בְּרִית: פְּגָמוֹ וְתִקּוּנוֹ

Through guarding the bris (-covenant, referring to sexual purity), one merits to prayer (2, 2). The main focus of the evil inclination is on illicit relations, and it is the main defilement. Therefore, it is necessary to know that the main test of every person in this world is in this desire. Fortunate is the one who merits to win the battle (ibid., 6).

One who knows of himself that he has defected the drops of his mind, must take pity on himself that there shouldn’t enter in his heart whatsoever the disputes and quarrels among the righteous, but rather believe in all of them. For all the questions and distortions that fall into his mind about the righteous due to the disputes between them, are entirely because he has defected the drops of his mind. For if his mind was not defected, he would not have any problem with them at all, and the dispute is only for his sake (see Tzaddik, item 8) (5, 4). The counsels of true righteous ones and their disciples are the aspect of the rectification of the bris (-covenant).

Conversely, the counsel of those who dispute and obstruct, who speak smoothly to incite and lead astray from the point of the truth, is the aspect of the defect of the bris, for the counsels one receives from a person are the aspect of the drops of intellect. Therefore, one who has defected his bris must guard himself greatly from the contrary counsels of those who dispute the truth, so that he does not lose his world in a moment, G-d forbid (7, 3). The main licentiousness lies in the eyes, and the commandment of tzitzis is a safeguard for this. [And] Through this, one is saved from the evil counsels mentioned above, and merits to receive true counsels of the true righteous ones.

Therefore, one must be very careful with the commandment of tzitzis and intend, during the wrapping of the holy tzitzis and their blessing, to merit through this to guard the bris and to (receive) good and true counsels. [And] Through this, one merits to faith, the Land of Israel, and to bring the redemption closer, and merits to prayer and to make miracles and wonders in the world, and merits livelihood, for the essence of livelihood depends on the rectification of the bris. And through this, one merits to understand wherever he studies, and all wisdoms are revealed to him as a set table (ibid., 4). Pride and licentiousness are dependent on each other, and when one guards the bris and is saved from pride, he merits to light that shines for him to repentance (11, 3). The main bitterness of the preoccupying tasks and toil of livelihood is due to the defect of the bris, for one who guards his bris, even though he engages in work and commerce, they are in the aspect of the work of the Tabernacle, and they are the aspect of the thirty-nine lights.

But one who defects his bris—poverty pursues him, and he brings upon himself the yoke of livelihood with toil and great bitterness, in the aspect of thirty-nine lashes, may the Merciful One save us (ibid., 4).

Guarding the bris has two aspects. There is one whose mating is on weekdays, and this too is called guarding the bris, since his mating is permissible according to the Torah, provided he guards himself from transgression, may the Merciful One save us. [And] This is the aspect of the lower unification, and through this, one merits to attain conception of the halacha in the Torah, the aspect of secrets. But there is one whose mating is only from Sabbath to Sabbath, and this is the aspect of the upper unification, and through this, one attains conception also of Kabbalah and the secrets of secrets.

But even one whose mating is only from Sabbath to Sabbath, also he requires great guarding, that his mating be in holiness and that he be included among those who guard the bris, all the more so the little ones whose mating is also on weekdays, that certainly they require ever greater guarding so as not to defect their bris, G-d forbid, and in any case, not to transgress the Torah, G-d forbid. [And] Through guarding the bris in these two aspects, through this, the honor of Hashem, may He be blessed, is complete, and one merits all the aspects mentioned above until one merits to come to the depths of the Torah’s insights (ibid., 5). To speak with one’s friend about mussar (-ethics) and fear of Heaven and to inspire him to repentance is a rectification for a nocturnal emission (14, 12). The desire for licentiousness is the all-encompassing evil, for all the evils of all the seventy nations are included in it. For each nation and tongue has a hold in a specific evil, that is, a particular bad trait or bad desire that is unique to that nation, and they are sunk in that desire, and there is their hold. But the desire for licentiousness is the all-encompassing evil, for in that desire, every single evil of every single nation is gathered and collected, for they are the evil of all desires. [And] All these evils burn together and they become a bonfire, and this is the burning of the bonfire that blazes in a person for the desire of licentiousness.

