מְנִיעוֹת

All the obstacles a person has are only for the sake of desire, to increase their desire for the holy matter they need to do. For such is human nature: the more one is prevented from something, the more they desire to do it. Therefore, when a Jew needs to do something necessary for their Judaism, especially something upon which their entire Judaism depends, namely, traveling to a true tzaddik, they are given desire from above. The desire given to them is through the obstacle provided for them, for through the obstacle, the desire is strengthened, as mentioned above. Therefore, a person should know that there is no obstacle in the world they cannot break if they truly wish, for the obstacle is only for the sake of desire. When they have strong desire, will, and great longing appropriate to the holy matter they need to do, they will certainly merit to complete it and bring it from potential to actuality. For the obstacles are only for the strengthening of desire, so that through this specifically, they merit to complete it, as mentioned above (66:4).

Know that the greater the desired goal, the greater the obstacles provided, to strengthen the desire further, for the desire is proportional to the obstacle. Therefore, a person should understand that when they face very great obstacles to drawing close to a tzaddik, and obstacles stand and spread before them from all sides to prevent them, from this itself they should know and understand the immense value of the desired goal, that the obstacles are so great because of this. For all holy matters have many obstacles, especially when one wishes to travel to true tzaddikim, upon which everything depends; then the obstacles certainly intensify. But there is an aspect of the point of truth among tzaddikim, and when one wishes to draw close to it, upon which everything depends, the obstacles spread and extend greatly from all sides. From this itself, one can understand the value of the desired goal, as mentioned above. Therefore, one must strengthen themselves to have a very strong will and desire proportional to the value of this desired goal. Through this, they will merit to break the obstacles and reach it. For this is a rule: there is no obstacle in the world that a person cannot break, but they need a very strong desire and will proportional to the value of the desired goal, as mentioned above (ibid.).

Also, it is not proper for a person to excuse themselves and find a pretext, saying that since they desire and long to perform the holy matter but face an obstacle and coercion, it should be considered as if they did it, as our rabbis of blessed memory said, “One who intended to do [a mitzvah],” and so forth. For this was said only for one who wishes to be exempt through this, as what can they do since they face coercion? But one who does not wish to be exempt but desires the mitzvah or holy matter itself, what benefit is it to them that it is considered as if they did it? For they do not calm their mind at all with the “as if,” because they desire, crave, and deeply long to perform the mitzvah itself, not to be exempt with the “as if.” For in truth, it is fitting for a Jew to complete their desire and will in every holy matter and bring it from potential to actuality in perfection. One who has such a desire will certainly merit to complete it and bring it from potential to actuality, breaking and nullifying all obstacles and coercions, for they all came only for the sake of desire, as mentioned above. When they have a strong desire proportional to the value of the desired goal, as mentioned above, they will certainly merit to complete whatever they wish to do in the world, any holy matter it may be (ibid.).

One who has walked in materialism all their days and then becomes inspired and wishes to walk in the ways of the Blessed Name, the attribute of judgment accuses them. It does not allow them to walk in the ways of the Blessed Name and provides an obstacle. The fool, seeing the obstacles, turns back. But one who has understanding draws closer to the Blessed Name specifically then, for they look and find in the obstacle itself the Blessed Creator, for in truth, the Blessed Name Himself is hidden in this obstacle (115).

Through the efforts, troubles, and breaking of obstacles a person faces at the beginning of drawing close, such as obstacles from their father, father-in-law, wife, and other similar obstacles, and they must exert themselves, toil, and strengthen greatly to break them, through this, they create a vessel to receive holiness and purity afterward. Whoever has more efforts and troubles at the beginning of their drawing close has a greater vessel to receive holiness and purity. Through this, they merit fear [of G-d] and to draw all good abundances. They merit to complete the holy Name, for the primary perfection is through fear (185).

Whoever wishes to enter the service of the Blessed Name in truth cannot enter except by thinking that there is no one in the world except themselves alone, solitary in the world. They should not look at anyone who prevents them, such as their father, mother, father-in-law, wife, children, and the like, or the obstacles from other people in the world who mock, incite, and prevent from the path of truth. They must not care or look at them at all but be in the aspect of “Abraham was one,” as if they were solitary in the world (Part II, omission).

All the obstacles a person has from serving the Blessed Name, even though it seems to them that their obstacle is very great and impossible to break, in truth, it is not so. For there is no person who has an obstacle they cannot break if they truly wish, because the Blessed Name does not send obstacles to anyone except according to their strength and ability to stand against them, if they wish to overcome them properly. If they look well, they can understand that even in the obstacle itself, Hashem of the Blessed Name is clothed [as explained above in section 4]. Therefore, in truth, there is no obstacle at all, for all obstacles are only an illusion of the eyes (46).

The greatest obstacle of all obstacles is the obstacle of the mind, that is, when their heart is wavering and they do not set their heart and mind well to understand the extent of the matter. For example, when they wish to travel to true tzaddikim and face many obstacles, if their mind and heart are strong in the truth that their entire vitality and eternal legacy for themselves and their generations depend on this, certainly no preventer will stop them, and all obstacles are as nothing compared to this. But the primary obstacle is the obstacle of the mind, that their mind is not so strong. Likewise, even when they merit to come to the true tzaddik and overcome all the obstacles that prevented them from coming, if they find some difficulty regarding them and their heart wavers, this obstacle is greater than all. Similarly, in prayer, at first, they face many obstacles to prayer, and afterward, when they overcome them and come to pray, if their heart is crooked and doubts about the Blessed Name fall upon them, G-d forbid, this obstacle is greater than all. The rectification for this is when they face a difficulty regarding the Blessed Name or true tzaddikim, to cry out to the Blessed Name with a strong voice from the depths of the heart (ibid.).

The primary thing is a strong and courageous heart, and then they have no obstacle, especially material obstacles, such as those due to money or being prevented by their wife, children, father-in-law, father, or mother, all the more so when other people prevent them through their words and mockery from drawing close to the truth. All are null and void for one who strengthens and fortifies their heart in the Blessed Name (ibid.).

Also, when a person has heart, no place prevents them from the service of the Blessed Name, and they have no excuse to say that in a certain place it is impossible to engage in G-d’s service. For when they have heart, all places in the entire world are theirs (50).

Whoever wishes to enter the service of the Blessed Name in truth cannot enter except by thinking that there is no one in the world except themselves alone, solitary in the world. They should not look at anyone who prevents them, such as their father, mother, father-in-law, wife, children, and the like, or the obstacles from other people in the world who mock, incite, and prevent from the path of truth. They must not care or look at them at all but be in the aspect of “Abraham was one,” as if they were solitary in the world (Part II, omission). People have the power to prevent and incite a person, distancing them from the service of the Blessed Name and from true tzaddikim, more than the evil inclination. Therefore, one who truly wishes to draw close to the truth must have great strength against the mockers, inciters, and preventers and not be ashamed before those who ridicule at all [see Boldness] (Sefer HaRan 80). Through the holiness of Shabbat, one merits true humility, namely, to see their own lowliness, recognize the importance of Israel, and give their soul for them, like Moses our teacher, peace be upon him (79).