מַחֲשָׁבוֹת וְהִרְהוּרִים

The primary thing is to guard one’s mind so that it does not become leavened, that is, not to reflect on evil thoughts and desires, which are the side of death. One must rebuke these thoughts, which are from the other side, and expel them from their mind and thought, so they do not approach them, for they dull the mind, and through this, one cannot pray, and it is impossible to rejoice. Therefore, one must be cautious of them even slightly, for they are the primary leaven and yeast in the dough that must be eradicated with “it shall not be seen” and “it shall not be found,” and one must purify and clear the mind of them (5:4).

When thoughts of immorality come to one’s mind, and they break their desire and divert their attention from them, this is the primary repentance and rectification for the blemish of the covenant they previously damaged, each according to their situation, for this is the aspect of true weighed repentance. Therefore, one should not despair when they see that evil and vile thoughts overpower them, for on the contrary, this is precisely their rectification and repentance. It is specifically through these thoughts coming to them now, and their overcoming them, that their primary rectification and repentance are achieved, as mentioned above. Through this, they extract the holy sparks that fell due to the blemish of the covenant, and then they merit the rectification of the covenant. Through this, they merit the purification of wisdom and voice, and so forth [as explained within], and merit peace, through which they can draw the entire world to the service of the Blessed One (27:8).

When a person introduces external thoughts into their intellect, the holiness of their intellect is diminished according to the place of the blemished thought they introduced into their mind. Around this blemished thought, all negative traits and evil, vile desires gather and connect. Thus, all blemishes, sins, and transgressions, G-d forbid, come only through the blemish of thought. Therefore, every person must guard their intellect and thought greatly, so that no external thought or external wisdom enters their mind. This is the primary repentance and rectification for all sins, when one strengthens themselves to expel all external thoughts from their mind and intellect. For the intellect is the soul, and when one sanctifies their intellect, that is, their soul, through this, they elevate and return everything to its root, and this is the primary repentance (35:1).

When a person thinks evil thoughts, which are the foolishness of the heart, they dull the heart in the aspect of the foreskin of the heart, and through this, they dull the aspect of the void of creation, and it is considered as if they destroyed the world. But when they think good thoughts, this is the aspect of the rectification of creation. Through purifying the heart and expelling evil thoughts from it and thinking good thoughts, one merits to perform miracles and wonders in the world (49:1).

All of a person’s rectification and, G-d forbid, their corruption depends on the thought in the heart, for the primary inclinations are the thoughts and wisdoms in the heart. Good thoughts are the good inclination, and evil thoughts are the evil inclination (ibid.).

When one is cautious of evil thoughts and thinks good thoughts in their heart about how to serve the Blessed Name, through this, their heart becomes in the aspect of “the rock of my heart” and in the aspect of “my heart is a void within me.” They merit to perform good actions and traits and to accept upon themselves the complete yoke of the kingdom of Heaven, meriting complete prayer and repentance. Through this, an upper unification and a lower unification are achieved, and they merit the revelation of the Torah of the Hidden Ancient One. The kingdom of wickedness is nullified, and the kingdom of holiness is elevated and magnified. Through this, great vitality, abundance, great wealth, and boundless blessing are drawn to Israel (ibid., 2).

All the thoughts a person has come into speech. For at the moment they think the thought, their lips quiver and move. Even though a person does not sense this, it is with great subtlety, as stated in the Zohar. For all thoughts in the world that a person has must come into speech at the moment of the thought, only it is with great subtlety (66:4). There are people who have thoughts of idolatry or immorality, which intensify especially during prayer.

Some, when they stand to pray, have visions as if an image of idolatry or other evil visions stands before them, greatly confusing them during prayer, causing them great suffering. They strive greatly to remove these thoughts from their mind, tossing their head back and forth. But know that the more they suffer and the more they strive to remove them from their mind, the more these evil confusions and visions intensify, for such is their nature: the more one thinks about rejecting them, the more they cling to them. Therefore, the primary advice is not to pay attention to them at all, not to care at all about the visions and thoughts standing before them, and not to listen to them at all. Rather, they should do what they are engaged in—Torah, prayer, or business—without paying any attention to them and without looking back to see if they have departed. They should simply do what they are engaged in, and through this, they will depart on their own. However, this is only temporary advice. The primary thing is to sanctify and purify their body, go to true tzaddikim who will guide them in the ways of truth, and then these thoughts will depart from them completely (72). Also, sadness greatly harms this and gives strength to these confusions, causing them to intensify, G-d forbid. Therefore, one must not be saddened by having these confusions, nor fear or be afraid of them at all. Rather, they should divert their attention from them and not look at them at all, as mentioned above.