The book ends as it began — with faith. The Wise Man who follows only his own intellect spirals into heresy, loses his father's house (faith), and ends in denial even of the Ba'al Shem Tov. The Simple Man inherits his father's house — holy faith — and from that foundation rises to wisdom greater than the Wise Man's, becomes a righteous judge, a sage in all seven wisdoms, and one who can receive light from every single person, even the most degraded. Temimus is not the absence of wisdom — it is the condition that makes true wisdom possible.

But Hashem, may He be blessed, has separated us from the nations and exalted us from all tongues, and we must be separated from all their evils, that is, from all the desires that do not pertain to us at all, and especially from the desire for licentiousness, which is the all-encompassing evil of all the nations, as mentioned above. For this is the main distinction and difference between us and the nations, that which we separate ourselves from licentiousness. For this is the main holiness of Israel. For a person has the power to divert his mind from this desire and break it. [And] This is our main holiness, as mentioned above (19, 3). The primary subduing and breaking of all desires, especially the desire for licentiousness, which is the main one that must be broken, is primarily through the perfection of the holy tongue. That is, through the abundance of holy speech, which is Torah, prayer, and conversation between oneself and one’s Creator. Even if one converses and speaks with one’s Creator in the Yiddish language spoken in our lands, this too is included in the holy tongue, for on the contrary, between oneself and one’s Creator, one must specifically speak in the language one speaks (as explained in Hisbodedus, item 13). But the main thing is to guard the tongue to sanctify it with holy speech, which is the aspect of the perfection of the holy tongue, and to guard the tongue not to speak evil words that defect the holy tongue.

יא. עִקַּר הַכְנָעַת וּשְׁבִירַת כָּל הַתַּאֲווֹת בִּפְרָט תַּאֲוַת נִאוּף, שֶׁזֶּה הָעִקָּר שֶׁצָּרִיךְ לְשַׁבֵּר, הָעִקָּר הוּא עַל־יְדֵי שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ. דְּהַיְנוּ עַל־יְדֵי רִבּוּי הַדִּבּוּרִים קְדוֹשִׁים שֶׁהֵם תּוֹרָה וּתְפִלָּה וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ. וְאַף עַל פִּי שֶׁמֵּשִׂיחַ וּמְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ בִּלְשׁוֹן אַשְׁכְּנַז שֶׁמְּדַבְּרִים בּוֹ בִּמְדִינָתֵנוּ, הוּא גַּם כֵּן בִּכְלַל לְשׁוֹן הַקֹּדֶשׁ, כִּי אַדְּרַבָּא, בֵּינוֹ לְבֵין קוֹנוֹ צָרִיךְ דַּוְקָא לְדַבֵּר בְּלָשׁוֹן שֶׁמְּדַבְּרִים בּוֹ (כַּמְבֹאָר בְּהִתְבּוֹדְדוּת אוֹת י"ג). רַק הָעִקָּר - שֶׁיִּשְׁמֹר אֶת הַלָּשׁוֹן לְקַדֵּשׁ אוֹתוֹ בְּדִבּוּרִים קְדוֹשִׁים שֶׁזֶּה בְּחִינַת שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ. וְלִשְׁמֹר אֶת הַלָּשׁוֹן שֶׁלֹּא לְדַבֵּר דִּבּוּרִים רָעִים, שֶׁהֵם פּוֹגְמִין אֶת הַלְּשׁוֹן קֹדֶשׁ. וְעַל־יְדֵי קְדֻשַּׁת הַדִּבּוּר כַּנַּ"ל מַכְנִיעִין רָע הַכּוֹלֵל כַּנַּ"ל (שָׁם). The primary subduing and breaking of all desires, especially the desire for licentiousness, which is the main one that must be broken, is primarily through the perfection of the holy tongue. That is, through the abundance of holy speech, which is Torah, prayer, and conversation between oneself and one’s Creator. Even if one converses and speaks with one’s Creator in the Yiddish language spoken in our lands, this too is included in the holy tongue, for on the contrary, between oneself and one’s Creator, one must specifically speak in the language one speaks (as explained in Hisbodedus, item 13). But the main thing is to guard the tongue to sanctify it with holy speech, which is the aspect of the perfection of the holy tongue, and to guard the tongue not to speak evil words that defect the holy tongue. [And] Through the holiness of speech, as mentioned above, one subdues the all-encompassing evil, as mentioned above (ibid.). Forty-six chapters. From Emes v'Emunah — Truth and Faith — to Temimus — Wholeness. Beginning and ending with faith. May this translation bring merit to all who study it, to the soul of the Rebbe, and to the speedy complete redemption.

