Chasidut su I Cronache 29:78

Deuteronomy 18,4. “and the first shearing of your ‎flocks you shall give to him. (the priest).” ‎‎
[Our author explains the meaning of the word: ‎גז‎ in ‎terms of how different attributes of G’d are derived from the ‎numbers 3 and 7. As the subject is one for advanced students of ‎Kabbalah, I have decided to omit it Ed.].‎

And all of them receive strength from the aspect of the Elder in Sanctity, who is the aforementioned blind one, who is the aspect of the Elder of Elders, Saba deSavin, who has attained such holy elderliness that he said that he is “extremely old yet extremely yanik [infantile, lit. suckling]” etc. and as mentioned, as from him all the tzaddiqim receive strength to fortify themselves in their devotions to renew their strength and service all the time. And through these great tzaddiqim who begin new every time — and even reach the highest of all levels, even the level of the greatest Benei `Aliyah [Sanh. 97b], nevertheless not sufficing themselves with this, but rather saying, “Who knows what else there is to attain?” and beginning every time anew, and like I heard from Rabbeinu z"l a great deal regarding this as explained elsewhere, until they each time arrive at perceptions new, wondrous, awesome etc. etc. — therefore with the strength of such tzaddiqim in all this, those who have fallen can renew themselves every time. As is very common presently in the darkness of the this exile, that the Sitra Achra and the Ba`al Davar have surged up a great deal upon anyone who wants to begin to delve in serving Hashem. And they cast him down every time, each person in accord with what they cast him down, God forbid, the Merciful one save us, and they need to be strengthened and revived each time with many kinds of encouragement, so that they never despair, and that they begin anew each time as mentioned. And they receive all this strength from these tzaddikim. For the more ill a person is, the greater a doctor he needs, as explained elsewhere (#30), for due to the enormity of the power and perceptions of these tzaddikim, who every time began anew and each time perceived more and more the greatness of Hashem's kindness, how He, Blessed be He, devises considerations so that no one be flushed away from him etc. And thereby they have power to draw new vitality and strength to all the fallen, to strengthen and awaken them every time, to never fall down due to anything, but only extend their patience and spirit for everything and be steadfast in Hashem and the power of the true tzaddikim, for His mercies have never ceased, and they should be strong and start following Hashem Yithbarakh anew each time in whatever he can etc. and as mentioned. For, by the power of these tzaddikim who every time began anew, that even when they reached the highest of high levels, that it seems there is no higher level that this, and really it is an extremely wondrous and awesome level and state, that, many great and wondrous tzaddikim never attained it — still even though they reached this and more and more etc. etc., nevertheless they never sufficed with this, but devised considerations every time to begin anew, even though they never knew any more report of a higher level. Nevertheless they said, “Who knows, what else there is?” etc., just like I heard from Rabbeinu z"l, as one time he was very afflicted before me and said, “How can one achieve being a Jew?” etc., and it was a big wonder to me on account that he had just revealed wondrous and awesome things etc.; he spoke up and said, “Who knows what else there is to attain?” etc. For, behold, did it ever occur to me to seek and yearn for such a perception and such a level? So who knows now too what more there is, etc. This was his way every day of his life. And it is impossible to elaborate and relate this here. Hence there are such great tzaddikim that that even when they reach the highest of high levels, that it seems there is no higher level that it, still they yearn, request and seek, and begin anew entirely. For, who knows what more there is? Even though their present perception and level is truly very high, still they say, “Isn't Hashem Yithbarakh infinite? So who knows what more one can reach in this world!” Therefore they begin anew every time, until they truly reach an even higher level. And then they say, “Who knows what more there is?” — and again they begin anew etc., and thus forever. Thus by the power of these tzaddikim there is hope for all the fallen. And there is nothing in the world at all to despair about. For even though it seems to him that from such a descent he cannot get up, God forbid, nevertheless who knows the greatness of Hashem's kindness? For there is such kindness by Him, Yithbarakh, that even from there one can get up. And similarly even if God forbid he fell more many, many times without count, still any move whereby he wants to pick himself up each time from the fall, and each and every cry that he calls out even from the lowest depths, is also never lost. As like Rabbeinu z"l said, that even a yell from the lowest underworld is never lost, regardless of what happens after. For Hashem Yithbarakh and his Torah are infinite and unbounded. As just as there is no getting high in the world, in accord with His greatness — heights above heights, and heights above that etc. and as mentioned — similarly there is no descent in the world, as for every descent, God forbid, there is a worse descent. And since there is a worse descent, God forbid, one needs to be strong and not fall any further, God forbid. And the main empowerment is by the strength of the aforementioned tzaddikim, who never stayed put but every time rose higher etc. as mentioned. For they attained the perception that just as there is never an ascent, similarly there is never a descent from which one cannot rise up. For in truth it is all one, for the more a tzaddik rises to a higher level, he perceives more the generosities of Hashem, which this is the essence of Hashem Yithbarakh's greatness. For the trait of Chesed/Generosity is called Gedulah/Greatness, as is known, as is written, “Yours, Hashem, is the Greatness” [I Chron. 29:11], which is kindness, as is known. Hence the trait of Chesed is is called Gedulah. Therefore the more one perceives the Hashem Yithbarakh's greatness, the more one perceives His generosity, for His Blessed generosity is the essence of His greatness as mentioned. Therefore these tzaddikim who never stay put but each time go up more and more, and each time further perceive His Blessed greatness, that is, the vastness of his generosity, thereby they attain perceiving that there is no fall or descent in the world and no despairing in the world whatsoever. For they perceive such kindnesses each time, which are the essence of the Creator's greatness, whereby everyone can have an ascent. And this is what Rabbeinu z"l said in the torah “Mishra deSakina” (LM #30), that one needs specifically the greatest tzaddik on the utmost high level. For, the more ill a person is, the greater a healer he needs, that is, as mentioned. For the greater the tzaddik, the more he can raise up even those who are so very fallen, until by the power of the aforementioned tzaddikim [who receive from him], there is no fall or descent where one cannot get up from by their power, if they manage to believe and follow them, and as mentioned. And all this is the abovementioned aspect of Erekh Apayim, the aspect of Erekh Apayim to tzaddikim and Erekh Apayim to the wicked [Oth #8], that these people on a high level, the aspect of tzaddikim, need to prolong their temper, that their temper not fall short, and they not stop having extra spirit and vitality, on account of the great ascent and level they have attained, for in spite of this they need to extend their spirit further, and look to reach an even higher, higher level, and begin anew etc. as mentioned. And these people on a low level, and even the wicked that have fallen in total evil, God forbid, nevertheless as long as the soul is in them, as long as they can still move one body member, need to extend their temper and spirit, to look out for salvation constantly, and prevail and begin anew each time, as much as possible — whatever will be will be — for there is never a move in sanctity nor a groan, cry or aspiration in sanctity etc. that is ever lost, for “Hashem will not cast us off forever” [Lam. 3].