They should gladden themselves with all the methods of advice explained in their place, and through this, the confusions will depart on their own. But they should not make it a test, constantly looking back to see if they have already departed. Rather, they should completely divert their attention from them, as mentioned above, and understand (ibid.). Pure thoughts are in the aspect of pure creatures, and evil thoughts are in the aspect of impure creatures. The battle a person has in their mind between thoughts is an actual battle between pure and impure creatures. It is intentionally arranged from above that they contend with one another, for the Holy One, Blessed be He, has great delight when they contend, and the person overcomes the impure creatures and defeats them (233).

The general rule is that it is impossible in any way for two thoughts to exist together at the same time. Therefore, one can easily expel evil thoughts simply by sitting and not doing, that is, by not thinking that thought but thinking another thought about Torah, service, or even business and the like, drawing their thought to another thought. Through this, the evil reflections and thoughts that come to them will automatically depart. For it is impossible for two thoughts to exist together in any way.

When one is cautious of evil thoughts and thinks good thoughts in their heart about how to serve the Blessed Name, through this, their heart becomes in the aspect of “the rock of my heart” and in the aspect of “my heart is a void within me.” They merit to perform good actions and traits and to accept upon themselves the complete yoke of the kingdom of Heaven, meriting complete prayer and repentance. Through this, an upper unification and a lower unification are achieved, and they merit the revelation of the Torah of the Hidden Ancient One. The kingdom of wickedness is nullified, and the kingdom of holiness is elevated and magnified. Through this, great vitality, abundance, great wealth, and boundless blessing are drawn to Israel (ibid., 2). The general rule is that it is impossible in any way for two thoughts to exist together at the same time. Therefore, one can easily expel evil thoughts simply by sitting and not doing, that is, by not thinking that thought but thinking another thought about Torah, service, or even business and the like, drawing their thought to another thought. Through this, the evil reflections and thoughts that come to them will automatically depart. For it is impossible for two thoughts to exist together in any way. It has already been explained that one need not shake their head back and forth to expel evil thoughts, as this is entirely unhelpful. Rather, they should think another thought, as mentioned above, and not look back at all, as stated above (ibid.).

All the thoughts a person has come into speech. For at the moment they think the thought, their lips quiver and move. Even though a person does not sense this, it is with great subtlety, as stated in the Zohar. For all thoughts in the world that a person has must come into speech at the moment of the thought, only it is with great subtlety (66:4). It has already been explained that one need not shake their head back and forth to expel evil thoughts, as this is entirely unhelpful. Rather, they should think another thought, as mentioned above, and not look back at all, as stated above (ibid.). Thought is very lofty, and one who wishes to think holy thoughts to ascend to the world of thought must be completely silent, for even if they speak proper speech then, it disrupts the thought. But even if they are completely silent, there are still many confusions that confuse the thought, and for this, one needs purification of thought, which is merited through stories of true tzaddikim [see Tzaddik] (234). Thoughts of immorality are the father of all impurities, in the aspect of the impurity of death, and charity saves from them. Nevertheless, it is forbidden to rely on this and engage in excessive conversation with women, G-d forbid.