יג. תַּאֲוַת נִאוּף שֶׁהוּא רָע הַכּוֹלֵל הוּא בְּחִינַת נָחָשׁ, שֶׁפִּתָּה לְחַוָּה וְהֵטִיל בָּהּ זֻהֲמָא. שֶׁהִיא רוּחַ סְעָרָה רוּחַ שְׁטוּת אֵשֶׁת כְּסִילוּת. וְהוּא הוֹלֵךְ וּמְפַתֶּה אֶת רוּחַ הַקֹּדֶשׁ שֶׁהִיא לְשׁוֹן הַקֹּדֶשׁ שֶׁהוּא בְּחִינַת שְׁמִירַת הַבְּרִית, וּמֵטִיל בָּהּ זֻהֲמָא. וְזֶה בְּחִינַת לַפֶּתַח חַטָּאת רוֹבֵץ, שֶׁהַנָּחָשׁ הַחַטָּאת הַזֶּה רוֹבֵץ לִינֹק מִמֶּנּוּ עַל־יְדֵי פְּגַם הַבְּרִית, כִּי עִקַּר הַיֵּצֶר הָרָע לְהַחֲטִיא אֶת הָאָדָם הוּא בַּתַּאֲוָה הַזֹּאת (שָׁם). The desire for licentiousness, which is the all-encompassing evil, is the aspect of the serpent that seduced Eve and instilled impurity in her, which is a stormy wind, a spirit of folly, a woman of foolishness (Proverbs 9:13). [And] It goes and seduces the ruach hakodesh (-holy spirit), which is the holy tongue, the aspect of guarding the bris, and instills impurity in it. This is the aspect of “sin crouches at the door” [Genesis 4:7], that this serpent, this sin, crouches to suckle from him through the defect of the bris, for the main focus of the evil inclination to cause a person to sin is in this desire (ibid.). [And] Through the holiness of speech, as mentioned above, one subdues the all-encompassing evil, as mentioned above (ibid.). The rectification of the bris and the perfection of the holy tongue are dependent on each other. According to how much one increases speaking holy speech, which is the aspect of the holy tongue, so too one merits to the rectification of the bris. And according to the rectification of the bris, so too one merits the perfection of the holy tongue, and conversely regarding the defection, G-d forbid (ibid.). The desire for licentiousness, which is the all-encompassing evil, is the aspect of the serpent that seduced Eve and instilled impurity in her, which is a stormy wind, a spirit of folly, a woman of foolishness (Proverbs 9:13). [And] It goes and seduces the ruach hakodesh (-holy spirit), which is the holy tongue, the aspect of guarding the bris, and instills impurity in it. This is the aspect of “sin crouches at the door” [Genesis 4:7], that this serpent, this sin, crouches to suckle from him through the defect of the bris, for the main focus of the evil inclination to cause a person to sin is in this desire (ibid.).

