הִתְחַזְּקוּת

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).

The essence of the greatness of the Holy One, blessed be He, is that even those who are very far from Him, may He be blessed, can also draw close to His service, and through this, His Name, may He be blessed, is cherished and exalted above and below. Therefore, a person must not despair of drawing close to the service of the Lord because he has become very distant from Hashem, may He be blessed, through his many sins, even if he has greatly done evil, G-d forbid. On the contrary, from him specifically, His glory, may He be blessed, will be exalted, praised, and magnified even more, as mentioned above. But the primary means of the distant drawing close to Hashem, may He be blessed, is through the righteous ones of the generation (ibid., 10, 1).

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]).

One must know that Hashem, may He be blessed, takes pride even in the least of the least among Israel, even in the sinners of Israel—as long as Hashem of Israel is upon him, there is a particular pride in him, that Hashem, may He be blessed, takes pride in him. Therefore, a person must not despair of Hashem, may He be blessed, even if he has greatly spoiled and flawed, G-d forbid, for the affection of Hashem, may He be blessed, has not ceased from him, as mentioned above. Therefore, he can still return to Hashem, may He be blessed, and the primary means is through people of truth who can find even the good and the pride that exists even in the worst of the worst and return everything to Hashem, may He be blessed (17).

When a person needs to ascend from level to level, he must first experience a descent before the ascent, for the descent is the purpose of the ascent. Every person can understand how much he needs to strengthen himself in the service of the Lord and never fall in his mind from all the falls and descents in the world. For if he strives and strengthens himself not to look at this in any way in the world, even if something passes over him, he will merit in the end that all descents will turn into great ascents, for the descent is the purpose of the ascent. There is much to say about this, for everyone who has fallen to the place he has fallen thinks that these words are not said about him, that they are not meant for him, but only for those of great stature who ascend from level to level each time. But in truth, know and believe that all these words are said even about the smallest of the small and the worst of the worst, for Hashem, may He be blessed, is good to all always (22, 11). 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]). The counsel for this is to give charity to worthy poor people, for the primary greatness of the Creator, may He be blessed, is revealed through charity given to a worthy poor person, through which the Holy One, blessed be He, is magnified and glorified. Through this, one will merit to subdue the husks, which are the obstacles, confusions, etc., that strengthen at each level, as mentioned above (ibid., 4).

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).

When one strengthens, overcomes, and breaks the obstacles, etc., and each time ascends to the next, higher level according to his aspect, he does good also to his friend who was standing at the level he now enters, for his friend moves out of it and ascends to a higher level, since it is impossible for two people to stand at the same level. This is the aspect of lifting up [called heybin in Yiddish], where one lifts and elevates his friend, as mentioned above (ibid.

[end]). 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). Therefore, you must know that even if you are sunken in the realm of the husks and at a very low level, so that it seems to you that it is no longer possible to draw close to Him, may He be blessed, because you have become very distant from Him, nevertheless, know that even in your place, you can find His divinity there, and from there, you can attach yourself to Him, may He be blessed, and return to Him in complete repentance, for “it is not too far from you” [Deuteronomy 30:11], except that in your place, the garments are many (ibid.). There are those who have committed so many transgressions that they have fallen into the aspect of concealment within concealment, and because of this, it seems to them that they have no hope, G-d forbid.

יא. בִּגְלַל כֵּן צָרִיךְ שֶׁתֵּדַע, אֲפִלּוּ אִם אַתָּה מְשֻׁקָּע בִּמְדוֹר הַקְּלִפּוֹת וְאַתָּה בְּמַדְרֵגָה תַּחְתּוֹנָה מְאֹד עַד שֶׁנִּדְמֶה לְךָ, שֶׁאִי אֶפְשָׁר עוֹד לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ, מֵחֲמַת שֶׁנִּתְרַחַקְתָּ מְאֹד מִמֶּנּוּ, אַף עַל פִּי כֵן תֵּדַע שֶׁאֲפִלּוּ בִּמְקוֹמְךָ גַּם כֵּן שָׁם תּוּכַל לִמְצֹא אֱלֹקוּתוֹ, וּמִשָּׁם אַתָּה יָכוֹל לְדַבֵּק אֶת עַצְמְךָ בּוֹ יִתְבָּרַךְ וְלָשׁוּב אֵלָיו בִּתְשׁוּבָה שְׁלֵמָה, כִּי לֹא רְחוֹקָה הִיא מִמְּךָ אֶלָּא שֶׁבִּמְקוֹמְךָ שָׁם רַבּוּ הַלְּבוּשִׁים (שָׁם). Therefore, you must know that even if you are sunken in the realm of the husks and at a very low level, so that it seems to you that it is no longer possible to draw close to Him, may He be blessed, because you have become very distant from Him, nevertheless, know that even in your place, you can find His divinity there, and from there, you can attach yourself to Him, may He be blessed, and return to Him in complete repentance, for “it is not too far from you” [Deuteronomy 30:11], except that in your place, the garments are many (ibid.). ג. הַצַּדִּיק הָאֱמֶת הוּא כָּל יָמָיו בִּתְשׁוּבָה, כִּי אֲפִלּוּ כְּשֶׁיּוֹדֵעַ בְּעַצְמוֹ שֶׁעָשָׂה תְּשׁוּבָה שְׁלֵמָה, עֲדַיִן הוּא עוֹשֶׂה תְּשׁוּבָה עַל הַשָּׂגָתוֹ הָרִאשׁוֹנָה, שֶׁהִיא נֶחֱשֶׁבֶת אֶצְלוֹ עַתָּה גַּשְׁמִיּוּת כְּפִי הַהַשָּׂגָה שֶׁמַּשִּׂיג עַכְשָׁו רוֹמְמוּת אֱלֹקוּתוֹ יִתְבָּרַךְ. וְכֵן הוּא נוֹהֵג כָּל יָמָיו, שֶׁהוֹלֵךְ בְּכָל פַּעַם מֵהַשָּׂגָה לְהַשָּׂגָה וְעוֹשֶׂה תְּשׁוּבָה עַל הַשָּׂגָה הָרִאשׁוֹנָה. וְזֶה בְּחִינַת עוֹלָם הַבָּא שֶׁיִּהְיֶה כֻּלּוֹ שַׁבָּת כֻּלּוֹ תְּשׁוּבָה. כִּי עִקַּר עוֹלָם הַבָּא הוּא הַשָּׂגַת אֱלֹקוּתוֹ, וּבְכָל עֵת שֶׁיַּשִּׂיגוּ הַשָּׂגָה יְתֵרָה יַעֲשׂוּ תְּשׁוּבָה עַל הַשָּׂגָה הָרִאשׁוֹנָה. וּמִי שֶׁיֵּשׁ לוֹ מֹחַ בְּקָדְקֳדוֹ, יָכוֹל לְהָבִין עַל־יְדֵי זֶה גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ וּגְדֻלַּת הַצַּדִּיקִים, אַשְׁרֵי לָהֶם וּלְהַנִּלְוִים אֲלֵיהֶם (ו, ג'). The true righteous one is all his days in repentance, for even when he knows in himself that he has done complete repentance, he still does repentance for his initial attainment, which is now considered physicality to him according to the attainment he now achieves of the exaltedness of His divinity, may He be blessed. So he conducts himself all his days, going each time from attainment to attainment and doing repentance for the initial attainment. This is the aspect of the World to Come, which will be entirely Shabbat, entirely repentance. For the essence of the World to Come is the attainment of His divinity, and each time they attain a greater attainment, they do repentance for the initial attainment. One who has a brain in his head can understand through this the greatness of the Creator, may He be blessed, and the greatness of the righteous ones. Happy are they and those who join them (6, 3).

יג. בַּמְּקוֹמוֹת הַנְּמוּכִים מְאֹד וּרְחוֹקִים מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ, שָׁם דַּיְקָא מְלֻבָּשׁ חִיּוּת גָּבוֹהַּ מְאֹד בִּבְחִינַת סִתְרֵי תּוֹרָה. עַל־כֵּן מִי שֶׁנָּפַל מְאֹד חַס וְשָׁלוֹם, צָרִיךְ שֶׁיֵּדַע זֹאת, שֶׁשָּׁם בִּמְקוֹמוֹ דַּיְקָא יָכוֹל לְהִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ בְּיוֹתֵר, כִּי שָׁם דַּיְקָא נֶעֱלָם חִיּוּת גָּבוֹהַּ מְאֹד, וּכְשֶׁיִּזְכֶּה לָשׁוּב אֶל ה', יִתְגַּלֶּה עַל יָדוֹ דַּיְקָא תּוֹרָה גָּבוֹהַּ, דְּהַיְנוּ סִתְרֵי תּוֹרָה (שָׁם). In very low places, very far from Hashem, may He be blessed, there specifically is clothed very lofty vitality in the aspect of the secrets of the Torah. Therefore, one who has fallen greatly, G-d forbid, must know this, that in his place specifically, he can draw closer to Hashem, may He be blessed, even more, for there specifically is hidden very lofty vitality. When he merits to return to the Lord, a lofty Torah will be revealed through him specifically, that is, the secrets of the Torah (ibid.). For one who sins and repeats, it becomes permissible to him—this is the aspect of single concealment. But when he sins further, G-d forbid, then Hashem, may He be blessed, is hidden from him in the aspect of concealment within concealment, and then it is very difficult to find Him, may He be blessed. But through engaging in Torah, one can arouse even him and make him aware of Hashem, may He be blessed, that he too has hope until he returns to the truth and draws close to Hashem, may He be blessed. For in truth, through the power of true righteous ones, everyone can draw close to Hashem, may He be blessed, always, at all times, however they are, from every place they are (56, 3).

