זִכָּרוֹן

Prayer is effective for memory (7, 5). Through fasting and charity, and especially charity for the Land of Israel, through this, forgetfulness is nullified, and one merits memory (37, 3, 4).

Through clapping hands during prayer, judgments are sweetened, one is saved from forgetfulness, and one merits memory (46).

One must guard memory greatly so as not to fall into forgetfulness, that is, to always remember the World to Come (olam d’atei) and not forget. This is the proper conduct for a Jew: immediately in the morning upon waking from sleep, as soon as he opens his eyes, before beginning anything, he should immediately remind himself of the World to Come. This is the aspect of memory in its generality. Afterward, he must extend memory to its particulars, that is, to expand his knowledge in every thought, word, and deed that Hashem, may He be blessed, brings to him each day, to understand from them the hints (remazim) that Hashem, may He be blessed, hints to him through them to draw close to Him. For Hashem, may He be blessed, contracts Himself from the Infinite (Ein Sof) to no end and hints to him hints each day through all the things He brings to him on that day. A person must expand his knowledge in this to remember Hashem, may He be blessed, through every thought, word, and deed that Hashem, may He be blessed, brings to him each day, and to understand from them the hints to draw close to Him. But the expansion of knowledge must be in measure, etc., see Knowledge, items 36, 37 (54, 2).

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.).

To guard the aforementioned memory, one must guard himself not to fall into the aspect of an evil eye (ra ayin), which is the death of the heart, for through this comes forgetfulness (ibid., 4).

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.).

One must also guard himself from evil speech (lashon hara), for through evil speech, memory is damaged [see Speech, item 10]. One must also compel himself to joy, and through all this, the aforementioned memory is guarded [see Joy, items 13, 14] (ibid., 5).

Although one must guard memory for matters of Torah and service of the Lord, there are also virtues in forgetfulness, for one must accustom himself to make himself forget from his mind all things that confuse a person from the service of Hashem, may He be blessed, especially during prayer, when all confusions come. Usually, what disturbs him is what has passed, that he did not do well in this matter or that matter, etc. Therefore, one must accustom himself that immediately as a matter passes and is gone, he should let it pass and remove it completely from his mind, distract his mind from it entirely, and not begin to think about it in his thoughts at all, especially during prayer. Similarly, all worries about past iniquities and all the damages he caused must be passed over and made forgotten from his mind during prayer and service. Even throughout the entire day, it is not good to think about them, except at a specific time when he intentionally wants to break his heart and articulate his conversation (sichah), etc., when he should specifically remind himself of all that has passed. But for the rest of the day, he must make them forgotten from his mind so that he can engage in the service of the Lord with joy, especially during prayer, as mentioned above (Sichot HaRan, 26).