טו. כָּל הַחֶרְפּוֹת וּבוּשׁוֹת הַבָּאִין עַל הָאָדָם הֵם עַל־יְדֵי פְּגַם הַבְּרִית, וּלְהֵפֶךְ, עַל־יְדֵי תִּקּוּן הַבְּרִית זוֹכִין לְכָבוֹד (שָׁם ג'). All the disgraces and shames that come upon a person are due to the defect of the bris, and conversely, through the rectification of the bris, one merits honor (ibid., 3). נ נח נחמ נחמן מאומן

יז. עִקַּר שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ שֶׁהוּא עִקַּר תִּקּוּן הַבְּרִית, שֶׁכּוֹלֵל תִּקּוּן כָּל הַתַּאֲווֹת וְהַמִּדּוֹת, אִי אֶפְשָׁר לְקַבֵּל כִּי אִם מִפִּי הַצַּדִּיקֵי אֱמֶת. וּבִשְׁבִיל זֶה צְרִיכִין לִנְסֹעַ לְהַצַּדִּיק הָאֱמֶת לִשְׁמֹעַ מִפִּיו דַּיְקָא. וְאֵין דַּי בְּסֵפֶר מוּסָר אוֹ לִשְׁמֹעַ מִפִּי אַחֵר שֶׁשָּׁמַע מִמֶּנּוּ, כִּי עִקַּר שְׁלֵמוּת הַדִּבּוּר שֶׁהוּא בְּחִינַת שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ, שֶׁהִיא עִקַּר הַתִּקּוּן, אִי אֶפְשָׁר לְקַבֵּל כִּי אִם מִפִּיו הַקָּדוֹשׁ בְּעַצְמוֹ דַּיְקָא כִּי שָׁם מְקוֹר הַיִּרְאָה שֶׁהִיא שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ שֶׁהִיא תִּקּוּן הַבְּרִית, שֶׁכָּלוּל מִכָּל הַתִּקּוּנִים (שָׁם ט'). The main perfection of the holy tongue, which is the main rectification of the bris, which encompassess the rectification of all the desires and the traits, is impossible to receive except from the mouth of true righteous ones. [And] For this reason, it is necessary to travel to the true righteous one to hear specifically from his mouth, and it is not sufficient with a book of mussar (-ethics) or to hear from the mouth of another who heard from him, for the main perfection of speech, which is the aspect of the perfection of the holy tongue, which is the main rectification, is impossible to receive except specifically from his holy mouth himself, for there is the source of the fear, which is the perfection of the holy tongue, the rectification of the bris, which encompasses all rectifications (ibid., 9). It is necessary to speak holy words, which are the aspect of the perfection of the holy tongue, until he cools his heat with the holy tongue, in the aspect of “My heart is hot within me… I spoke with my tongue” [Psalms 39:4]. That he cools his heat with the speech of the holy tongue, and through this, he will be saved from a nocturnal emission, G-d forbid, so that the stormy wind does not cool him with a nocturnal emission, G-d forbid (ibid., 4).

יט. צְעָקָה בְּקוֹל הוּא תִּקּוּן הַבְּרִית. וְזוֹכֶה לְהִתְגַּלּוּת הַדַּעַת. כִּי מִתְּחִלָּה כְּשֶׁהָיָה הַבְּרִית פָּגוּם הָיָה הַדַּעַת פָּגוּם (שָׁם). Crying out is a rectification of the bris and one merits to the revelation of the daas (-realization of knowledge). For initially, when the bris was defected, the daas was defected (ibid.). ❖ Translator's Summary — Tefillah

כא. עַל־יְדֵי תִּקּוּן הַבְּרִית קֹדֶשׁ נִצּוֹל מִפָּנִים דְּסִטְרָא אַחֲרָא שֶׁהוּא תַּאֲוַת מָמוֹן, שֶׁהוּא עֲבוֹדָה זָרָה, שֶׁהִיא עַצְבוּת מָרָה שְׁחֹרָה, חֹשֶׁךְ, אַנְפִּין חֲשׁוּכִין, מִיתָה, וְנִתְקַשֵּׁר בֶּאֱלֹקוּת וְזוֹכֶה לְשׂבַע שְׂמָחוֹת אֶת פְּנֵי ה', כִּי זוֹרֵחַ וּמֵאִיר עָלָיו אוֹר פְּנֵי מֶלֶךְ חַיִּים (כג, ב'). Through the rectification of the holy bris, one is saved from the face of the Other Side, which is the desire for money, which is idolatry, which is bitter black sadness, darkness, darkened countenance, death. [And] One is connected to Divinity and merits satiation of joys from the face of the Lord (Psalm 16:11), for the light of the face of the living King shines and radiates upon him [Psalms 16:11] (23, 2). All the disgraces and shames that come upon a person are due to the defect of the bris, and conversely, through the rectification of the bris, one merits honor (ibid., 3). Through the perfection of the holy tongue, which is the aspect of the rectification of the bris, one can interpret dreams like Joseph (ibid., 4). The main perfection of the holy tongue, which is the main rectification of the bris, which encompassess the rectification of all the desires and the traits, is impossible to receive except from the mouth of true righteous ones.