טו. כִּי יֵשׁ כַּמָּה בְּחִינוֹת בְּהַיֵּצֶר הָרָע, וְהָרֹב הָעוֹלָם - הַיֵּצֶר הָרָע שֶׁלָּהֶם הוּא נָמוּךְ וּמְגֻשָּׁם מְאֹד, רוּחַ שְׁטוּת מַמָּשׁ, וּמִי שֶׁיֵּשׁ לוֹ דַּעַת צַח כָּל שֶׁהוּא וּמְשַׁעֵר בְּלִבּוֹ קְצָת אֶת גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ, בְּוַדַּאי הַיֵּצֶר הָרָע הַזֶּה הוּא אֶצְלוֹ שְׁטוּת גָּדוֹל וְשִׁגָּעוֹן, וַאֲפִלּוּ נִסָּיוֹן שֶׁל תַּאֲוַת נִאוּף הוּא אֶצְלוֹ שְׁטוּת וְאֵין צָרִיךְ שׁוּם הִתְגַבְּרוּת נֶגְדּוֹ, רַק שֶׁיֵּשׁ לוֹ יֵצֶר הָרָע אַחֵר גָּבוֹהַּ מִזֶּה הַרְבֵּה. אֲבָל זֶה הַיֵּצֶר הָרָע שֶׁל רֹב הָעוֹלָם הוּא שְׁטוּת גָּדוֹל בֶּאֱמֶת לְמִי שֶׁהוּא רַק בַּעַל שֵׂכֶל אֱמֶת לְבַד (שָׁם). For there are several aspects of the evil inclination, and for most of the world, their evil inclination is very low and coarse, a true spirit of folly. For one who has even a bit of clear knowledge and considers in his heart somewhat the greatness of the Creator, may He be blessed, this evil inclination is certainly great folly and madness to him. Even the trial of the desire for adultery is folly to him and requires no overcoming, but he has another evil inclination much higher than this. But this evil inclination of most of the world is truly great folly for one who merely has true intellect (ibid.). י. כָּל מַה שֶּׁמִּתְקָרֵב יוֹתֵר לַשֵּׁם יִתְבָּרַךְ צָרִיךְ לֵידַע, שֶׁהוּא רָחוֹק מְאֹד מִמֶּנּוּ יִתְבָּרַךְ. כִּי אִם יַחֲשֹׁב וִידַמֶּה בְּדַעְתּוֹ שֶׁכְּבָר נִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ וְיוֹדֵעַ בִּידִיעַת הַשֵּׁם יִתְבָּרַךְ, זֶה סִימָן שֶׁאֵינוֹ יוֹדֵעַ כְּלָל. כִּי אִם הָיָה יוֹדֵעַ קְצָת מֵהַשֵּׁם יִתְבָּרַךְ, הָיָה יוֹדֵעַ שֶׁהוּא רָחוֹק מְאֹד מִמֶּנּוּ יִתְבָּרַךְ וְאֵינוֹ יוֹדֵעַ כְּלָל. וְזֶה דָּבָר שֶׁאִי אֶפְשָׁר לַפֶּה לְדַבֵּר וּלְהַסְבִּיר זֹאת, כִּי גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ אֵין שִׁעוּר (סג). The closer one draws to Hashem, may He be blessed, the more he must know that he is very far from Him, may He be blessed. For if he thinks and imagines in his mind that he has already drawn close to Hashem, may He be blessed, and knows the knowledge of Hashem, may He be blessed, this is a sign that he does not know at all. For if he knew even a little of Hashem, may He be blessed, he would know that he is very far from Him, may He be blessed, and does not know at all. This is a matter that the mouth cannot speak or explain, for the greatness of the Creator, may He be blessed, has no measure (63).

יז. גַּם בְּעִנְיַן הַהִתְקָרְבוּת עַצְמוֹ לַשֵּׁם יִתְבָּרַךְ יֵשׁ יֵצֶר הָרָע גָּדוֹל, הַיְנוּ שֶׁלִּפְעָמִים רִבּוּי הַהִתְלַהֲבוּת חוּץ מֵהַמִּדָּה הוּא מֵהַיֵּצֶר הָרָע וְזֶה בְּחִינַת פֶּן יֶהֶרְסוּ לַעֲלוֹת אֶל ה', וּצְרִיכִין לְבַקֵּשׁ רַחֲמִים לְהִנָּצֵל גַּם מִזֶּה (שָׁם). Also, in the matter of drawing close to Hashem, may He be blessed, itself, there is a great evil inclination, that is, sometimes excessive fervor beyond measure comes from the evil inclination, and this is the aspect of “lest they be destroyed in ascending to the Lord” [Exodus 19:21]. One must seek mercy to be saved from this as well (ibid.). In very low places, very far from Hashem, may He be blessed, there specifically is clothed very lofty vitality in the aspect of the secrets of the Torah. Therefore, one who has fallen greatly, G-d forbid, must know this, that in his place specifically, he can draw closer to Hashem, may He be blessed, even more, for there specifically is hidden very lofty vitality. When he merits to return to the Lord, a lofty Torah will be revealed through him specifically, that is, the secrets of the Torah (ibid.). If a person is aroused to repentance, then when he wants to enter the ways of the Lord and travel to the righteous one, a new evil inclination, stronger than before, strengthens against him each time. The more he enters the service of the Lord, the greater the evil inclination that strengthens against him.

יט. גַּם עַצְבוּת מַזִּיק מְאֹד וְנוֹתֵן כֹּחַ לְהַיֵּצֶר הָרָע. עַל־כֵּן צָרִיךְ לְהִתְגַבֵּר מְאֹד לְשַׂמֵּחַ אֶת נַפְשׁוֹ בְּכָל דַּרְכֵי הָעֵצוֹת הַמְבֹאָרִים בִּמְקוֹמָם, כִּי עִקַּר הִתְחַזְּקוּת הוּא עַל־יְדֵי שִׂמְחָה וְחֶדְוָה כְּמוֹ שֶׁכָּתוּב: כִּי חֶדְוַת ה' הִיא מָעֻזְּכֶם (שָׁם). Also, sadness is very harmful and gives strength to the evil inclination. Therefore, one must greatly overcome to gladden his soul through all the ways of the counsels explained in their place, for the primary strengthening is through joy and gladness, as it is written: “For the joy of the Lord is your strength” [Nehemiah 8:10] (ibid.). א. עַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם הָאֱמֶת עַל־יְדֵי זֶה מַעֲלֶה בְּחִינַת מַלְכוּת דִּקְדֻשָּׁה לְשָׁרְשָׁהּ וְעַל־יְדֵי זֶה מְבַטֵּל מֶמְשֶׁלֶת הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, וְעַל־יְדֵי זֶה זוֹכֶה לֵידַע, שֶׁכָּל מְאֹרְעוֹתָיו הֵם לְטוֹבָתוֹ וִיבָרֵךְ עַל הַכֹּל הַטּוֹב וְהַמֵּטִיב, שֶׁזֹּאת הַבְּחִינָה הִיא מֵעֵין עוֹלָם הַבָּא (ד,ג). Through confession of words (vidui d’varim) before a true Torah scholar, one elevates the aspect of the Kingship of Holiness (Malkhut d’Kedushah) to its root. Through this, one nullifies the dominion of idol-worshippers and constellations, and through this, one merits to know that all his occurrences are for his benefit and will bless everything with “Who is good and does good” [Liturgy]. This aspect is a semblance of the World to Come (4, 3).

כא. עֵצָה לְהִתְחַזְּקוּת הוּא הַדִּבּוּר, דְּהַיְנוּ שֶׁאֲפִלּוּ אִם נָפַל לְמָקוֹם שֶׁנָּפַל, אַף עַל פִּי כֵן יִתְחַזֵּק גַּם שָׁם לְדַבֵּר דִּבּוּרֵי אֱמֶת דְּהַיְנוּ דִּבּוּרֵי תּוֹרָה וּתְפִלָּה וְיִרְאַת שָׁמַיִם, וְלָשׂוּחַ בֵּינוֹ לְבֵין קוֹנוֹ וְלָשׂוּחַ עִם חֲבֵרוֹ וּמִכָּל שֶׁכֵּן עִם רַבּוֹ, כִּי הַדִּבּוּר יֵשׁ לוֹ כֹּחַ גָּדוֹל לְהַזְכִּיר אֶת הָאָדָם בַּשֵּׁם יִתְבָּרַךְ וּלְחַזְּקוֹ תָּמִיד אֲפִלּוּ בַּמְּקוֹמוֹת הָרְחוֹקִים מֵהַקְּדֻשָּׁה מְאֹד [עַיֵּן דִּבּוּר אוֹת י"ט] (עח). A counsel for strengthening is speech, that is, even if he has fallen to the place he has fallen, nevertheless, he should strengthen himself there to speak words of truth, that is, words of Torah, prayer, and fear of Heaven, and to converse between himself and his Creator, and with his friend, and all the more so with his teacher. For speech has great power to remind a person of Hashem, may He be blessed, and to strengthen him always, even in places very far from holiness [see Speech, item 19] (78). Therefore, he needs greater overcoming each time and new strengthening against the new evil inclination that strengthens against him each time. From this comes the fact that sometimes when a person is aroused to travel to people of truth, he has a great desire, but afterward, when he begins to travel, his desire weakens. Sometimes, when he comes to the righteous one himself, he falls completely from his desire. All this is drawn from the aspect mentioned above.

כג. מִי שֶׁהוּא מְעֹרָב בֵּין הַנָּכְרִים, דְּהַיְנוּ שֶׁיֵּשׁ לוֹ עֲסָקִים וּמַשָּׂא וּמַתָּן עִמָּהֶם, צָרִיךְ לִשְׁמֹר אֶת עַצְמוֹ מְאֹד מְאֹד, שֶׁלֹּא יַזִּיק לוֹ חַס וְשָׁלוֹם, לִקְדֻשַּׁת יַהֲדוּתוֹ כִּי בְּקַל יוּכַל לְהִתָּפֵס בְּרִשְׁתָּם חַס וְחָלִילָה. וְצָרִיךְ לְהִתְחַזֵּק מְאֹד וּלְהַזְכִּיר אֶת עַצְמוֹ בְּכָל פַּעַם בִּקְדֻשַּׁת יַהֲדוּתוֹ וּלְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ הַרְבֵּה, שֶׁלֹּא יִלְמַד מִמַּעֲשֵׂיהֶם וְדַרְכֵיהֶם (רמד). One who is mixed among foreigners, that is, who has business and commerce with them, must guard himself very, very much, so that it does not harm, G-d forbid, the holiness of his Judaism, for he can easily be caught in their net, G-d forbid. He must strengthen himself greatly and remind himself each time of the holiness of his Judaism and request much from Hashem, may He be blessed, not to learn from their deeds and ways (244). ה. וַאֲפִלּוּ מִי שֶׁיּוֹדֵעַ וּמֵבִין רְמָזִים מִכָּל הַדְּבָרִים אֲפִלּוּ מִדִּבְרֵי חֹל, אַף־עַל־פִּי־כֵן אָסוּר לוֹ לַעֲסֹק רַק בָּזֶה מֵחֲמַת שְׁנֵי טְעָמִים [עַיֵּן בִּפְנִים] רַק צָרִיךְ שֶׁיִּהְיֶה לוֹ הִסְתַּפְּקוּת לְהִסְתַּפֵּק רַק בְּהֶכְרֵחִיּוּת. וַאֲפִלּוּ מִזֶּה הַהִסְתַּפְּקוּת גּוּפָהּ צָרִיךְ לִתֵּן צְדָקָה [וְעַיֵּן מָמוֹן אוֹת כ"ז]. וּמִי שֶׁמִּתְנַהֵג כָּךְ נַעֲשֶׂה עַל־יְדֵי כָּל זֶה תִּקּוּנִים וְיִחוּדִים גְּדוֹלִים לְמַעְלָה. וַהֲמוֹן־עַם שֶׁאֵין לָהֶם זֶה הַשֵּׂכֶל לְהָבִין הָרְמָזִים כַּנַּ"ל, נַעֲשֶׂה אֶצְלָם כָּל זֶה מִמֵּילָא עַל־יְדֵי שֵׁנָה וְצִיצִית וּתְפִלִּין וְתוֹרָה וּתְפִלָּה וּמַשָּׂא־וּמַתָּן (שָׁם). Even one who knows and understands hints from all things, even from mundane matters (divrei chol), nevertheless, it is forbidden for him to engage only in this for two reasons [see within]. Rather, he must have contentment (histapkuto) to be satisfied only with what is necessary. Even from this contentment itself, he must give charity [see Money, item 27]. One who conducts himself thus brings about great rectifications (tikkunim) and unifications (yichudim) above through all this. For the masses who do not have this intellect to understand the hints as mentioned above, all this is done for them automatically through sleep, tzitzit, tefillin, Torah, prayer, and business dealings (massa u’mattan) (ibid.).

