The next year, there was ten households. until everyone went up. The Holy One blessed be He says to him, “Elkana, you have caused Israel’s verdict to be favourable, and you trained them in the commandments, and the public merited by your hand. [Therefore,] I will bring a son from you that will arbitrate for Israel favourably and will educate them in the commandments.” From here, we learn that Shmuel was Elkana’s reward.”
  If we contemplate this, we will be amazed how much this whole matter depended only on an individual. Wasn’t this commandment in neglect, and almost forgotten? Yet, it is this matter itself that was brought to life for the entire world! How hard this must have been, to turn the heart of man to an unaccustomed action, and all the more so to something so burdensome, and, even more than this, to something that involves selflessness. And, if it's hard to stir one man, how much more so a group of people, and, even more, so a city or an entire country. If we look at this commandment to go up to Yerushalayim, it is a commandment that, in it of itself, is irregular - and it is burdensome and requires selflessness. And it’s not a burden just to the individual or to one city, but to the whole province. There is so many [excuses] to reject [doing] it. [Yet,] who accomplished all this? Who caused all of this? Just one worker, and Elkana was his name. Here we have the strength of the individual, who was able to return the glory of old to the entire world.
  And if we contemplate on this, what gave him such great strength? With what resources could he accomplish this? Which committees accomplish this? What degree of honor was given to everyone? Which positions were given to each one to achieve this? What kind of publicity and rallies were done in the world to awaken this idea? Indeed, our Sages of blessed memory tell us that no committee were made, no honor was accorded, no money [was awarded] and no rallies were made. Rather, all this work [came about] through is own life , through his actions alone, with him upholding the Torah. This, they all saw, and they were drawn after it, like iron to a magnet. He took the path of “[one who] gives over himself and his household for upholding the Torah.” With this, he affected the entire world, just as our Sages of blessed memory tell us that [Elkana] and his family would pass through a city and wouldn’t enter a house. Instead, they would] sleep in the street in order to make holy the name of heaven. And when the people of the city became  aware, they gathered in wonder to ask what was going on. Then, he would say with strength and courage, “[We are going] to the house of G-d in Shilo.” At that time, Elkana stood beside the men, and his family [stood] beside the women, and convinced them with words that would sink to their innermost recesses: “And, you, why don't you come with us? You have abandoned the source of the living waters, the house of G-d in Shiloh, exchanging them for drum, harp, flute and wine parties.” He reminded them of the heights they had reached, and how they had become accustomed to depravity now, to the point that he caused them all to cry and ask, “Can we go with you?” And he responded, “Yes.” Recognize, when he came to the second city, his numbers were even greater, and it continued to increase until the time came that everyone was going up [to Shilo]. On this path, Elkana returned the glory of old, for at the moment they all saw his dedication and his giving over of his life and his families in order to go up for the Jewish Holidays, they were all affected and followed after him, releasing them all from the trap of ‘a sin done twice [feels] like its permissible’, [and bring them] to the great light - and the entire merit of the masses depended on this.
  We [can take away] from this, when [one’s] selflessness is very strong, the individual is able, with desired intent, actions of truth and willpower, to be like a locomotive, with many cars [being pulled] behind him. Therefore, it is possible for one that has perfect perseverance to return the entire world to what it turned away from.
  Therefore, each and every work, if he gives out his strengths and his family for the sake of truth, then, this individual, too, will be able to have effect on the whole world. Because, in truth, there are many people in the world who are in pursuit of the truth, all of them inclined to uphold the Torah and its ways towards perfection. But there is none amongst them that will stand on the real fact that they need someone to look to and someone to learn from. But when an individual becomes a ‘light to Israel and a mighty hammer’, then he has the ability to go around to all places; places of Torah, groups who uphold the commandments and groups who study the laws, as long as as the individual remains alone, not turning his head around to see if the masses are chasing after him, but stands firm on the principals of truth, in the end, the masses will come. For only the true individual who gives over all his strengths and greatness to round up the masses towards the proper truth, like Elkana did, only he will merit to see communities of truth in which all their movements are bound to the will of G-d. And, in truth, we see that all ideas only evolved from individuals, but the permission is in the hand of each person to be like our teacher Moshe, to bring merit to the masses, or to be like Yeravam ben Navat, and bring sin to the masses. But this is solely placed in the hands of individuals. Therefore, there's no doubt that a sincere individual is required to push the whole world to the side of merit. And a person required to be in a place of Torah to supervise all of his actions, because just one action can lead to righteousness or wickedness, heaven forbid. Every individual needs to feel his obligation to remove all his fictitious desires and give himself over to make holy the name of heaven, with all his abilities. And, with this, we remove the sixth question. 
