Likutei Moharan 66:4/ליקוטי מוהר"ן ס״ו:ד׳

14A. 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.

2All 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.

3[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.

4Therefore, 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.

54B. 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.

64C. 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.

7This 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.

8The 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.”

9The 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.

10Thus 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.

11Thus, 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.

124D. 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.

13Now, 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.

14This 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.

15The 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].