כג. עַל־יְדֵי תִּקּוּן הַבְּרִית זוֹכֶה לְהֶאָרַת פָּנִים לְהַדְרַת פָּנִים, דְּהַיְנוּ שֶׁיִּזְדַּכֵּךְ חָכְמָתוֹ בְּהַתּוֹרָה וְיֵדַע לְבָאֲרָהּ וּלְדָרְשָׁהּ יָפֶה בִּשְׁלֹשׁ עֶשְׂרֵה מִדּוֹת, שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶן שֶׁזֶּהוּ בְּחִינַת הַדְרַת פָּנִים. וְעַל־יְדֵי זֶה זוֹכֶה שֶׁיִּזְדַּכֵּךְ קוֹל רִנָּתוֹ, עַד שֶׁעַל־יְדֵי קוֹל רִנָּתוֹ לְבַד בְּלֹא דִּבּוּר, הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹשִׁיעוֹ בְּעֵת צָרָתוֹ. וְעַל־יְדֵי זֶה זוֹכֶה לְשָׁלוֹם וְיָכוֹל לְהַמְשִׁיךְ כָּל הָעוֹלָם לַעֲבוֹדָתוֹ יִתְבָּרַךְ (כז, ו'). Through the rectification of the bris, one merits the radiance of the face, the majesty of the face, that is, that his wisdom in the Torah is purified, and he will know how to explain and expound it beautifully with the thirteen (hermeneutical) principles by which the Torah is interpreted, which is the aspect of the majesty of the face. [And] Through this, one merits that the sound of his song (‘reena’) is purified, so that through the sound of his song alone, without words, the Holy One, blessed be He, saves him in his time of distress. [And] Through this, one merits to peace, and can draw the entire world to His service, may He be blessed (27, 6). Chapter Forty-Four: Tefillin

כה. עַל־יְדֵי תִּקּוּן הַכְּלָלִי שֶׁהוּא תִּקּוּן הַבְּרִית נִתְרוֹמֵם הַמֹּחִין, כִּי עִקַּר תִּקּוּן הַדַּעַת הוּא כְּפִי תִּקּוּן הַבְּרִית, וְעִקַּר הִתְקָרְבוּת יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם הוּא עַל־יְדֵי שְׁמִירַת הַבְּרִית (שָׁם ד'). Through the general rectification [Tikun Haklalley], which is the rectification of the bris, the intellect/consciousness is elevated, for the main rectification of the daas (=realization of knowledge) is according to the rectification of the bris, and the main drawing close of Israel to their Father in Heaven is through guarding the bris (ibid., 4). [And] For this reason, it is necessary to travel to the true righteous one to hear specifically from his mouth, and it is not sufficient with a book of mussar (-ethics) or to hear from the mouth of another who heard from him, for the main perfection of speech, which is the aspect of the perfection of the holy tongue, which is the main rectification, is impossible to receive except specifically from his holy mouth himself, for there is the source of the fear, which is the perfection of the holy tongue, the rectification of the bris, which encompasses all rectifications (ibid., 9).