  
  
  
  
  How can we satisfy [our question] whether we are obligated to sort out all matters of the children and to get involved in all their needs, we can explain that this matter as a clear obligation, as we find from our Sages of blessed memory (Taanis 24a):
  “Rav once came to a place where he decreed a fast, but rain did not fall. The prayer leader descended before him [to lead the services] and said: “He Who makes the wind blow,” and the wind blew. [He continued] and said “And Who makes the rain fall”, and the rain fell. [Rav] said to him: What is your occupation? He said to him: "I am a teacher of children, and I teach to the children of the poor [the same way] as teach to the children of the rich, and anyone who cannot possibly pay, I do not take anything from him. And I have a fishpond, and any child who neglects his studies, I bribe him with the fish and calm him, and soothe him until he comes and reads.”
  How great are [this teacher's] actions! Besides dedicating himself to teaching the poor children like the wealthy children, and that anyone who couldn't afford to pay, he took nothing, what's even more impressive is that he exerted himself in all manners of bringing the student close, to return the hearts of those who stray from the Torah. Obviously, it was enough that he exert all his strength with those who desired [to learn], those who incline their to hear, those who make a great effort to understand and improve. But, the one who strays, who makes himself stubborn, is it also necessary to chase after him and to encourage him non-stop?
  But how wondrous was this teacher's virtue and dedication, that he taught for free, even more so, [to resort to] giving him a reward in order that he desired to learn. Indeed, the real worker finds in this place the main purpose for his efforts, work and discernment. For it says about those who desire [to learn], “The wise will hear wisdom and desire to add more ” (Mishlei 1:5), he will be driven by his desire to chase, to achieve and to understand. But the one who strays, when he is insistent of his own thoughts, and does not recognize his deficiencies, or, if it is too hard for him to separate [from his way], [then] if the worker leaves him, it is possible [for him] to descend to the deepest depths where there is no cure for his ailment. Therefore, only one certified in his dedicated service will approach him in conversation, until he recognizes what is before him, until he sees the area [in which] he has made a mistake, until he achieves an inclination of truth, and until he allows himself to clarify to the point of seeking truth all the days of his life. And not to be categorized among so many who merely begin [the path, but do not finish it], but to be of the group that stays strong until completion. Therefore, the moment he adjusts himself to this goal, his merit will be exceedingly great until “You will decree and it will be fulfilled” (Iyov: 22;28).
  From this we can understand how great is the merit of those who bring close the hearts of people to their Father in heaven, and we should understand just how he achieved this by way of “the fishpond”,  with bribery, encouragement and direction to all those who did not have a desire, for the focus of public service is to intervene with the hearts of the students and to desire that they not carry on in stubbornness, for this is the starting point of all sin. For at the moment an inkling of jealousy enters, if he cannot overcome his character, then he will be able to diminish any encounter that may be of help to him, and he will always be stubborn to include himself with his friend in a matter (pertaining to) mitzvos, and he will diminish others with similar complaints and hold them back. Therefore,  it is on the (community) worker to direct these matters, to heal them from their sickness with the “fishpond”, to guide and appease, so as to return his heart in a pleasant manner, and to calm and incessant, to teach without confusing the mind. It's worthwhile to work to understand everyone's intuitions, even at a time where he may not recognize an external hindrance. For also at a time when he sees him go out with drums and dancing to call (upon) those who would hinder or restrict him, because everything has its limits, he needs to know all the things that will enable him to turn over and relive his irritation.
