הִתְבּוֹדְדוּת

One who wishes to taste the hidden light, that is, the secrets of the Torah that will be revealed in the future, should increase solitude (hitbodedut) between himself and his Creator, judging and evaluating himself at all times regarding all his dealings and actions—whether it is proper and fitting for him to act and conduct himself in this way before Hashem, may He be blessed, who bestows goodness upon him at every moment. He should weigh his words in judgment and bring himself to account for everything, judging and evaluating himself regarding all his dealings and actions. Through this, all fears will depart from him, and he will be saved from fallen fears, meaning he will not fear or be afraid of any prince, lord, wild beast, or bandits, or anything in the world, but will fear and be in awe only of Hashem, may He be blessed. Through this, he will elevate fear to its root, which is knowledge, and merit complete knowledge, knowing from whom to fear, that is, to fear only the honored Name with exalted fear. Through this, he will merit the attainment of the revealed Torah and true lowliness. Through this, he will merit prayer with self-sacrifice, nullifying all his existence and physicality during prayer, praying without any intentions for his own benefit, considering himself as nothing, nullifying his selfhood and physicality, becoming as if he does not exist in the world. Through this, he will merit the attainment of the secrets of the Torah, which is the hidden light that will be revealed in the future. All this is merited through solitude, as mentioned above (15). The words a person converses and speaks between himself and his Creator are the aspect of the Holy Spirit.

For through engaging in this, compelling himself, and preparing himself to speak before Hashem, may He be blessed, Hashem, may He be blessed, sends words into his mouth that are the aspect of the Holy Spirit. One must see to and strive to renew constantly, to request at all times with new words of appeasement and supplications. This is merited through the purity of the heart, which is merited through the movements of the intellect in holiness, etc., as explained in Knowledge, item 3 (21, 156).

Through the conversation one converses and speaks between himself and his Creator, expressing orally his good longings and desires—what he yearns, craves, and longs for to escape his evil and merit true good, praying and supplicating before Hashem, may He be blessed, for this—through this, he brings forth good souls from potential to actuality. For through longings alone, souls are formed in potential, and through the aforementioned speech, they are completed and brought from potential to actuality. Through this, he merits to act on his request, merits to form the letters of the Torah for good, enlivening and sustaining everything, drawing goodness and blessing to all the worlds, and arousing many souls to repentance through this speech that he speaks between himself and his Creator. For this matter of longings, good desires, and expressing them with a full mouth is exceedingly precious, and each one must accustom himself to engage in this much every day. Through this, one can bring the entire world to good (31, 8, 9). In every Jew, there is a very precious good point, whose desire is always strong only to do the will of its Creator.

But desires break his heart, and through this, his heart is distant from the point. Therefore, each one must speak between himself and his Creator, so that the aspect of the point within him will shine to his heart, and through this, the foreskin of his heart will be nullified, that is, evil loves, which are the disgrace of the heart that break a person’s heart [see Tzaddik, item 42] (34, 7, 8). One must accustom himself to speak between himself and his Creator with great truth, in absolute truth, until he is greatly ashamed before Him, may He be blessed, for the magnitude of his transgressions against the great and sovereign Master, the root and source of all worlds, etc.

[see Shame, item 2; and see Speech, item 7] (38, 5). Each one must see to be included in his root. To be included in his root, he must have nullification (bittul). It is impossible to come to nullification except through solitude, for through secluding himself between himself and his Creator, through this, he can nullify everything, attach himself to Hashem, may He be blessed, and be included in his root (52).

The essence of solitude is at night, when everyone is asleep, and also in a place outside the city, where he walks a solitary path, that is, in a place where people do not go even during the day.

Through secluding himself at night on a solitary path, as mentioned above, and clearing his heart and mind from all the affairs of this world, nullifying everything until he completely nullifies himself—that is, at first, he prays much until he nullifies this trait, then nullifies that trait, and afterward completely nullifies himself, so that there is no pride or substance in him, until he is in his own eyes as nothing and naught, truly, until he merits to come to the aspect of true nullification. Through this, his soul is included in its root, and through this, the entire world is included with him in its root, that is, everything is included with him in His unity, may He be blessed (ibid.). At night—that is the primary time for solitude, that is, to seclude oneself between himself and his Creator, to articulate his conversation before Hashem, may He be blessed, to converse with his heart, to seek the good spirit, that is, the good points still within him, to separate them from the evil spirit, until he pours out his heart like water before the face of the Lord [Lamentations 2:19].

Through this, he will merit joy and subdue the imagination, from which all desires come. Through this, he will merit memory, to always remember the World to Come, to think at all times about his purpose and ultimate end in the World to Come, until he merits to return to Him, may He be blessed, in truth (54). When a person prays with attachment or secludes himself properly and in the middle falls from his level, this is drawn from a flaw in faith. Then he must break his heart within him, be ashamed of himself for falling from heaven to earth, have mercy on himself until he sighs, and through the sigh, he will return to his level (108).

When one speaks before the Holy One, blessed be He, articulating his conversation with arguments and requests, wanting to prevail over the Holy One, blessed be He, as it were, to fulfill his request, the Holy One, blessed be He, takes pleasure and joy in being prevailed upon.