כז. כָּל זְמַן שֶׁלֹּא תִּקֵּן תִּקּוּן הַכְּלָלִי, אֲזַי הַדִּבּוּר אָסוּר וְאִי אֶפְשָׁר אָז לְדַבֵּר וּלְגַלּוֹת תּוֹרָה. וּמִי שֶׁהוּא מְדַבֵּר אָז, הוּא עוֹבֵר עַל לֹא תֵלֵךְ רָכִיל בְּעַמֶּךָ וְהוּא הוֹלֵךְ רָכִיל מְגַלֶּה סוֹד. אֲבָל עַל־יְדֵי תִּקּוּן הַכְּלָלִי הַדִּבּוּר מֻתָּר וִיכוֹלִין לִפְתֹּחַ פֶּה בְּדִבּוּרִים הַמְּאִירִים בְּהַתּוֹרָה (שָׁם ו'). As long as one has not rectified the general rectification, (then) speech is forbidden, and it is impossible then to speak and reveal Torah. [And] One who speaks then transgresses “You shall not go about as a talebearer among your people” [Leviticus 19:16] and he goes talebearing revealing a secret. But through the general rectification [Tikun Haklalley], speech is permitted, and one can open one’s mouth with words that illuminate in the Torah (ibid., 6). Chapter Forty-Six: Temimus

Due to the defect of the bris, a sword (-destruction, enemy, death) comes in the aspect of “a sword avenging the vengeance of the bris” [Leviticus 26:25] (20, 10). Crying out is a rectification of the bris and one merits to the revelation of the daas (-realization of knowledge).

ל. עִקַּר קִיּוּם הָאֱמוּנָה הוּא רַק עַל־יְדֵי שְׁמִירַת הַבְּרִית (לא,ג'). The main sustenance of faith is only through guarding the bris (31, 3). ❖ Translation Complete ❖

לב. כָּל הַיִּסּוּרִים שֶׁיֵּשׁ לְהָאָדָם בַּדְּרָכִים, כֻּלָּם הֵם בִּשְׁבִיל פְּגַם הַבְּרִית, וְעַל־יְדֵי שְׁמִירַת הַבְּרִית לֹא יִהְיֶה לוֹ צַעַר בַּדֶּרֶךְ (שָׁם ד). All the suffering one has on the roads (-travelling) are all due to the defect of the bris, and through guarding the bris, one will have no distress on the way (ibid., 4). For initially, when the bris was defected, the daas was defected (ibid.). For this reason, the Haggadah (-hagada literally means to tell over) is recited in a loud voice, for the Haggadah is a rectification of the bris, an through this, there was redemption.