  and he did not say, “I only took this work upon myself to teach over a particular lesson or the concept of the Awe of G-d, but is too hard for me to be responsible for all his [other] actions - how he deals with his friends and how he deals with acquaintances - for this would interfere with my own endeavors.” Don’t talk this way, for if he becomes accustomed in this manner,  it won't be long that he will see that there is no one to give over lessons or concepts to, quite the contrary, it is understanding these things that will help him, for through this he can know who is far and who is close and what to tell them or what to hold back on. How often we see someone become slightly incensed, resulting in emotional distance leading to a mental distancing, until, Heaven forbid, it brings a full change and separation. Because of this, the worker must consider this great fundamental of this profession, that there is no getting away from, and the focus is to direct all their activities so that there does not remain any faults. As one wise man said, “I recognize the new ones when they connect with the old ones.” And he said further, “it is harder to endure in times when there is a little bit than to endure in times where there is nothing at all, for dividing what there is without inflexibility, is much harder.” Help doesn't come from recognizing this alone, rather from due diligence and honing in (with the purpose) to fix each and every precept, as was explained in Taanis, in which two things were done; learning with those who desire, and be dedicated to making (others) desire with constant aspiration. And with this we remove the seventh question, if we need to deal with [all] matters of the children. Is this not the foundation that upholds the community, so as not to fall apart from problems within (our community), and from this the worker will merit that which is desired, until the point that, “you will decree and it will be fulfilled.” (Iyov: 22;28)
  
  
  
  
  And of the fear, that perhaps [community service] will counter his own self-improvement, we can see from Rebbi Prayda that, from this specifically, he merited to become “Rebbi Prayda”, as is made clear in Chazal (Eruvin 54b); Rebbi Prayda had a particular student who he would teach him four hundred times, and then [the student would] comprehend it. One day, when Rebbi Prayda was needed for a certain Mitzvah, he [first] taught his student [the usual four hundred times], [but the student] didn't comprehend it. Rebbi Prayda asked the student, “Why is this time different”, and the student replied to him, “Since I heard them say to Rebbi that he is needed for a certain Mitzvah, I have been distracted and thought to myself, ‘Now the Master will leave’.” Rebbi Prayda said to him, “Give me your attention, and I will teach you again.” He taught him another four hundred times and [the student] comprehended it. A heavenly voice burst out and said: “Is it better to you that four hundred years are added to your life, or that you and your generation merit the world to come?” He responded, “I prefer that I and my generation merit the world to come.” The Holy One, Blessed be He, then said: “Give to him both” (Eruvin 54b).
  We can see explicitly, that only through this, he merited all of this height, and, in truth, it became implicit, that every worker put is face to the ground, for all of his self-sacrifice is only like the garlic peel in comparison to the self-sacrifice of Rebbi Prayda. With all of this, you further wonder, how was it fitting to give up this time for such a student? How was he not concerned regarding his own self-improvement?  Yet, it is the opposite question that he places on you; why do you look at this as a burden, chore or squandering, a personal loss, don’t you see [from this story] the opposite! For, only through patience and self-sacrifice, he merited  to the great height in the service of Hashem and the fixing of his character traits. And you, that it is so difficult to give of yourself to assist the community, that you're constantly calculating how this may be of a loss [to your personal self-improvement], isn’t the end result that you are not in the service of Hashem, and you are not fixing your character traits? For a person is not able to go towards success in Torah and the Awe [of Hashem], unless his heart is pure, and his head isn’t confused with machinations and similar falsehoods. Therefore, it is only his inability to leave his imaginings, that will stop him from serving with self-sacrifice, rather, he will only seek easy situations and matters relating to his reward in this world. From this, it is certain, he will not be able to come to greatness and true perfect. Furthermore, it is worthwhile for us to know, that the matter most difficult in the service of Hashem, is to know the usage of one’s character traits in their proper place and in their proper time, for this brings him close to mistakes and the common stumbling blocks, for if a person only lives with self evaluation, and wants to consider the truth through his own thoughts, then, he will not come to know the truth. But when a person makes himself a worker for the community, and assists to seek out perfection, then he will need to use his character traits in accordance with the situation, and what the matter obligates from him. And the community is able to give to him boundaries and parameters in all of his character traits, and change them, and put them to use without any doubt, since it isn’t concerning himself, rather with the matter. And this was the way of Rebbi Prayda, that this student obligated him to use his strength of patience, eight hundred times, and he knew with confidence that it was necessary to act as such. This is not so for a person that acts based on his own reasoning, for he is not capable to obligate himself with such great patience as he should be.              
