The Power of Thought

Sichos HaRan 62

Human beings possess wondrous powers. Through thought you can actualize what you concentrate upon. Even the inflation of a country's economy is a consequence of people's thoughts.

Your power of thought must be focused upon one thing - that is, all aspects of consciousness, internal, external, and all other aspects, must be focused upon one point. When you have eliminated all mental diffusion and nullified any inclination toward other thoughts, you will be able to bind your mind entirely to the idea that a certain thing should take place. Thus, you actually can make it happen.

However, this requires that you conceive the object of concentration in all its details. If you do so only in a general way, you will create "incomplete vessels" (cf. Keilim 12:6). Thus, you may go astray, as did Nevat.[1]

This practice can help you in your Torah study. If your power of thought is strong, it surely will produce the desired result. All this requires is intense concentration.

For example, you may bind your thought to the idea of completing all four sections of the Shulchan Aruch (Code of Jewish Law) with its major commentaries. You must vividly imagine how you will go about accomplishing this task, and how long it will take; e.g., you must study five folio pages per day in order to finish the entire project in one year. You must channel your thoughts into this very well, until your mind is strongly bound to this idea.

Similarly, you may apply this technique to all other areas of Torah study: the Gemara with the commentaries of the Rif[2] and the Rosh,[3] the Arba'ah Turim,[4] or Tanach (Torah, Prophets, and Writings), etc. You should long to accomplish your goal, binding your mind to it strongly, and then you will accomplish everything.

There is a hint to this in the Talmudic dictum: "Thought helps, even for the study of Torah" (Sanhedrin 26b). Even though Rashi explains this remark in a different context, nevertheless, this allusion is also true… The Rebbe did not explain this further. However, "both these and these are the words of the Living G-d" (Gittin 7b).



[1] In a vision, Nevat saw fire emerging from his member and erroneously inferred that he was destined to be king. This error led him to rebel against King David. It was his son, Jeroboam, who became king (Sanhedrin 101b).

[2] R. Yitzchak Al-Fasi, 1013-1103.

[3] R. Asher Ben Yechiel, 1250-1327.

[4] "Four Rows" by R. Yaakov Ben Asher, son of the Rosh, 1275-1340. This innovative legal code served as the basis for virtually the entire subsequent development of Jewish law, and inspired R. Karo to compose the Shulchan Aruch.

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