Therefore, He, may He be blessed, Himself sends words into his mouth so that he can prevail over Him, for without this, it would certainly be impossible for flesh and blood to prevail over the Holy One, blessed be He, but Hashem, may He be blessed, Himself assists him in this, as mentioned above (124). When a person secludes himself, articulating his conversation and pain before Hashem, may He be blessed, confessing and regretting the magnitude of the flaws he has caused, then the Shechinah, corresponding to him, articulates before him her conversation and pain.

יא. כְּשֶׁהָאָדָם מִתְבּוֹדֵד וּמְפָרֵשׁ שִׂיחָתוֹ וְצַעֲרוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וּמִתְוַדֶּה וּמִתְחָרֵט עַל גֹּדֶל הַפְּגָמִים שֶׁפָּגַם, אֲזַי גַּם הַשְּׁכִינָה כְּנֶגְדּוֹ מְפָרֶשֶׁת לְפָנָיו שִׂיחָתָהּ וְצַעֲרָהּ. כִּי כָּל פְּגָם וּפְגָם שֶׁפָּגַם בְּנִשְׁמָתוֹ פָּגַם אֶצְלָהּ, כִּבְיָכוֹל, וְהִיא מְנַחֶמֶת אוֹתוֹ שֶׁתְּבַקֵּשׁ תַּחְבּוּלוֹת לְתַקֵּן כָּל הַפְּגָמִים (רנט). When a person secludes himself, articulating his conversation and pain before Hashem, may He be blessed, confessing and regretting the magnitude of the flaws he has caused, then the Shechinah, corresponding to him, articulates before him her conversation and pain. For every flaw he caused in his soul, he caused a flaw in her, as it were, and she comforts him, seeking strategies to rectify all the flaws (259). One who cannot find their mate, the rectification for this is to strive to hear Torah innovations from a person of understanding (89).

יג. כְּבָר מְבֹאָר, שֶׁהִתְבּוֹדְדוּת הוּא מַעֲלָה גְּדוֹלָה וְדֶרֶךְ נָכוֹן וְיָשָׁר מְאֹד לְהִתְקָרֵב עַל יְדֵי זֶה לַשֵּׁם יִתְבָּרַךְ. וְצָרִיךְ כָּל אֶחָד לִקְבֹּעַ לוֹ עַל זֶה אֵיזֶה שָׁעוֹת בַּיּוֹם, שֶׁיְּפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּלָשׁוֹן שֶׁמְּדַבְּרִים בּוֹ, כְּגוֹן בִּמְדִינוֹת אֵלּוּ בִּלְשׁוֹן אַשְׁכְּנַז, שֶׁאָנוּ מְדַבְּרִים בּוֹ, כִּי בְּלָשׁוֹן שֶׁמְּדַבְּרִים בּוֹ, בְּנָקֵל יוֹתֵר לְפָרֵשׁ כָּל שִׂיחָתוֹ הֵיטֵב, וְאֶת כָּל אֲשֶׁר עִם לְבָבוֹ יָשִׂיחַ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בִּטְעָנוֹת וַאֲמַתְלָאוֹת וְדִבְרֵי רִצּוּי וְתַחֲנוּנִים, שֶׁיִּזְכֶּה לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ כָּל אֶחָד כְּפִי מַה שֶּׁיּוֹדֵעַ נִגְעֵי לְבָבוֹ וְאֵיךְ מְרֻחָק מֵהַשֵּׁם יִתְבָּרַךְ. וְעֹצֶם מַעֲלוֹת הַנְהָגָה זֹאת אֵין לְבָאֵר וּלְשַׁעֵר כִּי זֹאת הַהַנְהָגָה עוֹלָה עַל הַכֹּל וְהִיא כּוֹלֶלֶת כָּל עֲבוֹדַת ה'. כִּי עַל־יְדֵי זֶה יְכוֹלִין לָבוֹא לְכָל טוּב בָּזֶה וּבַבָּא. כִּי הַכֹּל יְכוֹלִין לִפְעֹל עַל־יְדֵי תְּפִלָּה וְתַחֲנוּנִים. וְכָל גְּדוֹלֵי הַצַּדִּיקִים לֹא בָּאוּ לְמַדְרֵגָתָם כִּי אִם עַל־יְדֵי הַנְהָגָה זֹאת, וּמַשְׂכִּיל עַל דָּבָר יָבִין מֵעַצְמוֹ גֹּדֶל מַעֲלוֹת זֹאת הַהַנְהָגָה. אַשְׁרֵי הַזּוֹכֶה לִקְבֹּעַ עַצְמוֹ עַל זֶה שָׁעָה מְיֻחֶדֶת בְּכָל יוֹם וָיוֹם וּשְׁאָר הַיּוֹם יִהְיֶה בְּשִׂמְחָה (כה). It has already been explained that solitude is a great virtue and a very correct and upright way to draw close to Hashem, may He be blessed, through it. Each one must set aside specific hours in the day to articulate his conversation before Hashem, may He be blessed, in the language he speaks, such as in these lands in Yiddish (lashon Ashkenaz), which we speak, for in the language one speaks, it is easier to articulate his entire conversation well. He should converse before Hashem, may He be blessed, with everything in his heart, with arguments, parables, words of appeasement, and supplications, to merit drawing close to Him, may He be blessed, each according to what he knows of his heart’s afflictions and how distant he is from Hashem, may He be blessed. The magnitude of the virtues of this practice cannot be explained or measured, for this practice surpasses all and encompasses all service of the Lord. Through it, one can come to all good in this world and the next, for everything can be achieved through prayer and supplications. All the great righteous ones reached their levels only through this practice, and one who understands will comprehend on his own the greatness of the virtues of this practice. Happy is the one who merits to set himself to this for a specific hour each day, and the rest of the day he should be in joy (25). For every flaw he caused in his soul, he caused a flaw in her, as it were, and she comforts him, seeking strategies to rectify all the flaws (259). It is very good to pray and articulate one’s conversation before Hashem, may He be blessed, in a field among grasses and trees, for when a person prays and articulates his conversation in a field, all the grasses and every plant of the field join in his prayer, assist him, and give him strength in his prayer and conversation (Part II, 11).

