Translation:Likutei Moharan/66

“Viyhe Na Pi Shnayim (May a Double Portion) of your spirit be upon me.” And he answered, “…If you see me as I am being taken from you, it will be so for you; but if not, it will not be so.” (2 Kings 2:9-10)

1A. [The blessing of] “a double portion” was indeed later fulfilled in Elisha. Thus it was that Elisha would pray with greater kavanah than his master, Eliyahu. For all the miracles and great deeds that Elisha performed were achieved by means of prayer. Commenting on the verse “Tell me, please, of all the great deeds that Elisha has done” (2 Kings 8:4), our Sages, of blessed memory, said: That which Elisha accomplished, he accomplished through prayer (Megillah 27a).

Know, it is possible for the student to be greater than the master—that is, for him to possess double the portion of his teacher. Even so, whatever [he accomplishes] is by virtue of his master’s strength. This is the meaning of “May a double portion of your spirit be upon me”—specifically “your spirit,” since it was through his master Eliyahu’s spirit itself that he came to have twice as much.

For in fact the tzaddik possesses two spirits, a spirit on high and a spirit in this world. This is as it is written (Genesis 6:9), “These are the chronicles of Noach, Noach”—Noach on high, Noach below. {As the Zohar writes concerning this verse in the Tosefta (Supplement) to the portion of Noach (I, 59b) : “Why does it say Noach twice? However, every living tzaddik has two spirits: one spirit in this world, and another spirit in the next world. You will find this to be so for all the tzaddikim…”; see there.} In other words, [the tzaddik] has an aspect of vitality on high and an aspect of vitality in this world. The spirit and vitality from on high is extremely great.

The students share the same spiritual root as the master, although they are dependent on him like branches on a tree. The tree nourishes vitality from its root, and the branches nourish the vitality via the tree. There are a number of different aspects to this: there are students who correspond to branches, and others who correspond to leaves as well as to the other elements [of the tree].

At the time of the tzaddik’s passing, he attains far more than he attained during his lifetime; each one according to his spiritual level. We find this in connection with Rabbi Shimon bar Yochai in the Idra, Rabbeinu HaKadosh, and other tzaddikim.

1B. Know, too, that the reason for this is that at the time of [the tzaddik’s] passing, the spirit and vitality from on high descend. The lower and higher spirits then embrace and unite. In truth, they are one, so that as soon as they reveal themselves to each other, they bond in a most exceptional oneness. Yet the spirit from on high cannot stay in this world, since by nature it cannot bear this world at all. It therefore departs for on high, and consequently the tzaddik passes on. For when the aforementioned spirit departs, the spirit from below departs with it, on account of the most exceptional oneness in which they were united.

To be present at the passing of the tzaddik is therefore a very great thing, even for someone who is not his student. Because the spirit from on high descends and is revealed at that moment, a very great illumination is revealed then. This is why all those present at that time benefit greatly. They benefit long life, as our Sages, of blessed memory, taught concerning the verse (Psalms 49:10-11), “One can live on forever… by seeing the wise men pass away” (Chagigah 5b).

Yet the students receive an exceptionally great measure of illumination. This is because they are dependent on the tzaddik and nourish from the same source. Thus the vitality from on high is literally their life-force! They, too, unite and embrace with this spirit with an exceptional oneness, since it is actually their spirit and vitality, as explained above.

And if they are worthy, this enables them to receive a double portion. The tzaddik whose time has come to pass on from the world departs as a result of the uniting with the spirit from on high. But the students whose time has not yet come, on the contrary, the spirit from on high stays with them due to the exceptional oneness with which it has bonded with the spirit of this world. It is not possible for them to separate from each other. Thus whereas the tzaddik passes away as a result of the higher spirit drawing the lower spirit along with it, the students receive a double portion. For the spirit from on high stays with them, because of its exceptional bond with the spirit from below.

1C. There are, however, many types of students. The one who is firmly bound to the tzaddik is literally like a branch of a tree. He senses all the tzaddik’s ascents and descents inside himself, even if he is not in the proximity of the tzaddik. For if a student is genuinely bound to the tzaddik as he ought to be, like a branch to a tree, he ought to feel all the tzaddik’s spiritual advances and setbacks, just as the branches feel all the [seasonal] changes that the tree undergoes. In the summer they grow and have vitality. This is because the tree nourishes vitality from its source, drawing life-force from there through its vascular tissues—i.e., the lumina through which it draws its nourishment. Therefore in the winter, when the moisture dries up and the lumina shrivel, all the branches shrivel as well, causing the leaves to fall off; and in the summer it is just the opposite.