כה. כְּשֶׁנּוֹפֵל אָדָם מִמַּדְרֵגָתוֹ, יֵדַע שֶׁמִּן הַשָּׁמַיִם הוּא, כִּי הִתְרַחֲקוּת הִיא תַּכְלִית הַהִתְקָרְבוּת, עַל־כֵּן נָפַל כְּדֵי שֶׁיִּתְעוֹרֵר יוֹתֵר לְהִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ. וַעֲצָתוֹ שֶׁיַּתְחִיל מֵחָדָשׁ לִכְנֹס בַּעֲבוֹדַת ה' כְּאִלּוּ לֹא הִתְחִיל עֲדַיִן כְּלָל מֵעוֹלָם. וְזֶה כְּלָל גָּדוֹל בַּעֲבוֹדַת ה' שֶׁצְּרִיכִין מַמָּשׁ בְּכָל יוֹם לְהַתְחִיל מֵחָדָשׁ (רסא). When a person falls from his level, he should know that it is from heaven, for distancing is the purpose of drawing close, and therefore he fell so that he will be aroused more to draw close to Hashem, may He be blessed. His counsel is to begin anew to enter the service of the Lord as if he had never begun at all. This is a great principle in the service of the Lord, that one must literally begin anew each day (261). For as soon as he is aroused to travel to the true righteous one, he kills the evil inclination he had initially, but afterward, when he wanted to travel, a new, stronger evil inclination was formed against him, for the greater one is, the greater his evil inclination [Mishnah Sukkah 52a]. Therefore, one who wants to truly draw close to Hashem, may He be blessed, needs new strengthening each time against the new evil inclination that is renewed against him each time (72). For there are several aspects of the evil inclination, and for most of the world, their evil inclination is very low and coarse, a true spirit of folly. For one who has even a bit of clear knowledge and considers in his heart somewhat the greatness of the Creator, may He be blessed, this evil inclination is certainly great folly and madness to him. Even the trial of the desire for adultery is folly to him and requires no overcoming, but he has another evil inclination much higher than this. But this evil inclination of most of the world is truly great folly for one who merely has true intellect (ibid.). There are those whose evil inclination is the aspect of a thin husk (kelipah dakah), and this evil inclination is only driven out by a valiant person of some stature, but this is still not the evil inclination of true righteous ones, for their evil inclination is literally a holy angel (ibid.).

כז. צָרִיךְ הָאָדָם לִזָּהֵר מְאֹד לֵילֵךְ עַל דֶּרֶךְ זֶה, כִּי הוּא כְּלָל וִיסוֹד גָּדוֹל לְמִי שֶׁיִּרְצֶה לְהִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ לְבַל יְאַבֵּד עוֹלָמוֹ לְגַמְרֵי חַס וְשָׁלוֹם. כִּי הָעִקָּר הוּא לְהַרְחִיק מֵעַצְמוֹ עַצְבוּת וּמָרָה שְׁחֹרָה בְּכָל מַה דְּאֶפְשָׁר, כִּי רֹב בְּנֵי אָדָם שֶׁרְחוֹקִים מֵהַשֵּׁם יִתְבָּרַךְ, עִקַּר רִחוּקָם הוּא מֵחֲמַת מָרָה שְׁחֹרָה וְעַצְבוּת וּמֵחֲמַת שֶׁנּוֹפְלִים בְּדַעְתָּם, עַל־יְדֵי שֶׁרוֹאִים בְּעַצְמָם עֹצֶם קִלְקוּלָם שֶׁרֹב מַעֲשֵׂיהֶם מְקֻלְקָלִים, כְּפִי מַה שֶּׁיּוֹדֵעַ כָּל אֶחָד בְּנַפְשׁוֹ אֶת נִגְעֵי לְבָבוֹ וּמַכְאוֹבָיו. וּמֵחֲמַת זֶה הֵם נוֹפְלִים בְּדַעְתָּם, וְרֻבָּם מְיָאֲשִׁים עַצְמָן לְגַמְרֵי רַחֲמָנָא לִצְלָן, וְאֵינָם מִתְפַּלְּלִים בְּכַוָּנָה כְּלָל, וְאֵינָם עוֹשִׂים בַּעֲבוֹדַת ה' אֲפִלּוּ מַה שֶּׁהָיוּ יְכוֹלִים לַעֲשׂוֹת עֲדַיִן. עַל־כֵּן צָרִיךְ הָאָדָם לְהַשְׂכִּיל מְאֹד עַל דָּבָר זֶה כִּי הַרְבֵּה נְפָשׁוֹת שָׁקְעוּ עַל־יְדֵי זֶה, כִּי הַיֵּאוּשׁ חַס וְשָׁלוֹם, קָשֶׁה מִן הַכֹּל. עַל־כֵּן צְרִיכִין לְהִתְחַזֵּק מְאֹד לֵילֵךְ עִם הַדֶּרֶךְ הַזֶּה הַנִּזְכֶּרֶת לְעֵיל לְחַפֵּשׂ בְּעַצְמוֹ נְקֻדּוֹת טוֹבוֹת בְּכָל פַּעַם, כְּדֵי לְהַחֲיוֹת אֶת עַצְמוֹ וּלְחַזֵּק אֶת עַצְמוֹ תָּמִיד, וְעַל־יְדֵי זֶה יוּכַל לְהִתְפַּלֵּל בְּחֵשֶׁק וּבְחִיּוּת וּבְשִׂמְחָה תָּמִיד וְלָשׁוּב אֶל ה' בֶּאֱמֶת כַּנַּ"ל (שָׁם). A person must be very careful to follow this path, for it is a great principle and foundation for one who wishes to draw close to Hashem, may He be blessed, so as not to lose his world completely, G-d forbid. The main thing is to distance sadness and black melancholy from himself as much as possible, for the primary reason most people are distant from Hashem, may He be blessed, is because of black melancholy and sadness and because they fall in their minds, seeing the extent of their corruption, that most of their deeds are corrupt, as each one knows in his soul his heart’s afflictions and pains. Because of this, they fall in their minds, and most of them completely despair, may the Merciful One save us, and do not pray with intention at all, and do not do in the service of the Lord even what they could still do. Therefore, a person must be very wise about this matter, for many souls have sunk because of this, for despair, G-d forbid, is harder than anything. Therefore, one must greatly strengthen to follow this path mentioned above, to search in himself for good points each time, to revive himself and strengthen himself always. Through this, he can pray with desire, vitality, and joy always and return to the Lord in truth, as mentioned above (ibid.). Investigations and External Wisdoms

Also, in the matter of drawing close to Hashem, may He be blessed, itself, there is a great evil inclination, that is, sometimes excessive fervor beyond measure comes from the evil inclination, and this is the aspect of “lest they be destroyed in ascending to the Lord” [Exodus 19:21]. One must seek mercy to be saved from this as well (ibid.). One who has judgments upon him, G-d forbid, and has some trouble, may the Merciful One save us, must see to overcome and strengthen himself even more then to be saved from the evil inclination, for then the evil inclination strengthens against him, because the primary root of the evil inclination is might (gevurot) and judgments, may the Merciful One save us (ibid.).

