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5.01 Baal HaSulam,

Shamati, Article No, 199, “To Every Man of Israel”

Every man of Israel has an internal point in the heart, which is considered simple faith. This is an inheritance from our fathers, who stood on Mount Sinai. However, it is covered by many Klipot [shells], which are all kinds of dresses of Lo Lishma [not for Her sake], and the Klipot must be removed. Then his basis will be called “faith alone.”

5.02 RABASH,

Article No. 34, TANTA [Taamim, Nekudot, Tagin, Otiot]

Taamim [flavors] means one who wants to taste a good taste in life should pay attention to his point in the heart.

Every person has a point in the heart, except it does not shine. Rather, it is like a black dot. The point in the heart is a discernment of Nefesh [soul] of Kedusha [holiness], whose nature is a vessel of bestowal.

However, she is in a state of Shechina [Divinity] in the dust, meaning that a person regards her as nothing. Instead, to him she is as important as dust. This is called Nekudot [dots/points].

The solution is to increase her importance and make its importance as Tagin [crowns], like a “Crown on his head.” That is, instead of being dust, as before, he should raise her importance to be as a Keter [crown] on his head.

At that time, the Nefesh of Kedusha expands in Otiot [letters], meaning in the Guf [body], for the Guf is called Otiot. In other words, the Kedusha spreads from potential to actual, called Otiot and Guf.

5.03 RABASH,

Article No. 940, “The Point in the Heart”

When the Temple was ruined, it is written, “And let them make Me a Temple and I will dwell within them.” This pertains to the point in the heart, which should be a Temple where the light of the Creator dwells, as it is written, “And I will dwell within them.” Hence, one should try to build his structure of Kedusha [holiness], and the structure should be able to contain the upper abundance called “abundance poured from the Giver to the receiver.” However, according to the rule, there must be equivalence of form between the Giver and the receiver so the receiver, too, must have the aim to bestow like the Giver.

This is called “action,” as it is written, “Let them make Me a Temple,” where the acting applies to the Kli [vessel] and not the light, since the light pertains to the Creator and only the action pertains to the creatures.

5.04 RABASH,

Article No. 6 (1991), “What Is, ‘The Herdsmen of Abram’s Cattle and the Herdsmen of Lot’s Cattle,’ in the Work?”

In this work there are ascents and descents. A person must believe that he has a point in the heart, which is a spark that shines. But sometimes, it is only a black dot and does not shine. We must always awaken that spark because at times that spark awakens by itself and reveals a lack in a person, where he feels that he needs spirituality, that he is too materialistic and he sees no purpose that enables him to emerge from these states.

That spark gives him no rest. That is, as a corporeal spark cannot illuminate, but using the spark, a person can light up things, so that through the things that the spark touches, a great fire can ignite. Likewise, the spark within man’s heart cannot shine, but that spark can light up his actions so they will illuminate because the spark pushes him to work.

However, sometimes the spark quenches and does not shine. This can be in the middle of the work, and this is regarded as a person having a road accident. In other words, in the middle of the work, something happened to him and he descended from his state and was left unconscious. Now he does not know that there is spirituality in reality, he has forgotten everything, and he has entered the corporeal world with all of his senses.

Only after some time does he recover and sees that he is in the corporeal world and he begins to climb up once again, meaning to feel the spiritual lack. Then, once again, he receives a drive to approach the Creator.

Afterward, he descends from his degree once more, but he must believe that each time he raises his spark to Kedusha [holiness]. Although he sees that he has descended from his state and fell back to the place where he was at the beginning of his work, each time he nonetheless raises new sparks. That is, each time, he raises a new spark.

In the “Introduction to The Book of Zohar” (Item 43), he says, “When man is born, he immediately has a Nefesh [soul] of Kedusha. But not an actual Nefesh, but the Achoraim [posterior] of it, its last dis- cernment, which, during its Katnut [smallness/infancy], is called a ‘point,’ and it dresses in man’s heart.” We should interpret that this “point,” which is still in the dark, reveals and shines each time according to one’s work on purifying his heart. At that time, the point begins to shine. This means that each time a person begins to ascend once more after the descent, he should believe that this is a new discernment from what he had during the previous ascent, for he has already elevated it to

Kedusha. Thus, each time he begins a new discernment.

5.05 RABASH,

Letter No. 21

Therefore, this is the only point on which we must make every effort that one has acquired from the point in the heart, since each point in the heart gives strength to work, but if this force is used to serve the environment…

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