This is likewise the case for someone who is bound to the tzaddik. He senses all the tzaddik’s spiritual advances and setbacks. For there are many expressions of ascents and descents, since there are many different aspects of passing away. There is the soul’s passing, and there is the loss of one’s name, which is also an aspect of passing away. This is because the name is the soul, and, as explained elsewhere (below, in Lesson #260), this [sacrifice of prestige] is literally the aspect of sacrificing one’s soul; see there. And there is also a passing from level to level. This too is an aspect of passing away. Thus when a student is so strongly bound to the tzaddik that he senses inside himself all the ascents and descents that his master experiences, he can merit a double portion at the time of the passing, as explained above. {“May a double portion of your spirit be upon me.” And he answered, “… If you see me as I am being taken from you, it will be so for you; but if not, it will not be so.”}

This is the meaning of “If you see me as I am being taken”—i.e., you will see me taken, passing away “from you.” Specifically “from you”—i.e., if you sense the passing from within you, as explained, then you will merit a double portion at the time of the passing. For any time of passing, in whatever aspect it may be, corresponds to the descent and revelation of the spirit from on high in the manner mentioned above. Yet the revelation is commensurate with the passing, so that at the final passing, [the higher spirit] descends and is revealed entirely.

This is also the concept of being in the presence of one’s master. A person should always endeavor to be with his master, since it might just be the time when [his master] is in the aspect of passing on. If he is worthy, he will receive a great illumination then, in the aspect of a double portion. With the double portion that he receives, it is possible that he will pray with kavanah and so accomplish more than his master. Even so, all [his accomplishments] are by virtue of his master’s spirit, as in “May a double portion of your spirit be upon me”—specifically “of your spirit,” as explained above. {One who does not know this, does not know the deeper meaning of left-handedness, because being left-handed is something original. He also does not know how to turn potential into actual.}

2A. Before one turns potential into actual, the potential and actual states are bound together and there is nothing separating between them. The reason for this is that “what is final in deed is first in thought” (L’kha Dodi Prayer). For instance, when a person wants to do something, like build a house, he first has to picture in his mind how the built house will look. Then, when he completes the image of his house in his mind, he begins to build it. This shows that the final deed is first in thought.

Prior to bringing his plan into practice, the final deed is still bound with the first thought and there is no difference or distinction whatsoever between them. He must see to carry out his plan. By doing so, potential and actual are unfolded and separated. Then there is a difference and a distinction between the first thought, which corresponds to potential being, and the final deed, which corresponds to actual being.

This is the letter aleph. An aleph is comprised of two yods and, between [them], a vav, which corresponds to a patach. These two yods are a yod at the beginning and a yod at the end, corresponding to potential and actual. In other words, the yod of the Name that relates to His Essence, the blessed Name HaVaYaH, is the yod at the beginning: the aspect of “first in thought,” corresponding to potential being. The second yod corresponds to the yod of <the Name> that relates to His Attributes, the Name ADoNaiY, which is the yod at the end: the aspect of “final in deed,” corresponding to actual being.

The two yods are initially bound together, with nothing differentiating them. Afterwards, when turned from potential to actual, they are unfolded and separated. This is the aspect of the vav inside the aleph, which corresponds to a PaTaCh. In other words, these two yods, potential and actual, niPhTaChin (are unfolded) and separated.

This vav inside the aleph represents the six letters between the two yods of the two Names mentioned above, [when these Names are interposed] as follows: YAHDVNHY. For there are three letters with the yod of the Name that relates to His Essence, which corresponds to the first thought, and, likewise, there are three letters with the yod of the Name that relates to His Attributes, which corresponds to the final deed.

Now, everything that exists in the world contains three elements: space, form and time. These correspond to the aforementioned three letters. For example, when a person wants to build a house, he must think about where and when to build it, and in what design the house will be built. The same is true of all things in the world. Also afterwards, at the end of the deed—i.e., when he completes the thing—there are likewise these three elements of space, form and time. This corresponds to the three letters with the yod at the beginning, which is the first thought, and the three letters with the yod at the end, which corresponds to the final deed—the aspect of the vav between the two yods, as explained above.