  Therefore, the true path in using character traits only comes through community service, for, there, it is required to act in accordance with the matter, in strengths and its opposite strengths, and without any contradiction. For sometimes the matter obligates using pride, and other times, humility, sometimes harshness, and other times mercy, sometimes generosity, and other times stinginess, sometimes privacy, other times publicly, sometimes learning a novelty, and other times to guard the old, sometimes a matter close to one’s nature, other times distant from one’s nature, sometimes dealing with the young, and other times dealing with the old, sometimes with someone that he wants [to work with], other times with someone opposes his will [to work with], sometimes spiritual work, and other times physical work, sometimes with speech, and sometimes with silence; all in accordance with what is essential to his obligation. In this way it is comparable to the manner of a wheel, that a wheel is round, with none of its spokes protruding outward from it's normal position. For if any of the spokes protrude outward from its normal position, it would not be possible to turn, because the spoke sticking out will hinder its movement. This is exactly how he acts in accordance with his own thoughts, he will always fail when there is a character trait that is hindering him, without any direction of how to straighten it out.
  But whoever gives over himself to the community, like Rebbi Prayda, and with self-sacrifice, then the community fulfills his completeness with the strength of the work, with straightness, with character traits, big and small, all because of the good of the matter, like Rebbi Prayda that gave his patience in accordance with the student’s abilities, and it is because this student was one who had a hard time grasping the concepts, that his student brought out his patience from the strength of the work, until he taught it eight hundred times. This is the desired path in the use of character traits, that it looks into the matter and not into himself, and he will do for the community in an area that it is opposite to his nature, in the same manner of an area that is in line with his nature. And with this, the eighth question is removed, for, it is just the opposite: community service is the strait path towards self-improvement, and gives to him a path to understanding, to tolerate and to carry out like the Torah demands from us.    
  
  
  
  
  As for someone that wants to understand human psychology before taking action, this is also unrealistic. For we can ask the following question; How do we judge a youth, whom you studied with fifty times and did not achieve understanding, is there an answerable solution? Is the intellect not responsible because of a great doubt, and in part the decision already leans negatively, because of this inability to understand the lesson. If he taught him a hundred times and he doesn’t understand, even more so that it is difficult to believe that there is any solution, and even more so after two hundred times, and even more so after three hundred times, that through this you will certainly say that he is throwing his labour into the dead sea, and even more so after three hundred and ninety-nine times, that there is no answerable solution.  
  Yet, what do we see from the story of Rebbi Prayda? That he learned with him three hundred and ninety-nine times, with still no understanding. Then, he learned with him another time and saw that he achieved, and he obtained afterwards that it was not perceivable that he did not understand it originally. And from where did Rebbi Prayda know that there is an end to the lack of understanding of this student? Did he know this at the onset? No, and no! He went with perfection, and learned with him, time after time until he learned with him to such an extent until he came through his effort to understand the limit of the effort. And, had he not understood with the four hundredth time, he would have learned with him again, the proof being, that the moment the student was distracted, he learned with him further until it was eight hundred times. We can take away from this, that perfection only comes through discernment, because only through toil did he know how much he would have to toil. It is understandable from this that if a person behaves in a way that when he immediately sees that the situation is difficult to succeed in, immediately he will relieve his hands and push such a situation away with both hands, it is only lacking this level of the faithfulness of the worker that this behaviour can cause many casualties.
  How many hundreds of children are mischievous following their heart because they see a void before them without a solution. And the truth of the matter is the opposite, only someone who reaches perfection will then be stirred to see that which was taught to us by Chazal, “do not despise regarding any person” (Pirkei Avot 4:3), and the tale of Rebbi Prayda proves that he uncovered this path for achieving perfection.    
  And on this question, we find many times that it is neglect to work with one of which there is uncertainty, that he will not come to achieve for it is difficult for him to separate from his assumptions, from his customs, from his desires, from his path, and so forth. Know, just like in the case of a sick person, it happens that after warming to a high degree it could suddenly become a turning point, and we don't say to despair for the patient, similarly, in regards to the sick soul, we don’t say despair from all sick people, though his speech is foul-smelling, but we are still required to take the burden and provoke him countless times, and, in the end, an impression will come, for it is known that the nature of an impression happens the first time, for if not, an impression wouldn't happen on the last time, for in fact it would also be the first impression, and, perforce, there was an impression at the first time, but it was not apparent until the last time. So, too, there is an impression of achievement, and it does not become filled until after many times, but, in truth, there is an impression even with the first time, and the general matter is that patience is the foundation for the worker, and all who invest themselves in patience will merit to see the limits of the toil with each and every instance.       