טו. אַף עַל פִּי שֶׁהַבְּכִיָּה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בִּתְחִנּוֹת וּבַקָּשׁוֹת טוֹבָה מְאֹד, אַף עַל פִּי כֵן כְּשֶׁאָדָם אוֹמֵר תְּהִלִּים אוֹ שְׁאָר תְּחִנּוֹת וּבַקָּשׁוֹת אוֹ שֶׁמֵּשִׂיחַ בֵּינוֹ לְבֵין קוֹנוֹ וְחוֹשֵׁב וּמְצַפֶּה וּמִסְתַּכֵּל בְּדַעְתּוֹ, בְּכָל פַּעַם שֶׁיִּבְכֶּה וְיוֹרִיד דְמָעוֹת, גַּם זֶה הוּא מַחֲשָׁבָה זָרָה וּמְבַלְבֶּלֶת הַכַּוָּנָה. כִּי הָעִקָּר - שֶׁיְּכַוֵּן דַּעְתּוֹ לוֹמַר הַדִּבּוּרִים בְּכָל לִבּוֹ בֶּאֱמֶת. שֶׁיַּטֶּה אָזְנוֹ וְלִבּוֹ לִשְׁמֹעַ מַה שֶּׁמּוֹצִיא מִפִּיו, וְאִם יִתְעוֹרֵר לִבְכִיָּה מַה טּוֹב - וְאִם לָאו אַל יְבַלְבֵּל כַּוָּנָתוֹ בִּשְׁבִיל זֶה (צה). Although crying before Hashem, may He be blessed, in supplications and requests is very good, nevertheless, when a person recites Psalms or other supplications and requests, or converses between himself and his Creator, and thinks, expects, and considers in his mind, each time he will cry and shed tears, this too is a foreign thought that confuses the intention. For the main thing is to direct his mind to say the words with his whole heart in truth, to incline his ear and heart to hear what he utters from his mouth. If he is aroused to cry, that is good, but if not, he should not confuse his intention for this reason (95). Midnight - For Arranging Tikkun Chatzot

יז. גַּם כְּשֶׁיֹּאמַר תְּהִלִּים אוֹ חֲצוֹת אוֹ שְׁאָרֵי תְּחִנּוֹת וּבַקָּשׁוֹת, צָרִיךְ שֶׁיִּמְצָא אֶת עַצְמוֹ בָּהֶם. וְעַיֵּן בִּפְנִים שִׂיחוֹת נִפְלָאוֹת בְּעִנְיָנִים אֵלּוּ (קא). Also, when saying Psalms, Tikkun Chatzot, or other supplications and requests, one must find himself in them. See within for wondrous conversations on these matters (101). Rising at midnight is the sweetening of judgments, and it is as effective as a redemption (149).

It has already been explained that solitude is a great virtue and a very correct and upright way to draw close to Hashem, may He be blessed, through it. Each one must set aside specific hours in the day to articulate his conversation before Hashem, may He be blessed, in the language he speaks, such as in these lands in Yiddish (lashon Ashkenaz), which we speak, for in the language one speaks, it is easier to articulate his entire conversation well. He should converse before Hashem, may He be blessed, with everything in his heart, with arguments, parables, words of appeasement, and supplications, to merit drawing close to Him, may He be blessed, each according to what he knows of his heart’s afflictions and how distant he is from Hashem, may He be blessed. The magnitude of the virtues of this practice cannot be explained or measured, for this practice surpasses all and encompasses all service of the Lord. Through it, one can come to all good in this world and the next, for everything can be achieved through prayer and supplications. All the great righteous ones reached their levels only through this practice, and one who understands will comprehend on his own the greatness of the virtues of this practice. Happy is the one who merits to set himself to this for a specific hour each day, and the rest of the day he should be in joy (25). It is also good to make prayers from the teachings, and see within and understand (ibid.). Although crying before Hashem, may He be blessed, in supplications and requests is very good, nevertheless, when a person recites Psalms or other supplications and requests, or converses between himself and his Creator, and thinks, expects, and considers in his mind, each time he will cry and shed tears, this too is a foreign thought that confuses the intention.