2B. This also corresponds to the two spirits mentioned above: the spirit from on high and the spirit from below, which are the aspects of potential and actual. Initially they are bound together, but afterwards they are unfolded and separated.

These two spirits are produced through the mitigation of wrath. There is an element of Divine wrath, as it were, and also [an element] of human wrath.

When charon APh (wrath) exists, God forbid, it is the aspect of smoke emerging from His nostrils, as it is written (Psalms 18:8), “Smoke rose up in APo (His nose).” This smoke is detrimental to one’s livelihood. {[Livelihood] is the means by which we turn potential into actual. When a person has an income and is not dependent on other human beings, he merits truth. This is the aspect of the World to Come, as in “Fortunate is he whose help is the Omnipotent One of Yaakov, whose hope is in God, his Lord” (Psalms 146:5). Through this one turns potential into actual, as will be explained further on.}

Smoke is harmful to the eyes, as in “like smoke to the eyes” (Proverbs 10:26). [And the eyes] correspond to livelihood, as in “Everyone’s eyes look to You with hope [and You give them their sustenance in its time]” (Psalms 145:15). This is because anger, <which is the aforementioned aspect of smoke>, is detrimental to one’s livelihood, as is brought elsewhere (see above, Lesson # 59). One has to break the wrath and mitigate it. He has to mitigate the smoke and rid it of its impurities until it is turned into ruach (air)—i.e., the tranquil ruach (spirit) produced by purifying smoke.

And this ruach made by mitigating the smoke of wrath is the aspect of Mashiach, as in “The ruach (breath) of our nose is the mashiach (anointed) of God” (Lamentations 4:20). As long as this aspect of ruach (spirit) has yet to enter the hands, it is still prior to existence. This is because existence is primarily in the aspect of the hands, which are the instruments-of-doing. It is mainly there that the spirit is revealed, as in “Into Your hand I entrust my spirit” (Psalms 31:6); and as in “That in His hand is the soul of every living thing and the spirit of all human flesh” (Job 12:10).

Afterwards, when the spirit is revealed in the hands, the aforementioned two spirits—the aspects of potential and actual, and the two hands, right and left—are still unified. In other words, the hands, in which the two spirits are revealed, have yet to unfold and separate. This is because the potential and actual [states] are still bound together and there is no difference whatsoever between them. There is thus no distinction between right and left. It is as yet the aspect of pre-Creation—i.e., prior to actualizing potential—at which point they are bound together, as explained above.

But later on, by turning potential into actual, the creation is completed. It is then that the hands are unfolded and there is a distinction between right and left, as in “Aph (Also), My hand has laid the foundation of the earth, and My right hand has spread out the heavens” (Isaiah 48:13). For there is then a difference and a distinction between potential and actual, which are the two hands, the two spirits, as explained. And all this is accomplished through mitigating wrath; this being the meaning of “APh My hand”—specifically “APh,” as explained above.

{“Poteiach (You open) Your hand and satisfy the desire of every living thing” (Psalms 145:16).} This is also the meaning of “PoTeiaCh (You open) Your hand”—that the hands niPhTaChin (are unfolded), and right is differentiated from left. This is “Yadekha (Your hand),” the aspect of the two yods, [as in] “Do not read it as ‘Yadekha,’ but as ‘YodeYkha (Your yods).’” For the hands are the aforementioned two yods, the aspect of potential and actual, corresponding to <the two spirits, and> the two hands, right and left.

This is also “poteiaCh æT yadeKha (You open Your hand),” the last-letters of which spell ChaTaKh (split apart), as is brought. In other words, the hands are unfolded and split apart, so that right is distinguishable from left—as in “Aph, My hand has laid the foundation of the earth [and My right hand has spread out the heavens],” as explained above.

Thus the numerical value of ChaTaKh is twice that of the word RUaCh—this being the aforementioned two spirits, which are the two yods, the two hands that are unfolded and split apart when potential becomes actual. And this is “PoTeiaCh æt … ,” the aspect of the PaTaCh mentioned earlier.