If you don't know, have you not heard that there are holy traits and emanations (sefirot) above, in which the light of God and His holiness are encased, and through which He is revealed and acts in the worlds that He created? And if you do not know what the emanations are - since is not for your age to study the books of Kabbalah - do you not say in your prayers, "To you, God, is greatness, power, splendor and majesty, etc." (in the morning service, from I Chronicles 29:11)? And which one of you does not say after the counting of the Omer, "That which I have damaged in the emanation of kindness in kindness; kindness in power; kindness in splendor, etc.?" It is from these holy emanations that the Holy One of Israel brings light within us, the people that is close to Him. And just like with the traits above, so too with the traits with which He has given us light - His will is to be encased in them and to reveal His holiness through them. [For example,] the trait of kindness inside us, which flows down from the emanation of kindness and supernal love - God's love for Israel, the love of the angels in doing the work of their Creator, as it is written (in the morning prayers), "and lovingly give permission, etc." - only holiness can be found there. So we should only use it for holiness - to love God, His Torah and the Jewish people. And with the trait of power, we should fear Him with true fear. And this is not just latent love and fear that a Jew naturally has in his essence for God - a love and fear that he does not feel, such that his heart does not quake nor tremble from them. Rather a person must at least make times to arouse his love for God with yearning and longing for Him, may He be blessed. He should pray, "Please, God, bring me close to You. Why do You hide Your face from me; and why have You distanced me from Your holiness?" His yearning and longings should be like the yearning and longings of a child for his father; a child who is totally excited and quaking for his father, to the point that his heart pains him. Likewise regarding fear, a Jew should not suffice with just a natural fear, which is not revealed inside him and does not cause him to feel a trembling in his soul. Rather, he needs at some point to arouse a tangible fear, as if he were standing in front of the Powerful King. He should be completely afraid and trembling from the dignity of His glory and from the greatness of His power which is in front of him.