יט. צְרִיכִין לָשׂוּחַ וּלְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ וּלְעוֹרֵר לִבּוֹ בֶּאֱמֶת כָּל כָּךְ, עַד שֶׁכִּמְעַט תֵּצֵא נַפְשׁוֹ חַס וְחָלִילָה, וְזֶה עִקַּר שְׁלֵמוּת הַהִתְבּוֹדְדוּת (ח"ב. צט). One must converse and speak between himself and his Creator and arouse his heart in truth so much that his soul almost departs, G-d forbid, and this is the essence of the perfection of solitude (Part II, 99). In these times, when the exile has already prolonged upon us, and the Blessed Name awaits at every moment to return to us and to rebuild our Holy Temple, it is fitting for us not to delay, G-d forbid, the building of the Holy Temple, but to strive for its construction. Therefore, one must be very careful to rise at midnight every night and to greatly mourn the destruction of the Holy Temple, for perhaps in a previous incarnation, they were the cause of the Temple’s destruction. And even if not, perhaps they are now delaying the building of the Holy Temple through their sins, and it is considered as if they caused its destruction. For this, they should weep and greatly mourn every night at midnight, and through this, it will be considered as if they are striving for the building of the Holy Temple. Through this, they will merit to draw close to the truth, that is, to draw close to true righteous, G-d-fearing, and upright individuals, who are the essence of the true glory, grace, and beauty of the world. Through this, their eyes will be opened, and they will look at themselves in all their traits, how they hold onto them, and return in repentance for all evil traits, and merit to know and recognize His great Name, Blessed be He (Part II, 67).

כא. טוֹב מְאֹד מִי שֶׁיָּכוֹל לִשְׁפֹּךְ שִׂיחוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמִים וְתַחֲנוּנִים, כְּבֵן הַמִּתְחַטֵּא לִפְנֵי אָבִיו [שֶׁקּוֹרִין פְּיֶעסְטִין]. וּמַה טּוֹב כְּשֶׁיָּכוֹל לְעוֹרֵר לִבּוֹ בְּשִׂיחָתוֹ עַד שֶׁיִּבְכֶּה וְיוֹרִיד דְּמָעוֹת, כְּבֵן הַבּוֹכֶה לִפְנֵי אָבִיו (שהר"ן ז). It is very good for one who can pour out his conversation before Hashem, may He be blessed, with mercy and supplications, like a son confessing before his father [called piyestin in Yiddish]. How good it is when he can arouse his heart in his conversation until he cries and sheds tears, like a son crying before his father (Sichot HaRan, 7). For the main thing is to direct his mind to say the words with his whole heart in truth, to incline his ear and heart to hear what he utters from his mouth.

כג. לֵב נִשְׁבָּר יָקָר מְאֹד. וְדַע שֶׁלֵּב נִשְׁבָּר וְעַצְבוּת אֵינָם עִנְיָן אֶחָד כְּלָל. כִּי עַצְבוּת הִיא כְּמוֹ שֶׁהוּא בְּכַעַס וּבְרֹגֶז, אֲבָל לֵב נִשְׁבָּר הוּא כְּבֵן הַמִּתְחַטֵּא לִפְנֵי אָבִיו כְּתִינוֹק שֶׁבּוֹכֶה וְקוֹבֵל לִפְנֵי אָבִיו, עַל שֶׁנִּתְרַחֵק מִמֶּנּוּ, וְזֶה יָקָר וְחָבִיב לִפְנֵי הַשֵּׁם יִתְבָּרַךְ. וְהָיָה טוֹב שֶׁיִּהְיֶה לוֹ לֵב נִשְׁבָּר כָּל הַיּוֹם. אַךְ מֵחֲמַת שֶׁרֹב בְּנֵי אָדָם יְכוֹלִין בְּקַל לָבוֹא מִלֵּב נִשְׁבָּר לְעַצְבוּת שֶׁהוּא מַזִּיק מְאֹד רַחֲמָנָא לִצְלָן, כַּמְבֹאָר כַּמָּה פְּעָמִים, [וְעַיֵּן בְּשִׂמְחָה אוֹת ג' כ"ב], עַל־כֵּן צְרִיכִים לְיַחֵד לוֹ אֵיזֶה שָׁעוֹת בַּיּוֹם לְפָרֵשׁ שִׂיחָתוֹ בְּלֵב נִשְׁבָּר, וְאָז לְבַד יִהְיֶה לוֹ לֵב נִשְׁבָּר, וּשְׁאָר כָּל הַיּוֹם יִהְיֶה בְּשִׂמְחָה. וְעַיֵּן בְּשִׂמְחָה רִבּוּי הָאַזְהָרוֹת וְהָעֵצוֹת לִהְיוֹת בְּשִׂמְחָה תָּמִיד (שָׁם מא). A broken heart is exceedingly precious. Know that a broken heart and sadness are not the same matter at all. For sadness is like being in anger and resentment, but a broken heart is like a son confessing before his father, like a child crying and lamenting before his father for having become distant from him, and this is precious and beloved before Hashem, may He be blessed. It would be good to have a broken heart all day. But since most people can easily slip from a broken heart into sadness, which is very harmful, may the Merciful One save us, as explained several times [see Joy, items 3, 22], therefore, one must designate specific hours in the day to articulate his conversation with a broken heart, and only then should he have a broken heart, while the rest of the day he should be in joy. See in Joy the many warnings and counsels to be in joy always (ibid., 41). The primary service of a Jewish person is in the winter, to be careful to rise at midnight. In the summer, when the night is very short, less than six hours, when one does not rise at midnight as mentioned above in section 3, then one should be careful to rise early in the morning at the break of dawn (Sefer HaRan 301).