All this is accomplished through mitigating wrath, as in “The breath of our nose is the anointed of God,” as explained. Thus the first-letters of “Poteiach Æt Yadekha” spell APiY, the aspect of “The breath of APeYnu (our nose)…” mentioned earlier. “The ruach of apeynu …” causes the hands, which are the two spirits, to unfold and split apart, as explained above.

2C. Likewise, all mitzvot and transgressions are dependent on the unfolding of the aforementioned hands, potential and actual. For they, too, possess the three elements of space, form and time. This is the meaning of “Consider three things and you will not fall into the grip of sin” (Avot 3:1)—specifically “into the grip of sin,” because it is the aforementioned aspect of the hands that in essence carries out the sin, God forbid.

Initially, the sin is in potential, while one contemplates doing it, God forbid. But afterwards, when he transforms potential into actual and carries it out, God forbid, then he is entirely wicked. And he is regarded as dead, since even while alive the wicked are considered as dead (Berakhot 18b). {“[I am regarded] among the dead who are released; like the corpses lying in the grave, whom You remember no more, for they were cut off by Your hand” (Psalms 88:6).}

This is the meaning of “like the corpses lying in the grave…”—i.e., the wicked, who even while alive are considered as dead. And this is “they were cut off by Your hand”—“cut off,” as indicated by Rashi’s explanation, connotes chatakh (splitting apart). In other words, the transgression is committed by means of a splitting apart of the hands, the aspect of “poteiaCh æT yadeKha,” the last-letters of which spell ChaTaKh. And when these split-apart-and-unfolded-hands fall from holiness, the transgression is committed, as in “they were cut off by Your hand”— chatakh.

This is the reason repentance helps for sin. The primary element of repentance is regret; one regrets one’s sin, as in “a PeTaCh (opening) of regret” (Nedarim 22b). This corresponds to the PaTaCh, the aspect of “PoTeiaCh (You open) Your hand,” as explained above.

3A. Turning potential into actual entails perfecting the faculty of speech. The letters of speech have to be in a state of wholeness. This is accomplished through the aspect of the World to Come, through which the letters of speech are made whole. For in the Future the faculty of speech will be whole, because [then] even the <nations of the world> will call out to the Blessed One through speech. This is as it is written (Zephaniah 3:9), “For then I will turn to the nations a pure language, that they may all call upon the Name of God.” From this we see that speech will be perfect.

At present, speech is lacking and imperfect, since the entire world does not call out to the Blessed One through speech. But in the Future, everyone—even those who worshipped idolatry—will call out to Him through speech. The faculty of speech will then be perfect, the aspect of “a pure language,” for all will call out to God through speech, indicating that speech has become whole.

All this will be in the Future, for that is when our principal greatness and magnificence will be revealed. At that time all will know and recognize our greatness, since everyone will then recognize the greatness and magnificence of the tzaddikim and the upright. Happy are they; happy is their lot. ‘How abundant is the good that is in store for them’ (paraphrase of Psalms 31:20).

In contrast, the wicked will be defeated, as it is written (Malachi 3:21), “You will crush the wicked….” This will be the time of the Great Day of Judgment, when each person will be brought to judgment for every detail of every action. No small matter will be waived for him; for God forgets nothing, and he will be reminded of everything then.

And then, with the downfall of the wicked, [the entire world] will repent and recognize the difference between the righteous and the wicked {as the verse in Malachi 3:18 states: “Then you will return and see the difference between the righteous and the wicked, between those who serve God and those who do not serve Him”}. Precisely then, on the Day of Judgment, they will see the difference between the righteous and the wicked…. As a result everyone will turn to the Blessed One and they will all call upon the Name of God, as in “For then I will turn to the nations a pure language…,” as explained. The faculty of speech will then be perfected, the aspect of “a pure language.” Thus we see that as a result of the downfall of the wicked in the Future, speech will be made whole.

However, it is necessary to draw the aspect of the World to Come also into this world—i.e., that the wicked should be defeated in this world as well. This is accomplished through truth.

3B. Now, truth is greatest when a person is not dependent on other human beings, since “When someone is dependent on other human beings, his face changes color like a kroom … to many different shades” (Berakhot 6b). This is the reason someone who is dependent on other people finds it very difficult to pray with the community. It would be <more> beneficial and easier for him to pray in private, since in public he is plagued by powerful ulterior motives and appearances. On account of his being dependent on other people, he prays with affectation and pretense in order to impress them.

