QUESTION:
The Rav explained in a derashah that the way to be saved in the final generation is by becoming connected to the shaar HaNun d’kedushah, the “50th Gate of Holiness”. I have these questions:
1) How can the “50th Gate of Holiness” become practically manifested in the daily life?
2) Also, how can one connect to the “50th Gate of Holiness” while learning Torah? Is this level only for those who learn Torah lishmah?
3) If indeed it is possible even for a person who doesn’t learn Torah lishmah to connect to the “50th Gate of Holiness”, what is the way to achieve this?
4) And can the Rav can an example of how the “50th Gate of Holiness” can be accessed at the simplest, lowest level?
1) How can the “50th Gate of Holiness” become practically manifested in the daily life?
2) Also, how can one connect to the “50th Gate of Holiness” while learning Torah? Is this level only for those who learn Torah lishmah?
3) If indeed it is possible even for a person who doesn’t learn Torah lishmah to connect to the “50th Gate of Holiness”, what is the way to achieve this?
4) And can the Rav can an example of how the “50th Gate of Holiness” can be accessed at the simplest, lowest level?
ANSWER:
1) One needs to become connected to the innermost depths of the spiritual, cycling back and forth between one’s inner world and the outer world. One needs to be involved with the outer world when he needs to, and then revert back to his inner world. As the Baal Shem Tov taught, the true bnei aliyah (those who truly grow spiritually) are those who “dwell” above, in the inner, spiritual dimension, who “descend” back down to the world when they need to, and then revert back to their spiritual base above.
2) Yes, it is primarily so [the “50th Gate of Holiness” is primarily a level accessible to those who learn Torah lishmah]. However, as long as one learns Torah with all of his energy, especially with regards to mentally exerting himself in Torah, this is in the category of mesirus nefesh, which is rooted in the 50th Gate of Holiness.
3) By learning Torah with the attitude of “unifying” all contradicting opinions together. In every machlokes (argument) that one studies, one should see the differing views and then see how all of the views can be unified together, by seeing how each of the views form the “complete picture” [of a sugya of Gemara]. One needs to see all of the opposite views towards a matter, and then see how all of the views form the complete picture of the matter.
4) One can begin thinking of any concept as well as the opposite of the concept (dovor v’hipucho), from the understanding that the “other side” of the matter completes the view of the matter, in the same way that the back of the hand and the palm are really one entity. For example, the opposite of light is darkness, and there is a rule that “There is no light except after darkness.” Another example is that the opposite of joy is sadness, and the Sages state that on Tisha B’Av [the saddest day of the year] there is the birth of Mashiach [the greatest cause for joy].
2) Yes, it is primarily so [the “50th Gate of Holiness” is primarily a level accessible to those who learn Torah lishmah]. However, as long as one learns Torah with all of his energy, especially with regards to mentally exerting himself in Torah, this is in the category of mesirus nefesh, which is rooted in the 50th Gate of Holiness.
3) By learning Torah with the attitude of “unifying” all contradicting opinions together. In every machlokes (argument) that one studies, one should see the differing views and then see how all of the views can be unified together, by seeing how each of the views form the “complete picture” [of a sugya of Gemara]. One needs to see all of the opposite views towards a matter, and then see how all of the views form the complete picture of the matter.
4) One can begin thinking of any concept as well as the opposite of the concept (dovor v’hipucho), from the understanding that the “other side” of the matter completes the view of the matter, in the same way that the back of the hand and the palm are really one entity. For example, the opposite of light is darkness, and there is a rule that “There is no light except after darkness.” Another example is that the opposite of joy is sadness, and the Sages state that on Tisha B’Av [the saddest day of the year] there is the birth of Mashiach [the greatest cause for joy].
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