א. מִי שֶׁרוֹצֶה לָשׁוּב לַשֵּׁם יִתְבָּרַךְ, צָרִיךְ לִהְיוֹת בָּקִי בַּהֲלָכָה מְאֹד, שֶׁלֹּא יַפִּיל וְלֹא יְרַחֵק אוֹתוֹ שׁוּם דָּבָר בָּעוֹלָם בֵּין בַּעֲלִיָּה וּבֵין בִּירִידָה, וּבְכָל מַה שֶּׁיַּעֲבֹר עָלָיו יְחַזֵּק אֶת עַצְמוֹ [שֶׁקּוֹרִין דֶער הַאלְטִין זִיךְ] וִיקַיֵּם אִם אֶסַּק שָׁמַיִם שָׁם אַתָּה וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ, שֶׁגַּם בִּשְׁאוֹל תַּחְתִּיּוֹת יְכוֹלִין לְקָרֵב אֶת עַצְמוֹ לְהַשֵּׁם יִתְבָּרַךְ, כִּי גַּם שָׁם הוּא יִתְבָּרַךְ נִמְצָא בִּבְחִינַת וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ. [עַיֵּן תְּשׁוּבָה אוֹת י'] (ו, ד'). One who wishes to return to Hashem, may He be blessed, must be very expert in law (halakha), so that nothing in the world, whether in ascent or descent, will cause him to fall or distance him. In all that passes over him, he should strengthen himself [called der haltin zich in Yiddish] and fulfill, “If I ascend to heaven, You are there; if I make my bed in Sheol, behold, You are there” [Psalms 139:8], for even in the lowest depths of Sheol, one can draw close to Hashem, may He be blessed, for He, may He be blessed, is found even there in the aspect of “If I make my bed in Sheol, behold, You are there.” [See Repentance, item 10] (6, 4). If he is aroused to cry, that is good, but if not, he should not confuse his intention for this reason (95). All the true righteous ones and G-d-fearing people reached their levels only through solitude and conversation between themselves and their Creator, as explained above. Especially in these generations, at the end of the exile, when the evil inclination and the Other Side are greatly strengthened, and the generations are very weak in body and soul, it is impossible now to be saved from the strengthening of the evil inclination and the multitude of obstacles, and to draw close to Hashem, may He be blessed, except through conversation between oneself and one’s Creator, by accustoming oneself to set a specific hour each day to articulate one’s conversation before Hashem, may He be blessed, specifically in the language one speaks.

ג. הַחֲבֵרִים הַמְקֹרָבִים לְצַדִּיקֵי אֱמֶת וְאוֹחֲזִים אֶת עַצְמָם בָּהֶם, רָאוּי שֶׁיְּחַזְּקוּ זֶה אֶת זֶה וִיעוֹרְרוּ זֶה אֶת זֶה. וְעִקַּר הַהִתְחַזְּקוּת הוּא בְּגֹדֶל כֹּחַ הַצַּדִּיק הָאֱמֶת שֶׁהוּא גָּדוֹל כָּל כָּךְ עַד שֶׁיָּכוֹל לְהַעֲלוֹת גַּם נַפְשׁוֹ הַפְּגוּמָה בְּיוֹתֵר וְלֹא יָצְאָה עֲדַיִן מֵחֹל אֶל הַקֹּדֶשׁ אֲפִלּוּ כְּחוּט הַשַּׂעֲרָה, גַּם אוֹתוֹ יָכוֹל הַצַּדִּיק לְהַעֲלוֹת וּלְחַדְּשׁוֹ לְטוֹבָה בְּגֹדֶל כֹּחוֹ. וְזֶה עִקַּר הַהִתְחַזְּקוּת שֶׁל כָּל אֶחָד כִּי אֲפִלּוּ הַגָּרוּעַ שֶׁבַּגְּרוּעִים, יִהְיֶה מִי שֶׁיִּהְיֶה אֲפִלּוּ אִם עַכְשָׁו עוֹבֵר עָלָיו מַה שֶּׁעוֹבֵר, כָּל זְמַן שֶׁאוֹחֵז אֶת עַצְמוֹ בְּהַצַּדִּיק הָאֱמֶת יֵשׁ לוֹ תִּקְוָה טוֹבָה וְנִפְלָאָה לָנֶצַח. גַּם צְרִיכִין שֶׁכָּל אֶחָד יְחַזֵּק אֶת חֲבֵרוֹ וִיעוֹרְרוּ זֶה אֶת זֶה וִיחַזְּקוּ זֶה אֶת זֶה בַּעֲבוֹדָתוֹ יִתְבָּרַךְ, וְיַזְכִּיר כָּל אֶחָד אֶת חֲבֵרוֹ כָּל הָעֵצוֹת טוֹבוֹת שֶׁיּוֹדְעִים וּמְבִינִים כָּל אֶחָד כְּפִי מַה שֶּׁקִּבְּלוּ מֵרַבָּם (יג [בסוף]). Friends who are close to true righteous ones and hold fast to them should strengthen and arouse one another. The primary strengthening is in the great power of the true righteous one, who is so great that he can elevate even the most flawed soul that has not yet emerged from the profane to the holy even by a hair’s breadth. Even that soul, the righteous one can elevate and renew for good with his great power. This is the essence of each one’s strengthening, for even the worst of the worst, whoever he may be, even if now he is undergoing whatever he is undergoing, as long as he holds fast to the true righteous one, he has a good and wondrous hope forever. Also, each one must strengthen his friend, arouse one another, and strengthen one another in the service of Hashem, may He be blessed, and each one should remind his friend of all the good counsels they know and understand, each according to what they received from their teacher (13 [end]). Through the corruption of rebuke and ethical instruction, through this come expulsion and wanderings (22:1).