Even someone who earns his own living, and so does not have to rely on others for livelihood, may nevertheless be dependent on others for respect or some other thing. In other words, if he craves respect, prominence and the like, he is dependent on other people since he needs their respect and esteem. When he is dependent on other human beings for any of the <above>, he is in jeopardy of perpetrating a grave lie while praying—i.e., of gesticulating unnecessarily in order to impress people.

Now, there are individuals who are somewhat upright and in some small measure fear God, and are too ashamed to pray with <blatant> pretension in order to impress others. Their intention is to pray honestly, but this truth is overly many, and so it, too, is untrue. For there is no multiplicity of truths. Truth is only one, as is brought elsewhere (earlier, in Lesson #51: “Amar Rebbi Akiva”). In other words, because they are too ashamed to pray with <outright> pretense, they want to conceal the pretension and clothe the lie within a veneer of truth.

For example, a person may wish to impress others through some motion or by clapping his hands, but finds such pretentious prayer embarrassing. He therefore deceives himself; the evil inclination convolutes his reasoning until he convinces himself that he really needs to make this motion or clap his hands while praying. That is, for the sake of that truth he manufactures some personal rationalization which makes that motion seem necessary. Thus he conceals the lie within the veneer of truth, and so has many truths—too many.

In its essence, truth is only one: praying with genuine honesty, to God alone. However, this pseudo-truth is very many—the many different shades and types of truth he manufactures for himself in order to cover over the lie. This is the meaning of “When someone is dependent on other human beings.” He is plagued by ulterior motives and [the need for] appearances, and as a result “his face changes… to many different shades.” “His face” is the aspect of truth, which corresponds to the face, as in “those who seek Your countenance, Yaakov, forever” (Psalms 24:6); as in “Grant truth to Yaakov” (Micah 7:20). His truth, which is the aspect of the face, turns many different shades—i.e., he has many different types of truth within which he clothes the lie. He manufactures a truth of his own, intending it for one purpose or another. Thus we find that the face, which is truth, turns many different shades; whereas truth, in its essence, is only one, as explained above.

This is the explanation of “I will praise God with my life” (Psalms 146:2)—that is, when one is not dependent on human beings. “With my life”—specifically with my life: I live from my own life. His vitality is not dependent on any human being. When someone is dependent on other human beings, his life is no life (cf. Beitzah 32b). In other words, it is not his life, because he lives from others <and so cannot pray honestly, as explained>. But when I am not dependent on other human beings and my life is my own, I am capable of praising and praying to Him honestly. This is specifically “I will praise God with my life.” And this is [as the Sages, of blessed memory, teach] (ibid.): When someone is dependent on other human beings, his world turns dark.

3C. And where there is truth, the wicked are defeated. The downfall of the wicked in the World to Come will mainly be by means of the truth that will be revealed then, as it is written (Proverbs 12:19), “True speech will be established forever.” Our Sages, of blessed memory, said: It is not written “was established,” but “will be established,” for the truth will be revealed in the Future (Zohar II, 188b; Tikkuney Zohar #63, p.95a).

On account of the truth that will be revealed in the Future, the <nations of the world> will be defeated, as in “He repays His enemies to their face, to destroy them” (Deuteronomy 7:10). “Their face” is the aspect of truth, as explained above. Through [truth] “He repays His enemies to their face” and destroys them from this world, as brought in the holy Zohar (I, 197a).

Similarly, our Sages, of blessed memory, taught in the Talmud: [The wicked] are, so to speak, a burden upon His countenance (Eruvin 22a). The face, which is the aspect of the Blessed One’s truth, cannot bear the wicked. When the aspect of the face—namely, truth—is revealed, the wicked are defeated. This is what will bring about their defeat in the Future, since truth will be revealed then, as explained above.

And this is why when we attain truth in this world, the aspect of the face is revealed; we instill this world with the aspect of the World to Come. Then [the wicked] are defeated through truth also in this world, as it will be in the World to Come. As a result, we are able to draw into this world the perfection that the letters of speech will have in the Future, the aspect of “a pure language.” Their downfall creates “a pure language,” since it causes everyone to turn to the Blessed One, as explained above.

