Then, the Mei Hahsiloach says in the last piece in Vayikra in the second chelek that just as a born-Jew, through is minus, i.e. longing against the ratzon Hashem, can distance himself from his root, so too, a Ger, even though he is not from the seed of Yisroel, can become planted in Yisroel through his desire and longing.
Mei Hashiloach Beis, Parshas B'ha'alosecha, D"H "Vayomer al na ta'azov osanu"
This requires explanation. Moshe did not need Chovev (Yisro) to be his guide. And why did he tell him "You shall be eyes for us." The idea here is as the Gemara in Bava Basra 75a, which says "ואמר רבה א"ר יוחנן עתיד הקב"ה לעשות שבע חופות לכל צדיק וצדיק שנאמר (ישעיהו ד) וברא ה' על כל מכון הר ציון ועל מקראיה ענן יומם ועשן ונוגה אש להבה לילה כי על כל כבוד חופה מלמד שכל אחד ואחד עושה לו הקדוש ברוך הוא חופה לפי כבודו עשן בחופה למה אמר רבי חנינא שכל מי שעיניו צרות בתלמידי חכמים בעולם הזה מתמלאות עיניו עשן לעולם הבא ואש בחופה למה אמר רבי חנינא מלמד שכל אחד ואחד נכוה מחופתו של חבירו "
"Raba said in the name of Rav Yochanan, in the future, Hakadosh Baruch Hu will make seven chuppahs for each and every tzadik, as the pasuk says (Yeshaya 4:5 - "וּבָרָא ה עַל כָּל-מְכוֹן הַר-צִיּוֹן וְעַל-מִקְרָאֶהָ, עָנָן יוֹמָם וְעָשָׁן, וְנֹגַהּ אֵשׁ לֶהָבָה, לָיְלָה" 'And Hashem created on every dwelling place... because he dwells above every chuppah.'" This teaches that Hakadosh Baruch Hu makes a chuppah for every individual according to his kavod. Why does there have to be "smoke in the chuppah"? Rabi Chanina said that anyone who looks with suspicion at Talmidei Chachamim in this world will have his eyes full of smoke in the world to come. And why is there "fire in the chuppah"? Rabi Chanina says that this teaches that every individual will be burned by his friend's chuppah." And chuppah primarily means that which is written in the same pasuk that according to each person's kavod is his chuppah.
This means that each person will be honored according to what he acquired in this world and he will be honored by comparison to his friend who is lower than him. But even the lowest Jew will feel honored relative to the greatest of the Gerim. And therefore it must be there there should be Gerim in the world to complete the greatness and the kavod of Klal Yisroel to show them to their eyes that relative to the kavod of the Ezrach (born-Jew) and of the root of Yisroel, it is impossible for any creature, even after great avodah, who is not of the seed of Yisroel to attain that level of kavod. And even though, in truth, the Ger has done a great thing to enter under the wings of the Divine Presence, nevertheless, the Zohar says (Yisro 87a) "The convert is called 'righteous' (Ger Tzedek), but nothing more." And this is what Moshe meant when he told Yisro " And you shall be eyes for us." As the pasuk said in Yeshaya (66:21) And even from them (Gerim) I will take as Kohanim and as Levi'im." Meaning that even though Gerim may attain the level of "Avodah," they can never reach the root of Yisroel in the garment of Gerim, as the Zohar has already said (Saba Mishpatim 95b).
Looking at these two pieces together, is the Izbitzer saying that the default level of the Ger is lower than an "Ezrach" as he described in the piece in B'ha'alosecha, but that through great Tshuka, desire, the Ger can replant himself as part of "Zera Yisroel?" Or is that understanding belied by his statement that even after great avodah, the Ger cannot reach this level? Or is that statement referring only to a case where the Ger works in the bechina of avodah (alma d'bechira, l'umas alma d'yedia), but where he tries to reach the level of shoresh Yisroel through tshukah, then he can attain that level?
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