אות-עח

Binding one's point to his heart according to the moment

It is necessary to always strengthen to abound in prayer, and entreaty, and conversation between oneself and his Maker, in order to arouse every time his good point, so that it shines to his heart, until all the ignominy and bad loves which impose on his heart, which are the aspect of the foreskin of the heart, are nullified from him through this, as mentioned previously in article 50. However, since the ignominies of the heart are rallying all the time to hide and conceal the light of his holy point which is pertinent to his heart at that time, therefore the usual tendency of a person who desires to engage in this, to express his words between himself and his Maker, is to be beset each time with the impression that now he cannot speak, and he does not know what to say whatsoever, and his heart is very sealed etc., as is known. And all of this is drawn from the ignominies of the heart, the uncircumcision of the heart mentioned above. But in truth, it is utter falsehood and the work of the baal duvur (-litigator – Satan). For if one were to say so, then it would always seem to him so, that now he does not have heart and he cannot speak, and he will never speak Heaven forbid. And through this itself the ignominies of the heart, the foreskin of the heart, will surge over him each time exceedingly more, for the essential abnegation of the foreskin of the heart mentioned above, is through binding one's heart to his holy point through the speech of his mouth, that he pours out his words before Hashem Yisburach and arouses his good point.

Therefore it is necessary to strengthen in this, to know and to believe that certainly there is no time in the world that one cannot bind himself then to the point pertinent to his heart at that time, and to hype oneself up to the utmost to speak in this as best as he can, to seek and search with his words, the light of his holy point. And even though it is certainly impossible for a person to know all this precisely, what the point pertinent to his heart is at this exact time and instant, even still he needs to always believe that certainly there is now the aspect of the good point which is pertinent to his heart at this exact time, and to bind himself to it, for through this he will be rectified from wherever he is. And in truth this necessitates abundant prayers and entreaties to merit to find the point pertinent to his heart at that specific time. And this is the aspect of (Psalms 32:6), “For this every hassid (devote, pious Jew) should pray to You li-ais <for the time> mitzoh <find/found> {-when G-d is to be found accessible/for a time when G-d will be accessible/to find what is pertinent to that time},” distinctly “li-ais mitzoh <to find for the time>,” that he should always merit to find the point relevant to the time and moment, this being the aspect of the construct of hisbodidus and conversation between oneself and his Maker, through which one merits for himself at all times to the point pertinent to his heart at this moment. And all this is the aspect of mishpat (judicial justice), that he judges and adjudicates himself, and admonishes himself to fulfill all the words of the Torah. And it is necessary to synchronize the mishpat (judgment), to judge himself every time and every day according to the time and the moment. And this is the aspect of (Kings I:8:59), “And these words of mine which I entreated before Hashem etc.,” the aspect of the entreaties and hisbodidus discussed above (further in the verse), “to do mishpat (justice/what is necessary) for His servant etc.,” for through this one draws the aspect of the mishpat discussed above, “(further in the verse) the matter of the day on its day,” appropriately suited in accordance to this time, and day, and hour. (Likutay Halachos, Laws of Teachers, law 3).