And this is the meaning of “and speak words” (Isaiah 58:13), which was said regarding Shabbat. In other words, one has to instill the faculty of speech of this world with the speech of Shabbat, which is the aspect of the World to Come. This is in order to perfect speech in this world. For the perfection of speech comes mainly from the aspect of Shabbat, as our Sages, of blessed memory, taught: Your conversations on Shabbat should not resemble your weekday conversations (Shabbat 113b). Speech is in a state of perfection on Shabbat, because Shabbat is the aspect of the World to Come. One has to then draw the speech of Shabbat into the speech of the week.

3D. This <appears in the writings of the Ari, of blessed memory>: El HaVaYaH is in the World of Yetzirah (Pri Etz Chaim, Shaar HaZemirot 5, p.150). El is the aspect of truth, as in “El (the Omnipotent One) is not a man, that He should be false” (Numbers 23:19). This is the aspect of Yaakov, as our Sages, of blessed memory, said: How do we know that God called Yaakov El? Because it is written (Genesis 33:20), “and called him El, the God of [Israel]” (Megillah 18a). Yaakov is the aspect of truth, as explained above. And this truth, which is the aspect of the World to Come, is contingent on livelihood. When a person has a living and is not dependent on other human beings, he is capable of praying honestly, as explained above.

This is also the meaning of “Fortunate is he whose help is the El of Yaakov, whose hope is in YHVH (God), his Lord” (Psalms 146:5). When “[his] hope is in God, his Lord” and he is not dependent on other human beings, then “[his] help is the Omnipotent One of Yaakov.” For “the El of Yaakov” is the aspect of truth. When one succeeds in instilling this world with the aspect of the World to Come/truth/the face, the wicked are defeated, as explained above.

And this is the concept of HaVaYaH when expanded with the letter heh. Hey is the aspect of paying back <the wicked>, as our Sages, of blessed memory, commented on the verse (Ezekiel 2:10): “moaning and hiy (woe)”— HiY is the payback of the wicked in the World to Come (Eruvin 21a).

Thus this is the meaning of El HaVaYaH <is in the World of Yetzirah >: El corresponds to truth. [Truth] creates the payback of the wicked, which is the concept of HaVaYaH when expanded with the heh. One has to draw [El /truth] into this world. This is the aspect of “and speak words”: drawing the speech of Shabbat into the weekdays, which correspond to YeTZiRah, as in “Through many days YuTZaRu (they will be formed), though one is not among them” (Psalms 139:16). In other words, the weekdays are Yetzirah when the aspect of “one,” namely Shabbat, is not among them. One must instill Yetzirah, the weekdays, with El HaVaYaH, which is the World to Come/Shabbat.

And this [instilling Yetzirah /the weekdays with El HaVaYaH] is the aspect of “Malkhut is the mouth” (Tikkuney Zohar, Introduction, p.17a), since through this the letters of speech are made whole, as explained above.

4A. Once the letters of speech are made whole, one must see to express the words perfectly. Sometimes the letters of speech get caught in the narrow of the throat so that it is impossible to articulate the words without blemish. This corresponds to what in Yiddish is known as heizerik. To be able to speak perfectly one has to extract the words from the narrow of the throat—i.e., draw vowel points into the letters. Empirically we know that without the vowel points it is impossible to articulate any letter. But when we draw vowel points into the letters and so express the words without blemish, we are able to turn potential into actual.

All a person’s thoughts enter into speech. This is as we find in the Zohar: His lips whisper thoughts (cf. Zohar III, 294a). And although a person does not perceive this, it happens, albeit very subtly. This is because a person’s every thought necessarily enters into speech at the time he thinks it, just that this is difficult to detect.

[Similarly,] anything a person does must first come into speech, since all things have to enter the aspects of thought, word and deed. We see from this that it is through speech that the action is accomplished and possibility becomes reality. Before the potential action can be actualized it must first enter the aspect of speech.

Therefore, in order to turn potential into actual, the letters of speech must be made whole. One must express the words without blemish from the narrow of the throat—i.e., draw vowel points into the letters. And then, when the words that emerge are perfect, the thing is turned from potential to actual, as explained above.

4B. The way to draw vowel points into the letters is through desire and longing. This is the desire to perform a mitzvah or some other holy deed that a Jewish person desires to do. It is the aspect of “nekudot haKaSeF (spangles of silver)” (Song of Songs 1:11)— nekudot (vowel points) made through KiSuFin (longing) and desiring. Without desire, it is impossible to do anything. For example, before a person says anything he must first have a desire to speak. The same is true of any act a person carries out. Unless he first had a desire to do it, he would not have done it. Consequently, for any holy thing that a person has to do, such as travel to the tzaddik or some other holy obligation, he is first supplied with desire so that he might do that thing.