  There is further to be astounded at how much Rebbi Prayda gave over towards the good of the community, that at the time that he was asked which one he desired more, if to live for four hundred years, or that he and his generation should merit the world to come, he preferred for himself and his generation the world to come. From this, one must see his goal is only benefiting the community. And the Holy One, Blessed be He, repays measure for measure, in accordance that he gives up of his own his life, so he is given an additional four hundred years to live. 
  
  
  
  As for those with no desire to accept the responsibility on themselves, reasoning that the responsibility is more weight than the worker can handle, this is a mistake. We can bring a proof against this, in what we find in the Torah, that Moshe our master requested helpers from The Holy One Blessed is He, saying "I am not able to carry this burden alone etc." And The Holy One Blessed is He responded to him "Gather for me seventy men… and I will draw from the spirit which is on you etc." This is perplexing. Was it not his intention in his request that The Holy One Blessed is He give him helpers, as if to say, give additional strength from what he already has, and in Hashem's response what did he give him!? It is possible to answer that he supplied him seventy men, but he did not supply him with seventy additional units of power on top of his own strengths, because he drew from his Moshe's spirit and gave it to them!? What is this situation comparable to? To a vessel, compartmentalized by placing a second tube inside. The vessel is not widened by doing this. Similarly with this 'addition', it did not bring any more qualities,  rather it is the measurement and weight that Moshe had on his own, just now it is made amongst seventy men as well, without increase. And we find that the power afforded them comes about through retraction from Moshe, as it writes "and I will draw…", even those there are those who say it is similar to one candle lighting another (Sifri), in any event, this is in the sense of a commandment like we find by the Chanukah lights, and he is puzzled, what was the intention of his question to add in strength?
  In truth, we need to understand that this itself was being made clear to Moshe by The Holy One Blessed is He, that there is a known amount of help from Heaven that is given over to those of the masses who desire to serve Hashem in his wings, and this prepares one to carry the responsibility accepted upon himself, to carry the yoke of all the groups of the wise who seek perfection, and the servant doesn't merit this by himself or through his own greatness, but only commiserate to the burden he carries. Therefore, at the time Moshe, our master, carried the responsibility by himself, he, himself, received exclusively the help of Hashem, but when he requested for assistance, The Holy One Blessed be He said to him “perforce, these men will also benefit from this degree of Heavenly assistance, since they are also carrying the responsibility. This is what is meant when it said “And I will draw from the spirit…
  We discover through this, that within the very reason for the request, that being that he desired the outcome to lighten his load, it actually causes, that through this, it detracted from his strength. And the opposite is true, with any acceptance of responsibility, that itself will cause that it will be easier on him, because the giving of one's energy is the source of additional acceptance of divine help, through which the servant needs to be able to withstand his duties so as not to remove from himself the yolk of burden, for he will merit through this all the Heavenly assistance that is given over to the masses to save them from any challenges, whether they be material or spiritual, physical or intellectual. So the servant should not say “I am not able to carry this alone”, for its fitting for him to realize that anything he carried until now was not carried with his own strength or actual hands, but only through the assistance of Hashem.
  Therefore, the moment he wants to remove a part of his responsibilities, his loss will be twofold. The first, the mental preparation and the self sacrifice with which he entered into this burden, through which afforded him the the Heavenly assistance, and secondly, the help of Hashem which gives him elevation to be able to carry the burden of the masses. And so it appears, the challenge, which encounter any community seeking perfection, are overcome through continuous miracles, and no other situation reveals Divine Influence as this does. How many times do questions arise, of pressing time, which, with all the power of conjectured answers, still appear to have no route to salvation, whether they be material or spiritual, and yet after that we see with flair, that the issue itself sprouted the resolution and opens us to a sliver of hope, actually something from nothing. The worker who carries the burden and bears all the issues associated with this topic, and stands firm in his duties, with firm trust, will merit and see the salvation of The Holy One Blessed is He. He will be able to uphold large communities, even during moments when times are increasingly difficult. And the person who recuses himself from accepting responsibility, thinking he will lighten himself of the situation, he will always remain non relevant, unable to carry anything. And this is what the Midrash says “that because Moshe said “How will I carry this alone”, they were punished, destined to say “Woe, how she (Yerushalyim) sits alone..” It is only through accepting upon yourself responsibility, even though the beginning is bitter, however, the end will be sweet, for you will merit to see the communities who seek perfection lifted up through Heavenly assistance, in any place, at any time, at any moment.
  