ל. כְּשֶׁאָדָם נוֹפֵל מִמַּדְרֵגָתוֹ, וְלִפְעָמִים נְפִילָתוֹ וִירִידָתוֹ גְּדוֹלָה מְאֹד מְאֹד רַחֲמָנָא לִצְלָן, כִּי יֵשׁ שֶׁנּוֹפֵל לִמְקוֹמוֹת מְגֻנִּים מְאֹד שֶׁנִּקְרָאִים בְּחִינוֹת מְקוֹמוֹת הַמְטֻנָּפִים, וְנוֹפֵל לִסְפֵקוֹת וְהִרְהוּרִים רָעִים וּמְגֻנִּים מְאֹד מְאֹד וּלְבִלְבּוּלִים רַבִּים, וְלִבּוֹ סְחַרְחַר שֶׁהַקְּלִפָּה מְעַקֶּמֶת וּמְסַבֶּבֶת לִבּוֹ בְּעַקְמוּמִיּוּת וּבִלְבּוּלִים עֲצוּמִים [עֶס פַאר דְרֵייט דָאס הַארְץ]. אַף עַל פִּי שֶׁבִּמְקוֹמוֹת אֵלּוּ אִי אֶפְשָׁר לִמְצֹא הַשֵּׁם יִתְבָּרַךְ, אַף עַל פִּי כֵן גַּם שָׁם יֵשׁ תַּקָּנָה גְּדוֹלָה, עַל־יְדֵי שֶׁיְּחַפֵּשׂ וִיבַקֵּשׁ מִשָּׁם אֶת הַשֵּׁם יִתְבָּרַךְ וְיִהְיֶה שׁוֹאֵל וּמְבַקֵּשׁ, אַיֵּה מְקוֹם כְּבוֹדוֹ, וְכָל מַה שֶּׁהוּא רוֹאֶה אֶת עַצְמוֹ רָחוֹק בְּיוֹתֵר מִכְּבוֹדוֹ יִתְבָּרַךְ, יִצְטַעֵר וְיִשְׁאַל וִיבַקֵּשׁ יוֹתֵר אַיֵּה מְקוֹם כְּבוֹדוֹ. וְעַל־יְדֵי זֶה בְּעַצְמוֹ שֶׁהוּא מְבַקֵּשׁ וּמְחַפֵּשׂ וּמִתְגַּעְגֵּעַ אַחַר כְּבוֹדוֹ יִתְבָּרַךְ וּמִצְטַעֵר וְצוֹעֵק וְשׁוֹאֵל וּמְבַקֵּשׁ אַיֵּה מְקוֹם כְּבוֹדוֹ, עַל יְדֵי זֶה בְּעַצְמוֹ הוּא עוֹלֶה בְּתַכְלִית הָעֲלִיָּה, כִּי זוֹכֶה לַעֲלוֹת לִבְחִינַת אַיֵּ"ה שֶׁהִיא הַקְּדֻשָּׁה הָעֶלְיוֹנָה מְאֹד מְאֹד. וְזֶה עִקַּר הַתְּשׁוּבָה שֶׁיְּחַפֵּשׂ תָּמִיד וִיבַקֵּשׁ אַיֵּ"ה מְקוֹם כְּבוֹדוֹ כַּנַּ"ל שֶׁעַל־יְדֵי זֶה הַיְּרִידָה נִתְהַפֵּךְ לַעֲלִיָּה גְּדוֹלָה. וְזֶהוּ בְּחִינַת יְרִידָה - תַכְלִית הָעֲלִיָּה, הַמּוּבָא בְּכָל סִפְרֵי קֹדֶשׁ, וְעַיֵּן בִּפְנִים וְהָבֵן שָׁם הֵיטֵב, כִּי עָמֹק הוּא (יב). When a person falls from his level, and sometimes his fall and descent are very, very great, may the Merciful One save us, for some fall to very vile places called the aspect of filthy places, and fall into doubts, evil and very vile thoughts, many confusions, and his heart spins, for the husk twists and turns his heart with great crookedness and confusions [in Yiddish: es far dreyt das harts]. Even though in these places it is impossible to find Hashem, may He be blessed, nevertheless, even there is a great rectification, through searching and seeking Hashem, may He be blessed, from there, and asking and requesting, “Where is the place of His glory?” [Liturgy]. The more he sees himself further from His glory, may He be blessed, the more he should grieve, ask, and seek, “Where is the place of His glory?” Through this very act of seeking, searching, yearning for His glory, may He be blessed, grieving, crying, asking, and requesting, “Where is the place of His glory?” through this very act, he ascends to the ultimate ascent, for he merits to ascend to the aspect of Ayeh (Where), which is extremely lofty holiness. This is the essence of repentance, to always search and seek, “Where is the place of His glory?” as mentioned above, through which the descent turns into a great ascent. This is the aspect of descent being the purpose of ascent, as brought in all holy books. See within and understand well there, for it is deep (12). Wisdom is the root of all things; therefore, every individual must guard their intellect from external foolishness, for the primary wisdom to acquire perfection is only divine wisdom. All other wisdoms are nullified wisdoms and are not wisdoms at all (35:1).

לב. וְדַע, שֶׁכָּל אֵלּוּ הַנְּפִילוֹת וְהַיְרִידוֹת וְהַבִּלְבּוּלִים וְכוּ' צְרִיכִים בְּהֶכְרֵחַ לַעֲבֹר בָּהֶם קֹדֶם שֶׁנִּכְנָסִין בְּשַׁעֲרֵי הַקְּדֻשָּׁה. וְכָל הַצַּדִּיקִים וְהַיְרֵאִים הָאֲמִתִּיִּים עָבְרוּ בְּכָל זֶה (שם). Know that all these falls, descents, confusions, etc., one must inevitably pass through before entering the gates of holiness. All the true righteous ones and G-d-fearing people passed through all this (ibid.). Also, sadness is very harmful and gives strength to the evil inclination. Therefore, one must greatly overcome to gladden his soul through all the ways of the counsels explained in their place, for the primary strengthening is through joy and gladness, as it is written: “For the joy of the Lord is your strength” [Nehemiah 8:10] (ibid.).

לד. וְהָעִקָּר - לְחַזֵּק אֶת עַצְמוֹ בְּשִׂמְחָה בְּכָל מִינֵי עֵצוֹת, כִּי עַצְבוּת מַזִּיק מְאֹד, עַל־כֵּן צָרִיךְ לְהִשְׁתַּדֵּל בְּכָל כֹּחוֹ לְהַרְחִיק וּלְגָרֵשׁ אֶת הָעַצְבוּת וְהַמָּרָה שְׁחֹרָה, הֵן עַל־יְדֵי שֶׁיְּחַפֵּשׂ וְיִמְצָא בְּעַצְמוֹ עֲדַיִן נְקֻדּוֹת טוֹבוֹת וְכוּ', הֵן עַל־יְדֵי שֶׁלֹּא עָשַׂנִי גּוֹי, וְעַל פִּי רֹב אִי אֶפְשָׁר לְשַׂמֵּחַ אֶת עַצְמוֹ כִּי אִם עַל־יְדֵי עִנְיְנֵי שְׂחוֹק וּצְחוֹק וְכוּ' כְּמוֹ שֶׁנִּתְבָּאֵר כָּל זֶה בְּאוֹת שִׂמְחָה עַיֵּן שָׁם (שָׁם). The main thing is to strengthen himself in joy through all kinds of counsels, for sadness is very harmful. Therefore, one must strive with all his strength to distance and expel sadness and black melancholy, whether by searching and finding good points in himself still, etc., or by [the prayer] “Who has not made me a non-Jew.” Generally, it is impossible to gladden oneself except through matters of jest and laughter, etc., as all this is explained in the section on Joy, see there (ibid.). Therefore, every person must greatly guard their intellect and thought, so that no external thought or external wisdom enters their thought. For all evils, all blemishes, and all sins come from a blemish of thought, G-d forbid, by allowing, G-d forbid, external wisdoms and external thoughts to enter the thought. The primary repentance and rectification for all sins is when one strengthens themselves to expel all external thoughts from their mind and intellect. For wisdom and intellect are the soul, which is the root of everything. When one sanctifies their intellect, that is, their soul, through this, they elevate and restore everything to its root, and this is the essence of repentance (ibid.).

לו. לְפִי גְּדֻלַּת הַשֵּׁם יִתְבָּרַךְ וְעֹצֶם רוֹמְמוּתוֹ יִתְבָּרַךְ, בִּתְנוּעָה קַלָּה בְּעַלְמָא וּבְהִסְתַּכְּלוּת בְּעַלְמָא שֶׁאֵינוֹ כָּרָאוּי לְפִי כְּבוֹדוֹ יִתְבָּרַךְ הָיָה רָאוּי לָבוֹא עַל הָאָדָם מַה שֶּׁרָאוּי חַס וְחָלִילָה, אַךְ הַשֵּׁם יִתְבָּרַךְ מָלֵא רַחֲמִים, וְכָל הָעוֹלָם מָלֵא רַחֲמָנוּת וְהוּא יִתְבָּרַךְ רוֹצֶה מְאֹד בְּהָעוֹלָם. עַל־כֵּן אֲהוּבִי, אָחִי, אַתָּה הַמְעַיֵּן, נַפְשִׁי וּלְבָבִי, חֲזַק וֶאֱמַץ מְאֹד וּבְטַח בַּה', כִּי לֹא יַעֲזֹב אוֹתְךָ. כִּי כָּל מַה שֶּׁעוֹבֵר עָלֶיךָ, הַכֹּל לְטוֹבָתְךָ, וְתִסְמֹךְ עַל רַחֲמָיו הַמְרֻבִּים בְּלִי שִׁעוּר, כִּי הַשֵּׁם יִתְבָּרַךְ גָּדוֹל מְאֹד וְלִגְדֻלָּתוֹ אֵין חֵקֶר. וְיֵשׁ עִנְיָן שֶׁמִּתְהַפֵּךְ הַכֹּל לְטוֹבָה וּזְדוֹנוֹת נִתְהַפְּכִין לִזְכֻיּוֹת רַק חֲזַק וֶאֱמַץ (מט). According to the greatness of Hashem, may He be blessed, and the magnitude of His exaltation, may He be blessed, for an arbitrary slight movement or an arbitrary glance that is not fitting for His glory, may He be blessed, it would be fitting to come upon the person what is fitting (-deserved), Heaven forbid. But Hashem, may He be blessed, is full of mercy, and the whole world is so pitiful, and He, may He be blessed, greatly desires the world. Therefore, my beloved, my brother, you the reader, my soul and heart, be very strong and courageous and trust in Hashem, for He will not abandon you. For everything that transpires over you (-that you are going through), it is all for your benefit, and rely on His mercies which are abundant without measure, for Hashem, may He be blessed, is very great, and His greatness has no limit. [And] There is a concept [-Divine plan] that everything turns around to be good, and willful sins turn into merits, just be strong and courageous (49). Distancing is the beginning of drawing close, that is, when a person wants to draw close to Hashem, may He be blessed, usually judgments, afflictions, and many powerful obstacles come upon him, and it seems to him as if they are distancing him. But all this is for good, for the sake of drawing close.