4C. The extent of a person’s desire is determined principally by the obstacle that [Heaven] arranges for him. When a Jew needs to do something for his Judaism, particularly when his Judaism depends entirely on that thing—like traveling to the true tzaddik—an obstacle is arranged for him.

This barrier is for the sake of desire, so that he will have a greater desire to do that thing, since the barrier that keeps a person from something greatly increases his desire [for it]. For example, if one shows a child an object that delights him and then immediately grabs it and hides it from him, [the child] will go on chasing after that person, begging for the object and desiring it very much. We see from this that the desire comes mainly from this person having grabbed away the object and hidden it.

The same is true <in regard to holiness>. A person is prevented from attaining the thing that is crucial for <his Judaism>, so that through this his desire increases, as in “bread eaten in secret is a delight” (Proverbs 9:17). The more a thing is withheld and concealed from a person, the more he desires it and it delights him. Herein lies the root of lust and the overpowering desire to sin, God forbid; may the Compassionate One save us. Because man is largely barred from sin—for we are ordered, warned and commanded not to transgress, and so it is substantially withheld from us—there is therefore an overpowering desire for it; this being the aspect of “bread eaten in secret is a delight.”

The same applies to holiness: when confronted by an obstacle, a person’s desire grows even stronger. And the greater the desired objective, the greater the obstacle. For there are [three elements]: desire, the desirer, and the desired—i.e., the person who desires, the objective that is desired, and the desire that one has for the desired objective. The extent of the desire has to be in proportion to the magnitude of the desired objective. Therefore, when the desired objective is very great, one’s desire has to be very great. One is then confronted by an extremely difficult obstacle, through which one’s desire <becomes> particularly greater. For the greater the obstacle, the stronger the desire grows, as explained above.

Thus a person should know that when the barriers that keep him from doing something holy are very great, it is an indication that his desired goal is both very great and very valuable—that this is the reason the barrier is very great. This is particularly so when he wants to <get close> to the true tzaddik <and travel to him>. For there are many righteous individuals, yet there [is one who] is the focal point of truth among the tzaddikim. When a person wants to get close to him—and everything depends on this—he is confronted by very many great obstacles. From this itself a person should understand the great value of the desired objective, as explained above.

Thus, as a rule, all obstacles are for the sole purpose of desire: in order to greatly heighten one’s desire. Therefore, when a person’s desire is extremely great, he will certainly be capable of accomplishing the thing, turning it from potential to actual. As explained above, this is because desire creates the vowel points through which we actualize potential. Desire breaks the obstacle, since the obstacle is primarily only for the purpose of desire. Therefore, when a person’s desire is extremely great, in proportion to the barrier, the barrier automatically breaks.

4D. This is the concept of the nine vowel points, the nine firmaments. The vowel points correspond to firmaments, which are the aspect of barriers. A barrier is like a firmament, which is a curtain that separates and screens out a person and keeps him from the thing. As it is written (Genesis 1:6), “Let there be a firmament… and let it divide”—the firmament is a barrier that separates and divides between the desirer and the desired objective. This is why the earth, too, is called RaKiA (firmament), as it is written (Psalms 136:6), “l’RoKA (to spread out) the earth upon the waters.” For the earth, too, is an area that divides and separates. The nine vowel points are therefore the aspect of the nine firmaments, because the vowel points are made through desire, and desire comes primarily from the barrier, which is the aspect of a firmament, as explained.

Now, there are nine vowel points, nine firmaments. This is because there are many different types of desired objectives, with one desired objective being on a higher level than the next. The magnitude of the desire has to be in proportion to that of the desired objective. One is accordingly confronted by a great obstacle, through which the vowel points are made, as explained above.

This is the concept of the nine vowel points, the nine firmaments—from kametz to shuruk; namely, vowel point above vowel point, firmament above firmament. In other words, one desired objective is above the next, since the desired objective requires a proportionate measure of desire, which corresponds to the vowel point. [And the vowel point] corresponds to the firmament, because the vowel point is made by means of the firmament, which is the aspect of a barrier. Thus there is a desired objective that is kamatz—K’MiTZ (closed) and sealed. It corresponds to the KaMaTZ, the highest of all the vowel points, since the desired objective is extremely closed and sealed.