There are people who have thoughts of idolatry or immorality, which intensify especially during prayer. Some, when they stand to pray, have visions as if an image of idolatry or other evil visions stands before them, greatly confusing them during prayer, causing them great suffering. They strive greatly to remove these thoughts from their mind, tossing their head back and forth. But know that the more they suffer and the more they strive to remove them from their mind, the more these evil confusions and visions intensify, for such is their nature: the more one thinks about rejecting them, the more they cling to them. Therefore, the primary advice is not to pay attention to them at all, not to care at all about the visions and thoughts standing before them, and not to listen to them at all. Rather, they should do what they are engaged in—Torah, prayer, or business—without paying any attention to them and without looking back to see if they have departed. They should simply do what they are engaged in, and through this, they will depart on their own. However, this is only temporary advice. The primary thing is to sanctify and purify their body, go to true tzaddikim who will guide them in the ways of truth, and then these thoughts will depart from them completely (72). Thoughts of immorality are the father of all impurities, in the aspect of the impurity of death, and charity saves from them. Nevertheless, it is forbidden to rely on this and engage in excessive conversation with women, G-d forbid. Only what is necessary to speak with them does not harm, due to the merit and power of charity (242).

Also, sadness greatly harms this and gives strength to these confusions, causing them to intensify, G-d forbid. Therefore, one must not be saddened by having these confusions, nor fear or be afraid of them at all. Rather, they should divert their attention from them and not look at them at all, as mentioned above. They should gladden themselves with all the methods of advice explained in their place, and through this, the confusions will depart on their own. But they should not make it a test, constantly looking back to see if they have already departed. Rather, they should completely divert their attention from them, as mentioned above, and understand (ibid.). Only what is necessary to speak with them does not harm, due to the merit and power of charity (242). There are thoughts drawn from such a husk that it is very difficult to be saved from them, and even if one closes their eyes, they still encounter them in every direction they turn, and charity saves from them (ibid.). One must elevate from the seals in their flesh to the aspect of a holy seal, which is the aspect of tefillin, the sparking of the intellect. That is, when thoughts intensify against them, they should not fall at all or be saddened.

Pure thoughts are in the aspect of pure creatures, and evil thoughts are in the aspect of impure creatures. The battle a person has in their mind between thoughts is an actual battle between pure and impure creatures. It is intentionally arranged from above that they contend with one another, for the Holy One, Blessed be He, has great delight when they contend, and the person overcomes the impure creatures and defeats them (233). One must elevate from the seals in their flesh to the aspect of a holy seal, which is the aspect of tefillin, the sparking of the intellect. That is, when thoughts intensify against them, they should not fall at all or be saddened. Rather, specifically then, they should strengthen and fortify themselves to flee from them and draw their thought to holiness. Then, specifically through this, a great and wondrous rectification is achieved in the aspect of tefillin, as mentioned above [see Covenant, section 27] (Part II, 5:7).

The general rule is that it is impossible in any way for two thoughts to exist together at the same time. Therefore, one can easily expel evil thoughts simply by sitting and not doing, that is, by not thinking that thought but thinking another thought about Torah, service, or even business and the like, drawing their thought to another thought. Through this, the evil reflections and thoughts that come to them will automatically depart. For it is impossible for two thoughts to exist together in any way. It has already been explained that one need not shake their head back and forth to expel evil thoughts, as this is entirely unhelpful. Rather, they should think another thought, as mentioned above, and not look back at all, as stated above (ibid.). Rather, specifically then, they should strengthen and fortify themselves to flee from them and draw their thought to holiness. Then, specifically through this, a great and wondrous rectification is achieved in the aspect of tefillin, as mentioned above [see Covenant, section 27] (Part II, 5:7).

Thought is very lofty, and one who wishes to think holy thoughts to ascend to the world of thought must be completely silent, for even if they speak proper speech then, it disrupts the thought. But even if they are completely silent, there are still many confusions that confuse the thought, and for this, one needs purification of thought, which is merited through stories of true tzaddikim [see Tzaddik] (234). The immense value of thought cannot be measured, for thought is very precious, that is, good thoughts in Torah and service. From it, complete things are formed that have permanence all days, enduring forever and ever. Wisdom is even more precious, see within. From this, you can understand on your own the opposite, G-d forbid, the immense blemish of evil thoughts, G-d save us (53).

Thoughts of immorality are the father of all impurities, in the aspect of the impurity of death, and charity saves from them. Nevertheless, it is forbidden to rely on this and engage in excessive conversation with women, G-d forbid. Only what is necessary to speak with them does not harm, due to the merit and power of charity (242). Thought is in a person’s control to direct it as they wish to the place they desire, as explained above, that it is impossible for two thoughts to exist together at all. Even if sometimes their thought wanders, flutters, and roams to other and foreign matters, it is in a person’s control to return and direct it, even against its will, to the straight path to think what is proper.