ו. כָּל אָדָם שֶׁבָּעוֹלָם אֲפִלּוּ מִי שֶׁהוּא בַּמַּדְרֵגָה הַתַּחְתּוֹנָה מְאֹד, אֲפִלּוּ אִם הוּא בְּתוֹךְ הָאָרֶץ מַמָּשׁ, עִם כָּל זֶה כְּשֶׁרוֹצֶה לִכְנֹס בַּעֲבוֹדַת ה' בְּוַדַּאי צָרִיךְ שֶׁיֵּלֵךְ וְיַעֲלֶה מִדַּרְגָּא לְדַרְגָּא, וּבְכָל פַּעַם וּפַעַם כְּשֶׁיּוֹצֵא מִדַּרְגָּא לְדַרְגָּא כְּפִי בְּחִינָתוֹ, אֲזַי מִתְגַּבְּרִים עָלָיו מֵחָדָשׁ הַקְּלִפּוֹת שֶׁהֵם הַתַּאֲווֹת וְהַדִּמְיוֹנוֹת וְהַמַּחֲשָׁבוֹת וְהַבִּלְבּוּלִים וְהַמְּנִיעוֹת, וּמִתְפַּשְּׁטִים כְּנֶגְדּוֹ בְּכָל פַּעַם מְאֹד וְאֵינָם מַנִּיחִין אוֹתוֹ לִכְנֹס לְשַׁעֲרֵי קְדֻשָּׁה וּבָזֶה טוֹעִים הַחֲסִידִים הַכְּשֵׁרִים הַרְבֵּה, כְּשֶׁרוֹאִים שֶׁפִּתְאֹם מִתְגַּבְּרִים עָלָיו תַּאֲווֹת וּבִלְבּוּלִים וּמְנִיעוֹת וְנִדְמֶה לוֹ, שֶׁנָּפַל מִמַּדְרֵגָתוֹ מֵחֲמַת שֶׁבַּזְּמַן הַקֹּדֶם לֹא הָיוּ אֵלּוּ הַתַּאֲווֹת וְהַבִּלְבּוּלִים מִתְגַּבְּרִים עָלָיו כָּל כָּךְ וְהָיוּ נָחִים קְצָת, עַל־כֵּן סוֹבֵר שֶׁנָּפַל חַס וְחָלִילָה. אֲבָל בֶּאֱמֶת אֵין זֶה נְפִילָה כְּלָל, רַק שֶׁזֶּה מֵחֲמַת שֶׁצָּרִיךְ לַעֲלוֹת מִדַּרְגָּא לְדַרְגָּא לְפִי בְּחִינָתוֹ, וּמַחֲמַת זֶה מִתְגַּבְּרִים עָלָיו מֵחָדָשׁ בְּהִתְגַּבְּרוּת גָּדוֹל יוֹתֵר כָּל הַתַּאֲווֹת וְהַבִּלְבּוּלִים וְהַמְּנִיעוֹת וְהָעַקְמִימֻיּוּת שֶׁבַּלֵּב וְכוּ'. וְצָרִיךְ בְּכָל פַּעַם וּפַעַם לְהִתְחַזֵּק אֶת עַצְמוֹ הַרְבֵּה וְלִבְלִי לִפֹּל מִזֶּה בְּדַעְתּוֹ כְּלָל עַד שֶׁיִּתְגַּבֵּר עֲלֵיהֶם וִישַׁבֵּר אוֹתָם מֵחָדָשׁ (כה [בסוף]). Every person in the world, even one who is at a very low level, even if he is literally within the earth, when he wants to enter the service of the Lord, he must certainly go and ascend from level to level. Each time he moves from one level to another according to his aspect, new husks (kelipot), which are desires, imaginations, thoughts, confusions, and obstacles, strengthen against him anew, spreading greatly against him each time, not allowing him to enter the gates of holiness. In this, many worthy pious people err, when they see that suddenly desires, confusions, and obstacles strengthen against him, and it seems to him that he has fallen from his level because previously these desires and confusions did not strengthen against him so much and were somewhat at rest. Therefore, he thinks he has fallen, G-d forbid. But in truth, this is not a fall at all, but because he needs to ascend from level to level according to his aspect, and because of this, all the desires, confusions, obstacles, and crookedness of the heart, etc., strengthen against him anew with greater intensity. He must strengthen himself greatly each time and not fall in his mind at all from this until he overcomes them and breaks them anew (25 [end]). He should converse before Hashem, may He be blessed, with everything in his heart, whether to seek forgiveness and pardon for the past, or to supplicate for the future, that Hashem, may He be blessed, save him from what he needs to be saved from and merit to draw close to Him, may He be blessed. Even if he cannot speak or articulate his conversation, even if he speaks only one word, this is also very good, and even if he says only “Master of the Universe,” this is also very good. Even the preparation itself—what he prepares himself and desires to speak, though he cannot speak—nevertheless, the preparation and desire themselves are exceedingly precious in the eyes of Hashem, may He be blessed. If he is strong in this, compelling himself each time to speak before Hashem, may He be blessed, what is in his heart, certainly over time, Hashem, may He be blessed, will help him to articulate his conversation well, and he can merit to speak new and precious words that will be bestowed upon him from heaven, and merit to come to all true and eternal good through this practice, which encompasses all the counsels for the service of Hashem, may He be blessed. For all counsels require much prayer and supplications. Happy is the person who strengthens himself in this, for from the smallest to the greatest, it is impossible to be a worthy person except through solitude and conversation between oneself and one’s Creator (25, 100). Also, when saying Psalms, Tikkun Chatzot, or other supplications and requests, one must find himself in them. See within for wondrous conversations on these matters (101). Even if it seems to a person that he speaks without heart, nevertheless, this is also very good. When he speaks many words in this way, through this, he will generally merit that his heart will be aroused to speak with heartfelt arousal as is proper, for speech has great power to arouse a person. Even if many days and years pass, and it seems to him that he has not yet accomplished anything with his words and conversation, nevertheless, he should not fall from this at all, for certainly the words make an impression.

