Intent
The Torch of Impeccable Intent
Humanity must develop a great deal before it can realize the great appreciation that the idealism hidden in the depths of the soul has for intent and will. The soul is at all times adorned in a wealth of new colors. These colors display a small part of its treasure and beautiful greatness.
All great, moral actions in this world—whether on a small or on a broad level—are more than small manifestations, tiny sparks of the great torch of impeccable intent.
Intent is everything.
The coming to life of intent is the coming to life of the world.
There is prayer with intent, divine union with intent, mitzvah and obligation with intent, possibility and the breadth of life with intent.
And there is the intent itself. It has an intellectual and moral shape, with its glory and grandeur, its charm and holiness, its unending elevation—its divine heights.
There is the intent that stands out in letters, in names—in which each letter and vowel is a depth and abundance of seas and currents, great and broad channels of life, desire, idealism and wisdom, power and might, emanation and beauty.
And there is the intent that adheres to the holy bodies of pure, ideal human beings. All the joy of their lives is straightness and goodness in action and in morals. This is an intent that is living and fresh. How much light does it shine into the world!
And then the supernal realm of secrets arrives. It connects the intending soul with the wellsprings of the life of ideas, with the root of their root.
Then an infinite light, the light of the living God, spills forth, gushing in every syllable and action.
Intent is the birth of action.
Within the supernal intent and the intent that is filled with Divine life are included every thought of peace and every thought of the war for justice and right, every victory of wisdom and of a good and pleasant order.
Every rectification of the world is included within it.
Orot Hakodesh I, pp. 124-25
Humanity must develop a great deal before it can realize the great appreciation that the idealism hidden in the depths of the soul has for intent and will. The soul is at all times adorned in a wealth of new colors. These colors display a small part of its treasure and beautiful greatness.
All great, moral actions in this world—whether on a small or on a broad level—are more than small manifestations, tiny sparks of the great torch of impeccable intent.
Intent is everything.
The coming to life of intent is the coming to life of the world.
There is prayer with intent, divine union with intent, mitzvah and obligation with intent, possibility and the breadth of life with intent.
And there is the intent itself. It has an intellectual and moral shape, with its glory and grandeur, its charm and holiness, its unending elevation—its divine heights.
There is the intent that stands out in letters, in names—in which each letter and vowel is a depth and abundance of seas and currents, great and broad channels of life, desire, idealism and wisdom, power and might, emanation and beauty.
And there is the intent that adheres to the holy bodies of pure, ideal human beings. All the joy of their lives is straightness and goodness in action and in morals. This is an intent that is living and fresh. How much light does it shine into the world!
And then the supernal realm of secrets arrives. It connects the intending soul with the wellsprings of the life of ideas, with the root of their root.
Then an infinite light, the light of the living God, spills forth, gushing in every syllable and action.
Intent is the birth of action.
Within the supernal intent and the intent that is filled with Divine life are included every thought of peace and every thought of the war for justice and right, every victory of wisdom and of a good and pleasant order.
Every rectification of the world is included within it.
Orot Hakodesh I, pp. 124-25