The general principle is: Whatever a person truly desires [to accomplish], he will certainly accomplish, turning potential into actual. No obstacle or unavoidable circumstance will have the power to keep him from this, provided his desire [for it] is very great; in proportion to the magnitude of the desired objective. This can be understood from the obstacle itself. When a person sees the obstacle becoming more powerful and looming larger, thus blocking his way and severely stymieing him, he should know and understand from this that the desired objective is very great. He therefore has to muster even greater strength, so that his desire becomes extremely strong; in proportion to <the magnitude of> the desired objective and the obstacle, as explained above. He will then certainly be able to accomplish [his goal].

5A. Nor should a person use the obstacle as a means of exempting himself or as an excuse. [He should not] say that he wants to do the thing but cannot because of the obstacle or circumstance, and so should be credited as having done it, as our Sages, of blessed memory, taught: If a person intended to do a mitzvah but circumstances prevented him from carrying it out, it is as if he had done it (Kiddushin 40a). The truth is that when circumstances [prevent a person from performing a mitzvah], it is certainly considered as if he carried it out, as our Sages taught.

However, all this applies to someone who wants to discharge his obligation with this. And so he discharges it <with this>, for what could he do? He was prevented by circumstance. But someone who is not looking to discharge his obligation, but rather wants the mitzvah itself or the holy thing <that he has> to do—he desires that thing itself. In that case, what benefit does he have from this special concession, whereby it is considered as if he had done it? This in no way eases his mind, since he desires, longs and yearns greatly to perform the mitzvah itself, and not to discharge his obligation with an “as if”—that it be considered “as if he had done it.” For in truth, a Jew ought to fulfill his desire and aspiration in regard to all holy matters, turning potential into actual.

Thus, when his desire is genuinely strong, and his mind is in no way eased by it being considered “as if he had done it,” he will certainly accomplish the thing, turning possibility into reality. Every barrier and circumstance <will be broken and eliminated>. Their sole purpose was for the sake of desire, and so when a person’s desire matches that obstacle—is in proportion to the magnitude of the desired objective—the circumstance or obstacle automatically disappears.

5B. This is the meaning of “‘he descended to Egypt’—compelled by the word [of God]” (Passover Haggadah interpreting Deuteronomy 26:5). When speech descends to the narrow of the throat, which is the aspect of the Egyptian exile, one is “a’noos (compelled) by the word”—i.e., he encounters o’ness (an unavoidable circumstance) or an obstacle, because the letters are lacking vowel points and so he cannot express them from the narrow of the throat. As explained above, this is the root of all the obstacles and circumstances. And this is the meaning of “compelled by the word”: because speech is lacking perfection, he is someone who is compelled [by circumstance].

6. This is also the meaning of (Beitzah 32b): When someone is dependent on other human beings, his world chashakh (turns dark). ChaShaKh connotes an obstacle, as it is written (Genesis 39:9), “neither has he ChaSaKh (withheld) anything from me”; “because you did not ChaSaKhta (withhold) your son” (ibid. 22:16). In other words, when a person is dependent on other human beings, he experiences obstacles. This is “his world chashakh”—i.e., when he is in public, he encounters obstacles and it is difficult for him to pray honestly, as explained above. Thus when a person is dependent on human beings, it is more beneficial and easier for him to pray in private. But someone who is not dependent on other humans, who is not reliant on them for anything, can stand in the midst of thousands of people and pray honestly, to God alone. This is because he does not depend on any human being for livelihood, honor or anything else. Rather, “his hope is in God his Lord.”

And this is the deeper meaning of: There was once a righteous man whose wife sought to provoke a fight. He left and spent the night [in the cemetery], where he overheard two spirits engaging in conversation (Berakhot 18b). As the Talmud there brings, their conversation was about livelihood. “Provoke a fight” is the aspect of wrath; “two spirits” corresponds to the abovementioned two spirits produced by mitigating wrath—i.e., when potential is turned into actual, as explained above. This is contingent on the aspect of livelihood, through which we turn potential into actual.

[The Rebbe] did not reveal any more about how this entire lesson is hinted at in this Talmudic passage.