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10.01 Baal HaSulam,
Shamati, Article No. 99, “He Did Not Say Wicked or Righteous”
If one does not have any desire or craving for spirituality, if he is among people who have a desire and craving for spirituality, if he likes these people, he, too, will take their strength to prevail, and their desires and aspirations, although by his own quality, he does not have these desires and crav- ings and the power to overcome. But according to the grace and the importance he ascribes to these people, he will receive new powers.
10.02 Baal HaSulam,
“Introduction to The Study of the Ten Sefirot,” Item 133
A king who wished to select for himself the most loyal of his subjects in the country and bring them to work inside his palace. What did he do? He issued a decree that anyone who wished, young or old, would come to his palace to engage in the works inside his palace.
However, he appointed many of his servants to guard the palace gate and all the roads leading to it, and ordered them to cunningly deflect all those nearing his palace and divert them from the way that leads to the palace.
Naturally, all the people in the country began to run to the king’s palace. But the diligent guards cunningly rejected them. Many of them overpowered them and came near the palace gate, but the guards at the gate were the most diligent, and if someone approached the gate, they diverted him and turned him away with great craftiness until one despaired and returned as he had come. And so they came and went, and regained strength, and came and went again, and so on and so forth for several days and years until they grew weary of trying. Only the mighty ones among them, whose patience endured, defeated the guards and opened the gate. And they were instantly awarded seeing the king’s face, who appointed each of them in his right place.
Of course, from that moment on, they had no further dealings with those guards, who diverted and mislead them and made their lives bitter for several days and years, running back and forth around the gate. This is because they have been rewarded with working and serving before the glory of the king’s face inside his palace.
10.03 Baal HaSulam,
Letter No. 14
One is rewarded with everything only by overcoming, called “strength,” and each and every strength that a person elicits joins into a great amount. That is, even if a person overcomes once and gets an alien thought, and says, “But I already know from experience that soon I will not have this desire for the work, so what will I get now if I overcome it a little?”’ At that time, he must reply that many pennies join into a great amount, meaning to the general account, whether to the root of his soul or to the public. Perhaps this is the meaning of “The gates of tears were not locked.” Shaarei [gates] comes from the words, Se’arot [“hair,” or “storms”], which is overcoming. “Tears” comes from the word “tearing,” meaning that there is a mixture with other desires, and only in the middle of the desires there is a brief moment of a desire to overcome toward love and fear of heaven. “…not locked,” but rather that moment joins into a great amount. When the amount is full, the person begins to feel the spiritual clothing.
This is the meaning of the importance of tears, meaning that even if he is in the lowest state and has base desires, but still has the strength to overcome, meaning that from the point in his heart he yearns and craves the Creator, then that force is very important. Thus, even when a person is in exile, when his point in the heart is placed under other governances, called “Divinity [Shechina] in exile” for that person, for one moment he overcomes and sanctifies the Creator. And even though he is already certain, because of all of his experiences, that afterwards he will fall again, it is still very important that a person can say the truth openly.
This is similar to a person standing among criminals who are swearing and cursing the work of the Creator. And among them there are some who lecture eloquently and let you understand that there is no point to serving the Creator. But still there is someone there who cannot explain the value and the essence of the work so well, but he can make a few objections, meaning that he utters protests that what they’re saying is not true. It is good that he disagrees, even though he is not as eloquent as the swearers. This is called the “gates of tears,” and it is called “Many pennies join into a great amount.”
Article No. 22 (1985), “The Whole of the Torah Is One Holy Name”
We must always consider the goal, which is to “do good to His creations.” If the evil inclination comes to a person and asks him all of Pharaoh’s questions, he should not reply with lame excuses, but say, “Now, with your questions, I can begin with the work of bestowal.”
This means that we should not say about the questions of the evil inclination that it came to us in order to lower us from our degree. On the contrary, now it is giving us a place to work, by which we will ascend on the degrees of wholeness. That is, any overcoming in the work is called “walking in the work of the Creator,” since each penny joins into a great amount.” That is, all the times we overcome accumulate to a certain measure required to become a Kli for the reception of the abundance.
Overcoming means taking a part of a vessel of reception and adding it to the vessels of bestowal. It is like the Masach [screen], which we must put on the Aviut [thickness/will to receive]. It follows that if one has no will to receive, one has nothing on which to place a Masach. For this reason, when the evil inclination brings us foreign thoughts, this is the time to take these thoughts and raise them above reason.
This is something one can do with everything one’s soul desires. He should not say that now he has received rejection from the work. Rather, he should say that he was given thoughts and desires from above so as to have room to admit them into Kedusha [holiness]. It therefore follows that it is to the contrary: because he is brought closer from above, he was sent work.
It was said about this: “The ways of the Lord are straight; righteous walk in it and transgressors fail in it.”
10.05 Zohar for All,
“Introduction of The Book of Zohar,” “Two Points,” Item 121
Prior to being rewarded with inverting the desire to receive in us through Torah and Mitzvot, into reception in order to bestow, there are strong locks on those gates to the Creator, for then they have the opposite role: to drive us away from the Creator. This is why the forces of separation are called “locks,” since they block the gates of approaching and drive us away from the Creator.
But if we overcome them so they do not affect us, cooling His love from our hearts, the locks become doors, the darkness becomes light, and the bitter becomes sweet. Over all the locks, we receive a special degree in His Providence, and they become openings, degrees of attainment of the Creator. And those degrees that we receive on the openings become halls of wisdom.
10.06 Zohar for All, Kedoshim,
“Hybrid and Mixing,” Item 108
When the Creator created the world, He established everything on its side, on the right or on the left, and appointed upper forces on them. You have not even a tiny grass on earth that does not have a higher force on it up in the worlds above. All that is done on each one, and all that each one does, is by increasing of the upper force that is appointed on it from above.
10.07 Rabbi Nachman of Breslov,
The work of the Creator requires great persistence, whatever happens to him. Remember this well for you will need it very much as you begin the work of the Creator. It requires great tenacity, and to be strong and brave, to brace oneself and stand still, even if you are dropped down every time. You must not allow yourself to fall off altogether, for it is necessary to experience all those falls, descents, and confusions prior to entering the gates of Kedusha [holiness], and the true righteous, too, have gone through all of it. Know, that man must cross and very, very narrow bridge, and the rule and the most important thing is not to be afraid at all.
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