י. צָרִיךְ לָדַעַת, שֶׁמְּלֹא כָל הָאָרֶץ כְּבוֹדוֹ, וְלֵית אֲתָר פָּנוּי מִנֵּיהּ וְאִיהוּ מְמַלֵּא כָּל עָלְמִין וְסוֹבֵב כָּל עָלְמִין. וַאֲפִלּוּ מִי שֶׁעוֹסֵק בְּמַשָּׂא וּמַתָּן בַּגּוֹיִים, לֹא יוּכַל לְהִתְנַצֵּל וְלוֹמַר אִי אֶפְשָׁר לַעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ מֵחֲמַת עֲבִיּוּת וְגַשְׁמִיּוּת, שֶׁנּוֹפֵל תָּמִיד עָלָיו מֵחֲמַת הָעֵסֶק שֶׁעוֹסֵק תָּמִיד עִמָּהֶם. כִּי בְּכָל הַדְּבָרִים גַּשְׁמִיִּים וּבְכָל לְשׁוֹנוֹת הַגּוֹיִים יָכוֹל לִמְצֹא בָּהֶם אֱלֹקוּת, כִּי בְּלֹא אֱלֹקוּתוֹ אֵין לָהֶם שׁוּם חִיּוּת וְקִיּוּם כְּלָל, רַק כָּל מַה שֶּׁהַמַּדְרֵגָה יוֹתֵר תַּחְתּוֹנָה אֲזַי אֱלֹקוּתוֹ שָׁם בְּצִמְצוּם גָּדוֹל וּמְלֻבָּשׁ בְּמַלְבּוּשִׁים רַבִּים יוֹתֵר (לג, ב'). One must know that “the whole earth is full of His glory” [Isaiah 6:3], and there is no place devoid of Him, and He fills all worlds and surrounds all worlds. Even one who engages in commerce with non-Jews cannot excuse himself and say it is impossible to serve Hashem, may He be blessed, because of the coarseness and physicality that constantly falls upon him due to the business he is always engaged in with them. For in all physical things and in all the languages of the nations, one can find divinity in them, for without His divinity, they have no vitality or existence at all. However, the lower the level, the more His divinity is there in great contraction and clothed in many garments (33, 2). ח. עוֹד עֵצָה לָזֶה שֶׁיְּשַׂמַּח אֶת עַצְמוֹ וְיָגִיל וְיָשִׂישׂ בִּנְקֻדָּתוֹ הַטּוֹבָה בַּמֶּה שֶׁזָּכָה לִהְיוֹת מִזֶּרַע יִשְׂרָאֵל וּלְהִתְקָרֵב לְאַנְשֵׁי אֱמֶת הַמּוֹלִיכִין וּמַדְרִיכִין אוֹתוֹ בְּדֶרֶךְ הָאֱמֶת, אֲשֶׁר עַל יְדֵי זֶה אֵיךְ שֶׁיִּהְיֶה יֵשׁ לוֹ תִּקְוָה טוֹבָה לָנֶצַח, וְעַל־יְדֵי הַשִּׂמְחָה הַזֹּאת הוּא מְשַׁבֵּר הַקְּלִפּוֹת שֶׁהֵם הַמְּנִיעוֹת וְכוּ' שֶׁבְּכָל דַּרְגָּא (שָׁם ה'). Another counsel for this is to gladden himself, rejoice, and delight in his good point, in that he merited to be from the seed of Israel and to draw close to people of truth who lead and guide him in the way of truth, through which, no matter how he is, he has a good hope forever. Through this joy, he breaks the husks, which are the obstacles, etc., at each level (ibid., 5). All the journeys and wanderings of a person are due to the corruption of faith, which is the aspect of idolatry. Sometimes, through wandering, one rectifies the blemish of faith, and then one rectifies the Divine anger in the world, and mercy is drawn into the world (40). By way of analogy, like water falling on a stone, although it seems that the water has no power against the hard stone, and no impression of the water is noticeable in the stone, nevertheless, when the water falls on the stone many times consecutively, it makes a hole in the stone, as seen in the senses. Through appointing an unworthy rabbi, through this, Israel is expelled from a place of settlement where they had already settled, to places where Israel had never been, which is the aspect of expulsion from the Land of Israel. For a place where Israel has already settled is the aspect of the Land of Israel (61:2). So too, even if his heart is a heart of stone, and no impression of his words and prayers is noticeable in it, nevertheless, over many days and years, his stone heart will be pierced through his conversation, like stones worn down by water, as mentioned above [Job 14:19]. It is good for a person to say during solitude, “Today I begin to attach myself to You,” and to make a beginning each time, for all continuations follow beginnings. As it is said, the beginning is like half the matter of the entire deed. Thus, whatever the case, he should make a beginning each time and say as mentioned above. For whatever the case, if previously it was good, now it will be even better, and if, G-d forbid, previously it was not good, he certainly needs and is obligated to make a new beginning, as mentioned above (Sichot HaRan, 234). One must converse and speak between himself and his Creator and arouse his heart in truth so much that his soul almost departs, G-d