לח. הַיֵּצֶר הָרָע נוֹקֵשׁ בָּאָדָם בְּכָל פַּעַם וּמְעוֹרְרוֹ לְמַה שֶּׁמְּעוֹרְרוֹ. וְאַף אִם אֵין הָאָדָם שׁוֹמֵעַ לוֹ וּפוֹנֶה עֹרֶף מִמֶּנּוּ, אַף עַל פִּי כֵן הוּא נוֹקֵשׁ בּוֹ עוֹד פַּעַם שֵׁנִי וּשְׁלִישִׁי וּרְבִיעִי וְיוֹתֵר. אֲבָל אִם הָאָדָם הוּא חָזָק בְּדַעְתּוֹ וְעַקְשָׁן נֶגֶד הַיֵּצֶר הָרָע וְאֵינוֹ פּוֹנֶה אֵלָיו כְּלָל, אֲזַי הַיֵּצֶר הָרָע נִסְתַּלֵּק וְהוֹלֵךְ לוֹ. וְכֵן בִּתְפִלָּה בְּעִנְיַן הַמַּחֲשָׁבוֹת הַבָּאִים לְבַלְבְּלוֹ הוּא מַמָּשׁ כַּנַּ"ל, שֶׁהַמַּחֲשָׁבָה בָּאָה כַּמָּה פְּעָמִים פַּעַם אַחַר פַּעַם לְבַלְבְּלוֹ. וְצָרִיךְ לִהְיוֹת חֲזַק לְבַל לְהִסְתַּכֵּל עָלֶיהָ כְּלָל בְּשׁוּם אֹפֶן וְעַיֵּן בִּמְקוֹמוֹת אֲחֵרִים מִזֶּה (נא). The evil inclination knocks at a person each time and arouses him to what it arouses. Even if the person does not listen to it and turns his back on it, nevertheless, it knocks at him again a second, third, fourth time, and more. But if the person is strong in his mind and stubborn against the evil inclination and does not turn to it at all, then the evil inclination departs and goes away. So too in prayer, regarding the thoughts that come to confuse him, it is literally as mentioned above, that the thought comes several times, one after another, to confuse him. He must be strong not to look at it at all in any way, and see in other places regarding this (51). The abundance of wisdoms, particularly the wisdom of philosophy, is extremely harmful, for the primary strengthening of the heart to acquire true wisdom and intellect is only through good deeds. But one whose intellect exceeds their good deeds lacks the strength in their heart to contain their intellect, and then the intellect causes them to sin further. These are the philosophers who lack a pure heart, and their heart cannot receive the intellect in holiness, truly and appropriately, because their heart is weak and deficient. Especially those who commit adultery and engage in the wisdom of philosophy—it is extremely harmful to them, for through adultery, their heart is greatly deficient, and their heart lacks the capacity to contain the intellect within it, to distance themselves from sins and cleave to the Blessed Name through it, which is the essence of true intellect. On the contrary, through their intellect, they cause further sin, harming themselves and the entire world more than snakes, scorpions, and all kinds of harmful and evil creatures in the world, G-d save us. For they blaspheme and curse upward with their wisdom, against the holy Torah, particularly against the sages of the Talmud and the righteous ones who follow them, may their memory be a blessing, as is known and widely recognized. May the Master of Mercy protect the remnant of Israel from them and their multitude (55:6).

מ. כְּבָר מְבֹאָר, שֶׁאֵין שׁוּם יֵאוּשׁ בָּעוֹלָם כְּלָל, וּבָזֶה בְּעַצְמוֹ שֶׁהוּא רוֹאֶה אֶת עַצְמוֹ רָחוֹק מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ בְּתַכְלִית הָרִחוּק, בָּזֶה בְּעַצְמוֹ רָאוּי לוֹ לְהַחֲיוֹת אֶת עַצְמוֹ, מֵאַחַר שֶׁעַל כָּל פָּנִים הוּא יוֹדֵעַ שֶׁהוּא רָחוֹק, כִּי הָיָה אֶפְשָׁר שֶׁיִּהְיֶה רָחוֹק כָּל כָּךְ עַד שֶׁלֹּא יֵדַע כְּלָל שֶׁהוּא רָחוֹק. וּמֵאַחַר שֶׁעַל כָּל פָּנִים הוּא יוֹדֵעַ גֹּדֶל רִחוּקוֹ אַף עַל פִּי שֶׁבֶּאֱמֶת הוּא כֵּן, אַף עַל פִּי כֵן זֶה בְּעַצְמוֹ הוּא חָשׁוּב אֵצֶל הַשֵּׁם יִתְבָּרַךְ מַה שֶּׁעַל כָּל פָּנִים הוּא יוֹדֵעַ רִחוּקוֹ וְעַל־יְדֵי זֶה בְּעַצְמוֹ רָאוּי לוֹ לְהַחֲיוֹת אֶת עַצְמוֹ וּלְחַזֵּק אֶת עַצְמוֹ בְּכָל מַה שֶּׁיּוּכַל (סח). It has already been explained that there is no despair in the world at all, and in this very fact that he sees himself very far from Hashem, may He be blessed, at the ultimate distance, in this very fact, he should revive himself, since at the very least, he knows that he is far. For it could have been that he is so far that he does not know at all that he is far. Since he at least knows the extent of his distance, even though it is truly so, nevertheless, this very fact is significant to Hashem, may He be blessed, that he at least knows his distance. Through this very fact, he should revive himself and strengthen himself in whatever he can (68). He must strengthen, overcome, strive, and stand in this trial, not to be distanced, G-d forbid, by the afflictions, obstacles, and distancing, and not err in himself to say that they are distancing him, G-d forbid. Rather, he should know and believe that everything that passes over him is for his benefit, so that he will overcome to draw closer more, for distancing is only for the sake of drawing close (74).

מב. וַאֲפִלּוּ מִי שֶׁנָּפַל חַס וְשָׁלוֹם, מְאֹד מְאֹד וּמֻנָּח בִּשְׁאוֹל תַּחְתִּיּוֹת חַס וְשָׁלוֹם, אַף עַל פִּי כֵן יֵּשׁ לוֹ תַּקָּנָה גְּדוֹלָה עַל־יְדֵי הַצַּדִּיק הַגָּדוֹל הָאֲמִתִּי, כִּי עַל יָדוֹ יְכוֹלִין הַכֹּל לְקַבֵּל חִיּוּת מֵהַקְּדֻשָּׁה בְּכָל מָקוֹם שֶׁהֵם. עַל־כֵּן בֶּאֱמֶת אֵין שׁוּם יֵאוּשׁ בָּעוֹלָם כְּלָל [קַיין יֵאוּשׁ אִיז גָאר נִיט פַאר הַאנְדִין] וְאֵיךְ שֶׁהוּא אֲפִלּוּ אִם נָפַל לְמָקוֹם שֶׁנָּפַל רַחֲמָנָא לִצְלָן, אַף עַל פִּי כֵן מֵאַחַר שֶׁמְּחַזֵּק אֶת עַצְמוֹ בְּמַה שֶּׁהוּא עֲדַיִן, יֵשׁ לוֹ תִּקְוָה לָשׁוּב וְלַחֲזֹר אֵלָיו יִתְבָּרַךְ. וְהָעִקָּר הוּא מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי כִּי גַּם צְעָקָה מִשְּׁאוֹל תַּחְתִּיּוֹת אֵינָהּ נֶאֱבֶדֶת לְעוֹלָם, וְיִצְעַק וְיִצְעַק וְיִצְעַק וְלֹא יִתְיָאֵשׁ עַצְמוֹ מִן הַצְּעָקָה לְעוֹלָם, רַק יִצְעַק וְיִתְחַנֵּן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ תָּמִיד יִהְיֶה אֵיךְ שֶׁיִּהְיֶה עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמָיִם (שָׁם). Even one who has fallen very, very greatly, G-d forbid, and is literally in the lowest depths of Sheol, G-d forbid, nevertheless, he has a great rectification through the true great righteous one, for through him, everyone can receive vitality from holiness in every place they are. Therefore, in truth, there is no despair in the world at all [in Yiddish: kayn ye’ush iz gar nit farhandin], and however he is, even if he has fallen to the place he has fallen, may the Merciful One save us, nevertheless, since he strengthens himself in what he still is, he has hope to return and come back to Him, may He be blessed. The main thing is, “From the belly of Sheol I cried” [Jonah 2:3], for even a cry from the lowest depths of Sheol is never lost forever. He should cry and cry and cry and never despair of the cry forever, but cry and supplicate before Hashem, may He be blessed, always, however he is, until “the Lord looks down and sees from heaven” [Lamentations 3:50] (ibid.). Through evil speech, the wisdoms of philosophy grow stronger and spread in the world, which is the aspect of the impurity of the serpent, and it greatly harms the world, G-d save us (63).

מד. אִם אַתָּה מַאֲמִין שֶׁיְּכוֹלִים לְקַלְקֵל, תַּאֲמִין שֶׁיְּכוֹלִין לְתַקֵּן (קיב). If you believe that one can damage, believe that one can repair (112). A counsel for strengthening is speech, that is, even if he has fallen to the place he has fallen, nevertheless, he should strengthen himself there to speak words of truth, that is, words of Torah, prayer, and fear of Heaven, and to converse between himself and his Creator, and with his friend, and all the more so with his teacher.

א. זֶה שֶׁאָנוּ רוֹאִים, שֶׁלִּפְעָמִים נִתְלַהֵב הָאָדָם בְּתוֹךְ הַתְּפִלָּה וְאוֹמֵר כַּמָּה תֵּבוֹת בְּהִתְלַהֲבוּת גָּדוֹל, זֶה בְּחֶמְלַת ה' עָלָיו, שֶׁנִּפְתַּח לוֹ אוֹר אֵין סוֹף וְהֵאִיר לוֹ. וּכְשֶׁרוֹאֶה אָדָם הִתְנוֹצְצוּת הַזֹּאת אַף עַל גַּב דְּאִיהוּ לָא חָזֵי מַזְלֵיהּ חָזֵי, תֵּכֶף נִתְלַהֵב נִשְׁמָתוֹ לִדְבֵקוּת גָּדוֹל לְדַבֵּק אֶת עַצְמוֹ בְּאוֹר אֵין סוֹף וּכְשִׁעוּר הִתְגַּלּוּת אֵין סוֹף. לְפִי מִנְיַן הַתֵּבוֹת שֶׁנִּפְתְּחוּ וְהִתְנוֹצְצוּ, כָּל אֵלּוּ הַתֵּבוֹת אוֹמֵר בִּדְבֵקוּת גָּדוֹל וּבִמְסִירוּת נַפְשׁוֹ וּבְבִטּוּל כֹּחוֹתָיו. וּבְשָׁעָה שֶׁנִּתְבַּטֵּל לְגַבֵּי אֵין סוֹף, אֲזַי הוּא בִּבְחִינַת וְלֹא יָדַע אִישׁ, שֶׁאֲפִלּוּ הוּא בְּעַצְמוֹ אֵינוֹ יוֹדֵעַ מֵעַצְמוֹ, אֲבָל זֹאת הַבְּחִינָה צָרִיךְ לִהְיוֹת בְּרָצוֹא וָשׁוֹב כְּדֵי שֶׁיִּתְקַיֵּם יֵשׁוּתוֹ שֶׁלֹּא יִסְתַּלֵּק קֹדֶם זְמַנּוֹ חַס וְשָׁלוֹם. כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה בַּעֲבוֹדָתֵנוּ. בִּשְׁבִיל זֶה צָרִיךְ שֶׁלֹּא יִשָּׁאֵר כֵּן אֶלָּא עֵת שֶׁיָּבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעַצְמוֹ וְיִטֹּל נִשְׁמָתוֹ אֲזַי יִתְבַּטֵּל בָּאֵין סוֹף בְּתַכְלִית כְּפִי מַה שֶּׁיִּזְכֶּה (ד, ט'). That we see sometimes a person becomes enflamed during prayer and says several words with great fervor, this is through the compassion of the Lord upon him, that the light of the Infinite (Ein Sof) opened to him and illuminated him. When a person sees this spark, even though “he does not see, his mazal sees” [Talmud, Megillah 3a], his soul immediately becomes enflamed with great attachment to cleave to the light of the Infinite, according to the measure of the revelation of the Infinite. According to the number of words that opened and sparked, all those words he says with great attachment, self-sacrifice, and nullification of his faculties. At the moment he is nullified to the Infinite, he is in the aspect of “and no man knew” [Deuteronomy 34:6], that even he himself does not know himself. But this aspect must be in running and returning (ratzo v’shov) [Ezekiel 1:14] so that his existence is sustained and he does not depart before his time, G-d forbid. For the Holy One, blessed be He, desires our service. Therefore, he must not remain so except until the time when the Holy One, blessed be He, Himself comes and takes his soul, then he will be nullified in the Infinite to the ultimate extent according to what he merits (4, 9). For speech has great power to remind a person of Hashem, may He be blessed, and to strengthen him always, even in places very far from holiness [see Speech, item 19] (78). One must always be in joy and serve the Lord in joy. If sometimes he falls from his level, he must strengthen himself with the earlier days when some illumination shone upon him, and hold fast now to the arousal and illumination he had then and before (262). One who is mixed among foreigners, that is, who has business and commerce with them, must guard himself very, very much, so that it does not harm, G-d forbid, the holiness of his Judaism, for he can easily be caught in their net, G-d forbid. He must strengthen himself greatly and remind himself each time of the holiness of his Judaism and request much from Hashem, may He be blessed, not to learn from their deeds and ways (244).