There are thoughts drawn from such a husk that it is very difficult to be saved from them, and even if one closes their eyes, they still encounter them in every direction they turn, and charity saves from them (ibid.). One must guard themselves greatly from reflections, for reflections greatly harm and blemish in a way that the human mind cannot fully comprehend the extent of their damage, may the Blessed Name save us (114).

It is literally like a horse that turns from the path and veers to another path, where they seize it by its reins and return it, against its will, to the straight path. So too with thought, literally, that as soon as one sees it straying from the path, they must seize it, against its will, to return it to the proper path (50). The immense value of thought cannot be measured, for thought is very precious, that is, good thoughts in Torah and service. From it, complete things are formed that have permanence all days, enduring forever and ever. Thought is exceedingly lofty, above all things considered high and important to a person, such as sight, hearing, and so forth. Thought is loftier than all of them and can attain and reach higher and higher, therefore, one must guard it greatly (ibid.).

גֹּדֶל יִקְרַת הַמַּחֲשָׁבָה אֵין לְשַׁעֵר, כִּי הַמַּחֲשָׁבָה יְקָרָה מְאֹד, הַיְנוּ מַחֲשָׁבוֹת טוֹבוֹת בְּתוֹרָה וַעֲבוֹדָה. וְנַעֲשֶׂה מִמֶּנָּה דְּבָרִים שְׁלֵמִים מַמָּשׁ שֶׁיֵּשׁ לָהֶם קִיּוּם כָּל הַיָּמִים, שֶׁיִּתְקַיְּמוּ לְעוֹלָמִים וּלְעוֹלְמֵי עַד. וְחָכְמָה יְקָרָה יוֹתֵר וְעַיֵּן בִּפְנִים. וּמִזֶּה תּוּכַל לְהָבִין מִמֵּילָא הַהֶפֶךְ חַס וְשָׁלוֹם, גֹּדֶל הַפְּגָם שֶׁל מַחֲשָׁבוֹת רָעוֹת, רַחֲמָנָא לִצְלָן (נג הַמַּחֲשָׁבָה - בְּיַד הָאָדָם לְהַטּוֹתָה כִּרְצוֹנוֹ לְמָקוֹם שֶׁהוּא רוֹצֶה וְכַמְבֹאָר לְעֵיל שֶׁאִי אֶפְשָׁר שֶׁיִּהְיוּ שְׁנֵי מַחֲשָׁבוֹת בְּיַחַד כְּלָל. וַאֲפִלּוּ אִם לִפְעָמִים הוֹלֶכֶת מַחֲשַׁבְתּוֹ וּפוֹרַחַת וּמְשׁוֹטֶטֶת בִּדְבָרִים אֲחֵרִים וְזָרִים, הוּא בְּיַד הָאָדָם לַחֲזֹר וּלְהַטּוֹתָהּ בְּעַל כָּרְחָהּ אֶל הַדֶּרֶךְ הַיָּשָׁר לַחֲשֹׁב מַה שֶּׁרָאוּי. וְהוּא מַמָּשׁ כְּמוֹ סוּס שֶׁפּוֹנֶה מִן הַדֶּרֶךְ וְסָר לְדֶרֶךְ אַחֶרֶת, שֶׁתּוֹפְסִין אוֹתוֹ בְּרִסְנוֹ וּמַחֲזִירִין אוֹתוֹ בְּעַל כָּרְחוֹ אֶל הַדֶּרֶךְ הַיָּשָׁר. כְּמוֹ כֵן בַּמַּחֲשָׁבָה מַמָּשׁ שֶׁתֵּכֶף כְּשֶׁרוֹאֶה שֶׁהוּא תּוֹעֶה מִן הַדֶּרֶךְ צָרִיךְ לְתָפְסָהּ בְּעַל כָּרְחָהּ לַהֲשִׁיבָהּ אֶל הַדֶּרֶךְ הָרָאוּי (נ Wisdom is even more precious, see within. From this, you can understand on your own the opposite, G-d forbid, the immense blemish of evil thoughts, G-d save us (53). When you are in the aspect of “Mah” and draw divinity to yourself, constantly connecting your thought to His divinity, Blessed be He, through this, all wars and all desires opposing your will are nullified. This is the meaning of thought: think “Mah,” that you draw “Mah” [that is, Hashem Havayah (with the filling of Alephs, numerically 45) into your thought, constantly connecting His divinity to your thought] (82). One must guard themselves greatly from reflections, for reflections greatly harm and blemish in a way that the human mind cannot fully comprehend the extent of their damage, may the Blessed Name save us (114). Disputes and Strife One must guard their thought greatly, for from thought, something truly vital can be formed (46). Thought is exceedingly lofty, above all things considered high and important to a person, such as sight, hearing, and so forth. Thought is loftier than all of them and can attain and reach higher and higher, therefore, one must guard it greatly (ibid.). There is something that flutters in thought [that is, a matter of perception or a Torah innovation] like a sunrise, and then it flutters out of thought. One must always strive to find every merit and good thing possible in Israel and judge every person