forbid, and this is the essence of the perfection of solitude (Part II, 99). When Hashem, may He be blessed, helps in solitude, one can articulate his conversation before Hashem, may He be blessed, as a man speaks to his friend [Exodus 33:11]. One must accustom himself to this, to speak with Hashem, may He be blessed, as he speaks with his teacher or friend, for Hashem, may He be blessed, is found everywhere, for “the whole earth is full of His glory” [Isaiah 6:3] (ibid.). It is very good for one who can pour out his conversation before Hashem, may He be blessed, with mercy and supplications, like a son confessing before his father [called piyestin in Yiddish]. How good it is when he can arouse his heart in his conversation until he cries and sheds tears, like a son crying before his father (Sichot HaRan, 7). When a person has a heart, no place prevents them from the service of the Blessed One, and they have no excuse to say that in a certain place it is impossible to engage in the service of G-d. For when they have a heart, all the places in the entire world are theirs (56). One can cry out with a still, small voice [1 Kings 19:12] in a very great cry, and no person will hear at all, for he does not emit any sound outward, but he vividly forms the cry in his thought, etc. [see within for the matter] (ibid., 16). A broken heart is exceedingly precious. Know that a broken heart and sadness are not the same matter at all. For sadness is like being in anger and resentment, but a broken heart is like a son confessing before his father, like a child crying and lamenting before his father for having become distant from him, and this is precious and beloved before Hashem, may He be blessed. One must guard themselves from external fears, so that no fear of anything in the world falls upon them. Rather, when any fear or dread comes upon them, they should immediately recall the fear of the Blessed Name and His great dread, and draw upon themselves the fear of G-d all day, constantly. Through this, they will be able to pray with strength, to bring forth their prayer with great force, and their prayer will be in the aspect of thunder. They will merit to hear clearly what comes out of their mouth, and through this, they will merit joy, to perform all the commandments with great joy from the commandment itself. Through this, they will merit to know how to nullify all decrees, even after a decree has been issued, G-d forbid (5:4). It would be good to have a broken heart all day. But since most people can easily slip from a broken heart into sadness, which is very harmful, may the Merciful One save us, as explained several times [see Joy, items 3, 22], therefore, one must designate specific hours in the day to articulate his conversation with a broken heart, and only then should he have a broken heart, while the rest of the day he should be in joy. Through fear, one merits peace, prayer, and so forth [see Shalom, section 2] (ibid.). See in Joy the many warnings and counsels to be in joy always (ibid., 41). Fear and love cannot be received except through the righteous of the generation [see Tzaddik, sections 25, 26, 27] (17:1). Through fear, one merits the perfection of the holy tongue, and through this, one merits the rectification of the covenant. For this reason, one must travel to the tzaddik to hear words of truth directly from their mouth, and it is not enough to study ethical books. For from the tzaddik, one receives speech in perfection, that is, with fear, which is the essence of the rectification of the covenant, upon which everything depends. Therefore, even if one hears these words from another who heard them from the tzaddik’s mouth, it will not be as effective, for it has already descended from its level and perfection. For the primary perfection of the holy tongue is received specifically from the mouth of the tzaddik, where the treasury of fear of Heaven lies, which is the essence of the perfection of speech in the holy tongue, through which the primary rectification of everything is achieved (19:3, 9).