Through the melody of the great, true righteous individual, they elevate the souls that fell into the aforementioned heresy, for which there is no repentance (ibid., 5).

ד. דַּע, שֶׁיֵּשׁ אוֹר שֶׁהוּא לְמַעְלָה מִנַּפְשִׁין רוּחִין וְנִשְׁמָתִין וְהוּא אוֹר אֵין סוֹף, וְאַף עַל פִּי שֶׁאֵין הַשֵּׂכֶל מַשִּׂיג אוֹתוֹ, אַף עַל פִּי כֵן רְדִיפָה דְּמַחֲשָׁבָה לְמִרְדַּף אַבַּתְרֵיהּ. וְעַל יְדֵי עֲשִׂיַּת הַמִּצְווֹת בְּשִׂמְחָה זוֹכִין לְהַשִּׂיג אוֹתוֹ עַל־יְדֵי הָרְדִיפָה וְהַמְעַכֵּב בִּבְחִינוֹת מָטֵי וְלָא מָטֵי. וְנַעֲשִׂין תִּשְׁעָה הֵיכָלִין דְּלָאו אִנּוּן נְהוֹרִין וְלָא רוּחִין וְלָא נִשְׁמָתִין וְלֵית מָאן דְּקַיְּמָא בְּהוּ וְלָא מִתְדַּבְּקִין וְלָא מִתְיַדְּעִין. אַשְׁרֵי מִי שֶׁזּוֹכֶה שֶׁיִּרְדֹּף מַחֲשַׁבְתּוֹ לְהַשִּׂיג הַשָּׂגוֹת אֵלּוּ אַף עַל פִּי שֶׁאֵין יְכֹלֶת בְּיַד הַשֵּׂכֶל לְהַשִּׂיג אוֹתָם כִּי לָא מִתְדַּבְּקִין וְלָא מִתְיַידְּעִין. [וְעַיֵּן בִּפְנִים בְּסִימָן כ"ד] (כד). Know that there is a light that is above souls, spirits, and neshamot, and it is the light of the Infinite (Ein Sof). Although the intellect cannot attain it, nevertheless, there is a pursuit of thought to chase after it. Through performing mitzvot with joy, one merits to attain it through this pursuit, and the hindrance is in the aspects of “reaching and not reaching” [Zohar]. Nine halls are formed that are neither lights, nor spirits, nor neshamot, and there is no one who stands in them, nor are they attached, nor are they known. Happy is one who merits that his thought pursues to attain these attainments, even though the intellect has no ability to attain them, for they are neither attached nor known. [See within, item 24] (24). The essence of might is in the heart, for one whose heart is strong fears no person or thing and can perform awesome acts of might and conquer strong battles through the strength and courage of his heart, which does not fear and runs to the bonds of strong battle. So too, it is literally in the service of the Lord, and understand this well (249). When a person falls from his level, he should know that it is from heaven, for distancing is the purpose of drawing close, and therefore he fell so that he will be aroused more to draw close to Hashem, may He be blessed.

ו. עַל־יְדֵי הַתּוֹרָה וְהַמִּצְווֹת מַמְשִׁיכִין הַשָּׂגַת אֱלֹקוּתוֹ יִתְבָּרַךְ, כִּי כָּל אוֹת שֶׁבַּתּוֹרָה וְכָל מִצְוָה וּמִצְוָה הִיא בְּחִינַת צִמְצוּם לְהַשִּׂיג עַל יָדוֹ הַשָּׂגַת אֱלֹקוּתוֹ יִתְבָּרַךְ (שָׁם ג'). Through Torah and mitzvot, one draws down the attainment of His divinity, may He be blessed, for every letter in the Torah and every mitzvah is an aspect of contraction to attain through it the attainment of His divinity, may He be blessed (ibid., 3). Through charity, one nullifies the power of the serpent, which is the root of the wisdom of nature, and through this, one is automatically saved from the aforementioned evil beasts, who are the scholars of nature. Sometimes, even when they are subdued, they return and cast some doubt regarding the Divine Will, whether everything is conducted solely by the Will of the Blessed One. Then one must return and increase in charity. For charity always subdues and humbles the wisdom of nature and reveals that everything is conducted solely by the Will of the Blessed One (ibid., 9).

ח. עַל־יְדֵי הַשִּׂמְחָה בְּשָׁלֹשׁ רְגָלִים זוֹכִין לְהַשָּׂגַת אֱלֹקוּת (שָׁם ה'). Through the joy of the three festivals, one merits the attainment of divinity (ibid., 5). His counsel is to begin anew to enter the service of the Lord as if he had never begun at all. This is a great principle in the service of the Lord, that one must literally begin anew each day (261). When a person begins to look at himself and sees that he is far from good and full of iniquities, he can fall because of this and be unable to pray at all.

י. כָּל מַה שֶּׁמִּתְקָרֵב יוֹתֵר לַשֵּׁם יִתְבָּרַךְ צָרִיךְ לֵידַע, שֶׁהוּא רָחוֹק מְאֹד מִמֶּנּוּ יִתְבָּרַךְ. כִּי אִם יַחֲשֹׁב וִידַמֶּה בְּדַעְתּוֹ שֶׁכְּבָר נִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ וְיוֹדֵעַ בִּידִיעַת הַשֵּׁם יִתְבָּרַךְ, זֶה סִימָן שֶׁאֵינוֹ יוֹדֵעַ כְּלָל. כִּי אִם הָיָה יוֹדֵעַ קְצָת מֵהַשֵּׁם יִתְבָּרַךְ, הָיָה יוֹדֵעַ שֶׁהוּא רָחוֹק מְאֹד מִמֶּנּוּ יִתְבָּרַךְ וְאֵינוֹ יוֹדֵעַ כְּלָל. וְזֶה דָּבָר שֶׁאִי אֶפְשָׁר לַפֶּה לְדַבֵּר וּלְהַסְבִּיר זֹאת, כִּי גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ אֵין שִׁעוּר (סג). The closer one draws to Hashem, may He be blessed, the more he must know that he is very far from Him, may He be blessed. For if he thinks and imagines in his mind that he has already drawn close to Hashem, may He be blessed, and knows the knowledge of Hashem, may He be blessed, this is a sign that he does not know at all. For if he knew even a little of Hashem, may He be blessed, he would know that he is very far from Him, may He be blessed, and does not know at all. This is a matter that the mouth cannot speak or explain, for the greatness of the Creator, may He be blessed, has no measure (63). Regarding the questions that are difficult concerning the Blessed Name: Anyone who has even a small amount of true understanding should comprehend that, on the contrary, it is precisely fitting that there be questions about the Blessed Name, and this is appropriate and beautiful for Him, Blessed be He, according to His greatness and exaltedness. For it is certainly impossible for us to understand and apprehend His conduct, Blessed be He, with our intellect, and therefore, it is necessary that there be questions about Him, Blessed be He, according to our deficient human understanding. Look within and understand the truth (52).

יב. כְּשֶׁזּוֹכֶה לְאֵיזֶה הִתְנוֹצְצוּת שֶׁיִּתְנוֹצֵץ לוֹ אֱלֹקוּתוֹ יִתְבָּרַךְ, צָרִיךְ לְהִזָּהֵר שֶׁיִּהְיֶה לוֹ צִמְצוּם, לְצַמְצֵם הַמֹּחַ וְהַדַּעַת שֶׁלֹּא יֵצֵא מִגְּבוּל שֶׁלּוֹ, כִּי אֲפִלּוּ בִּקְדֻשָּׁה אָסוּר שֶׁיִּהְיֶה הַמֹּחַ מְשׁוֹטֵט בְּמַה שֶּׁאֵין לוֹ רְשׁוּת לְפִי מַדְרֵגָתוֹ, כִּי כָּל בְּרִיָּה יֵשׁ לוֹ דַּי וּגְבוּל בֶּאֱלֹקוּתוֹ יִתְבָּרַךְ, דְּהַיְנוּ בְּהִתְנוֹצְצוּת אֱלֹקוּתוֹ, שֶׁאָסוּר לוֹ לָצֵאת חוּץ מֵהַגְּבוּל שֶׁלֹּא יָבוֹא לִידֵי הֲרִיסָה חַס וְשָׁלוֹם (ח"ב. ה. ז'). When one merits some spark, that His divinity, may He be blessed, sparks for him, he must be careful to have contraction (tzimtzum), to contract his mind and knowledge so as not to go beyond his boundary. For even in holiness, it is forbidden for the mind to wander in what he has no permission for according to his level, for every creature has a limit and boundary in His divinity, may He be blessed, that is, in the sparks of His divinity, and it is forbidden to go beyond the boundary lest he come to destruction, G-d forbid (Part II, 5, 7). Through the dances of a wedding, judgments are sweetened (32).