favorably, even those who dispute and disparage them. Then they will always be saved from dispute. Through this, they create a precious crown for the Blessed Name with many kinds of good stones (6, at the end). One needs to be healthy and a person of valor to pursue and run after it and attain it (58). It is forbidden to provoke the wicked and disputants except for one who is a complete tzaddik, meaning one who has already expelled and completely nullified all the evil of the four elements, which encompass all traits, so they are certain no stumbling block of sin will befall them. Such a tzaddik and those joined with them are specifically able to provoke the wicked. But anyone who has not completely nullified the evil, and the evil still has strength, even if they have no sin, is not a complete tzaddik, and it is forbidden for them to provoke the wicked, for the prolonged spirit they receive from the Other Side, which is great at its time, could harm them, G-d forbid, G-d save us. But the complete tzaddik mentioned above can lower themselves into the channel through which the wicked receive their vital spirit, break it, subdue it, and humble the wicked to the ground (8:5). Through being careful with the commandment of tzitzit, one can stand against disputants and humble them (ibid., 8). The wicked and those who dispute against tzaddikim are, in their lifetime, called dead, for they have no holy vital spirit, which is drawn only through true tzaddikim (ibid.). The reason most scholars dispute against tzaddikim is that they study the Oral Torah, that is, Gemara, poskim, and so forth, with great pride. Then, the Oral Torah becomes for them a mouth to speak arrogantly and contemptuously against tzaddikim. But true tzaddikim elevate and rectify all their evil words, turning them into halachot, raising great delights for the Blessed Name specifically through this (12:1). When one suffers torments from disputants and wicked people who obstruct holiness, and they have no strength to repel or subdue them except through their legal judgments, it is a great mitzvah to go to their courts and strive with all their might to humble them specifically through their judgments, even spending money on this. Through this, they elevate the judgment of holiness from the husks and the Other Side. Sometimes, the Blessed Name orchestrates all the disputes for this purpose, so that the disputants stand against the upright people of truth, and the upright have no strength to stand against them except through their judgments, so that through this, the judgment of holiness is elevated from the husks, as mentioned above (20:9). The reprovers of the generation who go and reprove the generation to return them to good sweeten the judgments and increase peace in the world, making peace between Israel and their Father in Heaven. But when, G-d forbid, the evil of the generation prevails, corrupting the reproof and instruction, through this, the peace of the world is corrupted, and through this, expulsion and disputes arise in the world (22:1). When people dispute against true tzaddikim and their followers, and the Holy One, Blessed be He, wishes to expel their enemies from before them, He causes their enemies to fall into the desire for wealth, which is destruction, idolatry, darkened faces, sadness, black bile, and death, for there is no greater fall than this. For the desire for wealth embitters their days and destroys them. The general rule is that when there are disputes, whoever guards the covenant more than their peer can cause their peer to fall from their level. The fall is that they fall into the desire for wealth, as mentioned above. Therefore, one must be especially careful when there are disputes against them not to fall into the desire for wealth (23:3).