וִדּוּי דְּבָרִים (Confession of Words)

Therefore, he is obligated to search, seek, and find some good in himself. For how is it possible that he has not done some mitzvah or good deed in his life? Even when he begins to look at the good he has done, he sees that the good itself is full of wounds and lacks wholeness, for the good is mixed with ulterior motives and much refuse. Nevertheless, how is it possible that there is not at least some good point in it? He must continue to search and seek until he finds another good thing in himself, and even though this good is also mixed with much refuse, nonetheless, there is surely some good point in it. He must search and seek further until he finds more good points in himself. Through finding some merit and good in himself, he truly moves from the scale of guilt to the scale of merit and can return in repentance. Through this, he can revive himself, strengthen himself, and gladden himself however he is, and then he can pray, sing, and give thanks to Hashem (282).

יד. וַאֲפִלּוּ לְעַצְמוֹ אִי אֶפְשָׁר לְסַפֵּר מִיּוֹם לְיוֹם, לְפִי מַה שֶּׁמַּזְרִיחַ לוֹ וּמִתְנוֹצֵץ לוֹ בְּאוֹתוֹ יוֹם, אֵינוֹ יָכוֹל לְסַפֵּר לְעַצְמוֹ לְיוֹם שְׁנֵי, הַזְּרִיחָה וְהַהִתְנוֹצְצוּת שֶׁל גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ, שֶׁהָיָה לוֹ אֶתְמוֹל (שָׁם וִדּוּי דְּבָרִים). Even to himself, it is impossible to relate from day to day. According to what shines and sparks for him on that day, he cannot relate to himself on the second day the shining and spark of the greatness of the Creator, may He be blessed, that he had yesterday (ibid., Confession of Words). Through praise and thanksgiving to the Blessed Name and through studying halachot, one merits to find their true mate, for all those who need to find their mate (Part II, 2).

ב. עֲווֹנוֹתָיו שֶׁל אָדָם הֵם חֲקוּקִים עַל עַצְמוֹתָיו, וְעַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם יוֹצֵא מֵעַצְמוֹתָיו הַצֵּרוּפִים רָעִים שֶׁל הָעֲווֹנוֹת, שֶׁהָיוּ חֲקוּקִים עֲלֵיהֶם וּמוֹחֲלִין וּמְכַפְּרִים לוֹ כָּל עֲווֹנוֹתָיו [עַיֵּן תְּשׁוּבָה אוֹת א'] (שָׁם ה'). A person’s iniquities are engraved upon his bones, and through confession of words before a Torah scholar, the evil dross of the iniquities that were engraved upon them comes out of his bones, and all his iniquities are forgiven and atoned for [see Repentance, item 1] (ibid., 5). A person must be very careful to follow this path, for it is a great principle and foundation for one who wishes to draw close to Hashem, may He be blessed, so as not to lose his world completely, G-d forbid.

ד. בְּכָל פַּעַם שֶׁבָּא אֵצֶל הַתַּלְמִיד חָכָם, יְסַפֵּר לְפָנָיו כָּל לִבּוֹ וְעַל־יְדֵי זֶה אַתָּה נִכְלָל בָּאֵין סוֹף (שָׁם ט). Each time he comes to a Torah scholar, he should recount his entire heart before him, and through this, you are included in the Infinite (Ein Sof) (ibid., 9). One who cannot find their mate, the rectification for this is to strive to hear Torah innovations from a person of understanding (89).

א. הַתְּפִלָּה מְסֻגָּל לְזִכָּרוֹן (ז, ה'). Prayer is effective for memory (7, 5). The main thing is to distance sadness and black melancholy from himself as much as possible, for the primary reason most people are distant from Hashem, may He be blessed, is because of black melancholy and sadness and because they fall in their minds, seeing the extent of their corruption, that most of their deeds are corrupt, as each one knows in his soul his heart’s afflictions and pains. Because of this, they fall in their minds, and most of them completely despair, may the Merciful One save us, and do not pray with intention at all, and do not do in the service of the Lord even what they could still do. Therefore, a person must be very wise about this matter, for many souls have sunk because of this, for despair, G-d forbid, is harder than anything. Therefore, one must greatly strengthen to follow this path mentioned above, to search in himself for good points each time, to revive himself and strengthen himself always. Through this, he can pray with desire, vitality, and joy always and return to the Lord in truth, as mentioned above (ibid.). There are souls that have fallen and need to be revived and restored with all kinds of delights that restore the soul. Through the sparking of the intellect, the aspect of tefillin, which one merits by breaking the strengthening of thoughts of adultery [as brought in Covenant, item 27], through this, proper words are formed to revive and restore these fallen souls (Part II, 5, 8, 9).

ג. עַל־יְדֵי מְחִיאַת כַּפַּיִם בִּשְׁעַת הַתְּפִלָּה נִמְתָּקִין הַדִּינִים וְנִצּוֹלִין מִשִּׁכְחָה וְזוֹכֶה לְזִכָּרוֹן (מו). Through clapping hands during prayer, judgments are sweetened, one is saved from forgetfulness, and one merits memory (46). Midnight - For Arranging Tikkun Chatzot

It is forbidden for a person to despair, G-d forbid, even if he has fallen to the place he has fallen, G-d forbid, and is literally in the lowest depths of Sheol, may the Merciful One save us. Nevertheless, he must not despair of Hashem, may He be blessed, in any way in the world, for even from there, one can draw close to Him, may He be blessed, for “the whole earth is full of His glory” [Isaiah 6:3]. The true righteous one is not called a righteous one unless he has this power, to revive and uplift those who have fallen very, very greatly, to strengthen them, encourage them, arouse them, awaken them, and reveal to them that the Lord is still with them, among them, near them, and close to them, for “the whole earth is full of His glory.” Conversely, the righteous one must show those at a great level that they still do not know at all the knowledge of Him, may He be blessed, in the aspect of “What have you seen? What have you discerned?” [cf. Isaiah 40:21] etc. (7, 7). When a person falls from his level, and sometimes his fall and descent are very, very great, may the Merciful One save us, for some fall to very vile places called the aspect of filthy places, and fall into doubts, evil and very vile thoughts, many confusions, and his heart spins, for the husk twists and turns his heart with great crookedness and confusions [in Yiddish: es far dreyt das harts].

ז. וְיֵשׁ כַּמָּה בְּחִינוֹת בְּרַע עַיִן. יֵשׁ שֶׁעֵינוֹ צָרָה בְּהִתְנַשְּׂאוּת שֶׁל חֲבֵרוֹ, וְכֵן יֵשׁ כַּמָּה בְּחִינוֹת בָּזֶה. וְצָרִיךְ לִשְׁמֹר אֶת עַצְמוֹ מִזֶּה מְאֹד, שֶׁלֹּא יִהְיֶה לוֹ שׁוּם עַיִן רָעָה עַל חֲבֵרוֹ כְּלָל. וְכֵן צְרִיכִין לְהִתְפַּלֵּל הַרְבֵּה לַשֵּׁם יִתְבָּרַךְ, שֶׁיִּנָּצֵל מֵרַע עַיִן שֶׁל חֲבֵרוֹ. וּמִי שֶׁאֵינוֹ מַרְגִּישׁ בְּעַצְמוֹ כֹּחַ לַעֲמֹד כְּנֶגֶד הָרַע עַיִן לְהַכְנִיעוֹ, הוּא צָרִיךְ לִבְרֹחַ מִמֶּנּוּ (שָׁם). There are several aspects of an evil eye (ra ayin). Some have an eye that is narrow at their friend’s elevation, and there are several aspects in this. One must guard himself greatly from this, to have no evil eye toward his friend at all. One must also pray much to Hashem, may He be blessed, to be saved from his friend’s evil eye. One who does not feel in himself the strength to stand against the evil eye to subdue it must flee from it (ibid.). ה. וַאֲפִלּוּ מִי שֶׁיּוֹדֵעַ וּמֵבִין רְמָזִים מִכָּל הַדְּבָרִים אֲפִלּוּ מִדִּבְרֵי חֹל, אַף־עַל־פִּי־כֵן אָסוּר לוֹ לַעֲסֹק רַק בָּזֶה מֵחֲמַת שְׁנֵי טְעָמִים [עַיֵּן בִּפְנִים] רַק צָרִיךְ שֶׁיִּהְיֶה לוֹ הִסְתַּפְּקוּת לְהִסְתַּפֵּק רַק בְּהֶכְרֵחִיּוּת. וַאֲפִלּוּ מִזֶּה הַהִסְתַּפְּקוּת גּוּפָהּ צָרִיךְ לִתֵּן צְדָקָה [וְעַיֵּן מָמוֹן אוֹת כ"ז]. וּמִי שֶׁמִּתְנַהֵג כָּךְ נַעֲשֶׂה עַל־יְדֵי כָּל זֶה תִּקּוּנִים וְיִחוּדִים גְּדוֹלִים לְמַעְלָה. וַהֲמוֹן־עַם שֶׁאֵין לָהֶם זֶה הַשֵּׂכֶל לְהָבִין הָרְמָזִים כַּנַּ"ל, נַעֲשֶׂה אֶצְלָם כָּל זֶה מִמֵּילָא עַל־יְדֵי שֵׁנָה וְצִיצִית וּתְפִלִּין וְתוֹרָה וּתְפִלָּה וּמַשָּׂא־וּמַתָּן (שָׁם). Even one who knows and understands hints from all things, even from mundane matters (divrei chol), nevertheless, it is forbidden for him to engage only in this for two reasons [see within]. Rather, he must have contentment (histapkuto) to be satisfied only with what is necessary. Even from this contentment itself, he must give charity [see Money, item 27]. One who conducts himself thus brings about great rectifications (tikkunim) and unifications (yichudim) above through all this. For the masses who do not have this intellect to understand the hints as mentioned above, all this is done for them automatically through sleep, tzitzit, tefillin, Torah, prayer, and business dealings (massa u’mattan) (ibid.). Rising at midnight is the sweetening of judgments, and it is as effective as a redemption (149). Even though in these places it is impossible to find Hashem, may He be blessed, nevertheless, even there is a great rectification, through searching and seeking Hashem, may He be blessed, from there, and asking and requesting, “Where is the place of His glory?” [Liturgy]. 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). The more he sees himself further from His glory, may He be blessed, the more he should grieve, ask, and seek, “Where is the place of His glory?” Through this very act of seeking, searching, yearning for His glory, may He be blessed, grieving, crying, asking, and requesting, “Where is the place of His glory?” through this very act, he ascends to the ultimate ascent, for he merits to ascend to the aspect of Ayeh (Where), which is extremely lofty holiness. This is the essence of repentance, to always search and seek, “Where is the place of His glory?” as mentioned above, through which the descent turns into a great ascent. This is the aspect of descent being the purpose of ascent, as brought in all holy books. See within and understand well there, for it is deep (12). One must be very stubborn in the service of the Lord, and understand this well, for every person who wants to enter the service of the Lord, even the smallest of the small, must inevitably experience countless ascents and descents, many kinds of falls and castings down, for sometimes one is intentionally caused to fall from the service of the Lord. For all this, one needs immense strengthening without measure, as explained somewhat above. Many times, he must strengthen and hold fast to himself only through stubbornness, and great, great stubbornness is needed in this. Remember this matter well, for you will need it greatly (48). Know that all these falls, descents, confusions, etc., one must inevitably pass through before entering the gates of holiness. All the true righteous ones and G-d-fearing people passed through all this (ibid.). If you are very, very far from Him, may He be blessed, and it seems to you that you are literally damaging every hour against Him, may He be blessed, against this, know that for such a person who is so coarse, every movement, however small, that he detaches himself little by little from his physicality, even a mere movement that he draws himself from his physicality to Him, may He be blessed, is very, very great and precious to Him, may He be blessed, and he runs thousands of thousands of parsaot in the upper worlds through this (ibid.). The main thing is to strengthen himself in joy through all kinds of counsels, for sadness is very harmful. Wandering and Journeys on the Roads Therefore, one must strive with all his strength to distance and expel sadness and black melancholy, whether by searching and finding good points in himself still, etc., or by [the prayer] “Who has not made me a non-Jew.” Generally, it is impossible to gladden oneself except through matters of jest and laughter, etc., as all this is explained in the section on Joy, see there (ibid.). Know that a person must pass in this world over a very narrow bridge, and the principle and main thing is not to be afraid at all (ibid.). According to the greatness of Hashem, may He be blessed, and the intensity of His exaltation, may He be blessed, for a slight movement or a glance in the world that is not fitting for His glory, may He be blessed, it would be fitting for what is fitting to come upon a person, G-d forbid. Before you set out on a journey, give charity, and through this, there will be no delay or distress on the journey (31:4). But Hashem, may He be blessed, is full of mercy, and the whole world is full of compassion, and He, may He be blessed, greatly desires the world. Therefore, my beloved, my brother, you who study, my soul and heart, be very strong and courageous and trust in the Lord, for He will not abandon you. Through the neglect of Torah study comes exile (ibid.). For everything that passes over you is for your benefit, and rely on His abundant mercies without measure, for Hashem, may He be blessed, is very great, and His greatness has no limit. There is a matter that everything turns to good, and willful sins turn into merits, only be strong and courageous (49). It is a great virtue when a person still has an evil inclination, for then he can serve Him, may He be blessed, specifically with the evil inclination. That is, to overcome within the heat of the evil inclination, to draw from it into some service of His service, may He be blessed. Even one who is a wanderer and sometimes comes to places far removed from the service of the Blessed Name, such as the houses of the wicked or even the houses of idol-worshippers and astrologers and the like, nevertheless, Israel has the power to elevate and uplift all these places to the Blessed Name. Therefore, one must do their part to draw themselves to the Blessed Name with all that they can in every place they are (Part II, 76). If a person has no evil inclination, his service is not considered at all. For this reason, Hashem, may He be blessed, allows the evil inclination to spread so much over a person, and even more over one who truly desires to draw close to Him, may He be blessed. Even though through its spreading and strengthening so much, it brings the person to what it brings—many great iniquities and flaws—nevertheless, it is all worthwhile to Him, may He be blessed, for the sake of the good movement, when in the intensity of the evil inclination’s strengthening, the person overcomes it with some movement and flees from it. On a journey, one must be careful with immersions in a mikveh, for a mikveh is effective for being saved from murderers (Chayei Moharan, Avodah 30). This is more precious to Him, may He be blessed, than if he served Him for a thousand years without an evil inclination. For all the worlds were created only for the sake of man, whose entire virtue and significance is because he has such an evil inclination and strengthens against it. 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). Therefore, the more it spreads, the more precious in His eyes, may He be blessed, is every slight movement that he strengthens against it. Hashem, may He be blessed, Himself helps him in this, as it is written, “The Lord will not abandon him to his hand” [Psalms 37:33] (ibid.). The evil inclination knocks at a person each time and arouses him to what it arouses. Even if the person does not listen to it and turns his back on it, nevertheless, it knocks at him again a second, third, fourth time, and more. But if the person is strong in his mind and stubborn against the evil inclination and does not turn to it at all, then the evil inclination departs and goes away. So too in prayer, regarding the thoughts that come to confuse him, it is literally as mentioned above, that the thought comes several times, one after another, to confuse him. Through fear, one merits peace, prayer, and so forth [see Shalom, section 2] (ibid.). He must be strong not to look at it at all in any way, and see in other places regarding this (51). When a person enters high holiness, such as when he draws close to a true righteous one or the like, sometimes precisely then, an impure incident may happen to him, G-d forbid. He should not fall in his mind because of this, for on the contrary, sometimes this is a sign that he has drawn close to holiness, and sometimes it is a great good for him (117). It has already been explained that there is no despair in the world at all, and in this very fact that he sees himself very far from Hashem, may He be blessed, at the ultimate distance, in this very fact, he should revive himself, since at the very least, he knows that he is far. For it could have been that he is so far that he does not know at all that he is far. Since he at least knows the extent of his distance, even though it is truly so, nevertheless, this very fact is significant to Hashem, may He be blessed, that he at least knows his distance. Through this very fact, he should revive himself and strengthen himself in whatever he can (68). Even simple people [called prostakis in Yiddish], even the wicked, and even the nations of the world, to distinguish, all receive vitality from the Torah. Therefore, even one who is a simple person, such as one who cannot study or is in a place where he cannot study, nevertheless, even then, he receives vitality from the Torah. Fear and love cannot be received except through the righteous of the generation [see Tzaddik, sections 25, 26, 27] (17:1). Therefore, even then, he must hold fast to fear of Heaven in whatever he can, even when he is distanced from the Torah, and even one who cannot study, for all receive vitality from the hidden Torah through the great righteous one who sometimes conducts himself in simplicity. See within (78). Even one who has fallen very, very greatly, G-d forbid, and is literally in the lowest depths of Sheol, G-d forbid, nevertheless, he has a great rectification through the true great righteous one, for through him, everyone can receive vitality from holiness in every place they are. The essence of fear is shame, that one fears and is ashamed before the Blessed Name so as not to sin, G-d forbid, for shame is a very great virtue. Through fear and shame, one merits prayer with intention, through which one merits to attain the hidden aspects of the Torah. Through this, one merits joy, and through joy, the primary boldness and strength, through which specifically one merits to draw close to true tzaddikim. Through this, one merits complete faith, which is the essence of everything, the totality of holiness (22). Therefore, in truth, there is no despair in the world at all [in Yiddish: kayn ye’ush iz gar nit farhandin], and however he is, even if he has fallen to the place he has fallen, may the Merciful One save us, nevertheless, since he strengthens himself in what he still is, he has hope to return and come back to Him, may He be blessed. The main thing is, “From the belly of Sheol I cried” [Jonah 2:3], for even a cry from the lowest depths of Sheol is never lost forever. He should cry and cry and cry and never despair of the cry forever, but cry and supplicate before Hashem, may He be blessed, always, however he is, until “the Lord looks down and sees from heaven” [Lamentations 3:50] (ibid.). Even in the lowest depths of Sheol, one can rely on Him, may He be blessed (ibid.). If you believe that one can damage, believe that one can repair (112). The perfection of fear consists of three aspects: fear of Heaven, fear of one’s teacher, and fear of one’s father and mother (ibid., 4). Through the perfection of fear, one is saved from the beauty of women, and through this, one is saved from false charm and poverty and merits wealth (ibid., 3). The primary perfection of fear is achieved through the true tzaddik, who can awaken the people of the world from their slumber through telling stories that are in the aspect of ancient years. Through this, he visits the barren, and through this, great fear is drawn. Through this, one merits all the aforementioned (ibid., 5, 6). The essence of all things is the beginning, for all beginnings are difficult because one transitions from one extreme to another. But after the beginning, one gradually becomes accustomed, and it is not so difficult for them. Therefore, a person’s service and fear each day depend on the beginning. For each day, one must return to their past to draw strength from the beginning, when it was most difficult for them, as mentioned above. Therefore, one must start anew each time. Likewise, when coming to the tzaddik, one must come each time anew, as if they had never been with the tzaddik at all, and now they are coming anew, not as if they had already been with the tzaddik. For one must start anew each time, lest perhaps their beginning was not proper, and if so, their entire service is not in proper perfection, for everything depends on the beginning, as mentioned above. Therefore, one must strengthen themselves to arouse their heart to start anew each time with great fervor and new strength for the service of the Blessed One, as if they had never started before, so that their service will be proper according to the strength of the beginning, as mentioned above. Likewise, each time, one must fear this possibility, that perhaps they have not yet begun properly, and strengthen themselves to start anew from now and come to the tzaddik, and so each time, as mentioned above (62, at the end). Through fear and love, one gives birth to and nurtures the new soul that comes to a person [see Honor] (67:7). When a person does not focus on the ultimate purpose, why should they have life? (268). A great principle in the service of G-d is that one should focus only on the day in which they stand. Whether in matters of livelihood and necessities, one should not think from one day to the next, as is written in the books. Likewise, in the service of G-d, one should focus only on that day and that hour alone. For when one wishes to enter the service of G-d, it seems to them as if it is a heavy burden, and it is impossible to bear such a heavy burden. But when they consider that they have only that day, it will not be a burden at all. Also, one should not postpone from day to day, saying, “Tomorrow I will begin; tomorrow I will pray with intention and strength as is proper,” and the like. For a person has nothing in their world except that day and that hour in which they stand. For the next day is an entirely different world. “Today, if you heed His voice,” today specifically (272). Every commandment that a person performs in this world creates candles with which to search in the treasuries of the King after their passing. Fortunate is one who merits this, for this is the ultimate of all the delights of the World to Come (275).