לד. יֵשׁ שְׁנֵי בְּחִינוֹת בְּרִית. בְּחִינָה אַחַת הִיא שְׁמִירַת בְּרִית קֹדֶשׁ וְהִיא בְּחִינָה עֶלְיוֹנָה. וּבְחִינָה שְׁנִיָּה הִיא שְׁמִירַת אִסּוּר וְהֶתֵּר. עַל־כֵּן צָרִיךְ שֶׁיִּלְמַד דִּינֵי אִסּוּר וְהֶתֵּר כְּדֵי שֶׁיִּזְכֶּה גַּם לִבְחִינָה שְׁנִיָּה. וּכְשֶׁזּוֹכֶה לִשְׁמִירַת הַבְּרִית בִּשְׁתֵּי בְּחִינוֹת אֵלּוּ, אֲזַי הוּא דוֹמֶה לְמַלְאַךְ ה' צְבָאוֹת וְזוֹכֶה לֶאֱמוּנָה שְׁלֵמָה וּמַמְשִׁיךְ כָּל הַבְּרָכוֹת וְהַהַשְׁפָּעוֹת כַּנַּ"ל, וְזוֹכֶה לְאַהֲבָה וְהִשְׁתּוֹקְקוּת וְכִסּוּפִין טוֹבִים לַשֵּׁם יִתְבָּרַךְ, שֶׁעַל־יְדֵי זֶה הוּא מְצַיֵּר אוֹתִיּוֹת הַתּוֹרָה לְטוֹב. וַאֲזַי אוֹתִיּוֹת הַתּוֹרָה בְּעַצְמָן מְבַקְּשִׁין מִמֶּנּוּ שֶׁיְּדַבְּרֵם בְּפִיו כְּדֵי שֶׁיְּצַיְּרֵם לְטוֹבָה, וְעַל־יְדֵי זֶה זוֹכֶה שֶׁיִּהְיוּ כָּל אֲכִילוֹתָיו וּסְעוּדוֹתָיו בִּבְחִינַת לֶחֶם הַפָּנִים, וַאֲזַי שֻׁלְחָנוֹ מְכַפֵּר כַּמִּזְבֵּחַ, וַאֲזַי כָּל הַכּוֹכָבִים וְהַמַּזָּלוֹת וְכָל הַגּוֹיִם - כֻּלָּם הֵם טוֹרְחִים בִּשְׁבִיל פַּרְנָסָתוֹ (שָׁם). There are two aspects of bris. One aspect is guarding the holy bris, which is a higher aspect. The second aspect is guarding the laws of [what is] forbidden and [what is] permitted. Therefore, one must study the laws of [what is] forbidden and [what is] permitted to merit the second aspect as well. [And] When one merits guarding the bris in these two aspects, then he is likened to an angel of the Lord of Hosts and merits complete faith, and draws all blessings and bounties, as mentioned above, and merits to love, and good longing and yearning for Hashem, may He be blessed, through which he shapes the letters of the Torah for good. [And] Then the letters of the Torah themselves request from him to speak them with his mouth so that he forms them for good, and through this, one merits that all his eating and meals are in the aspect of the showbread (‘lechem hapunnim’), and then his table atones like the altar, and then all the stars, constellations, and all the nations—they all toil for his livelihood (ibid.). כט. כְּשֶׁאֵין תִּקּוּן הַכְּלָלִי בִּשְׁלֵמוּת, צָרִיךְ לְהַרְחִיק מִשְּׁתִיַּת הַיַּיִן כִּי עַל־יְדֵי זֶה מִתְגַּבְּרִין בּוֹ הַדָּמִים שֶׁמֵּהֶם בָּאִים כָּל הָעֲבֵרוֹת חַס וְחָלִילָה, גַּם מַזִּיק לַפַרְנָסָה וְנַעֲשֶׂה רָשׁ. אֲבָל מִי שֶׁזּוֹכֶה לְתִקּוּן הַכְּלָלִי אֲזַי אַדְּרַבָּא, מֵרִים אֶת הַמֹּחִין עַל־יְדֵי שְׁתִיָּתוֹ וּמְתַקֵּן תִּקּוּן הַכְּלָלִי בְּיוֹתֵר (שָׁם ח'). When the general rectification is not complete, one must distance oneself from drinking wine, for through this (they) are strengthened, the bloods from which all transgressions come, G-d forbid, [and it] also harms livelihood and makes one poor. But one who merits to the general rectification [Tikun Haklalley], then on the contrary, [it] elevates the intellect/consciousness through his drinking, and rectifies the general rectification exceedingly (ibid., 8).

לו. תִּקּוּן שֶׁל הִרְהוּרֵי זְנוּת שֶׁבָּא לָאָדָם, שֶׁיֹּאמַר שְׁמַע וּבָרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. וְאָז כּוֹלֵל נִשְׁמָתוֹ בִּשְׁנֵים עָשָׂר שִׁבְטֵי יָהּ, וּמַפְרִישׁ אֶת נִשְׁמָתוֹ מִנִּשְׁמַת עֶרֶב רַב הַבָּאִים מֵאִשָּׁה זוֹנָה, שֶׁהִיא שִׁפְחָה בִּישָׁא, שֶׁמִּשָּׁם בָּאָה הַתַּאֲוָה הַזֹּאת שֶׁכּוֹלֶלֶת כָּל הַמִּדּוֹת רָעוֹת (שָׁם ג'). A rectification for licentious thoughts that come to a person is to say “Shema” (-‘Hear Oh Israel…’) and “Blessed be Hashem of His glorious kingdom forever and ever.” [And] Then he includes his soul in the twelve tribes of Y”ah, and separates his soul from the soul of the mixed multitude (“erev rav”) that comes from a harlot, who is the evil maidservant, from where this desire comes, which encompasses all the evil traits (ibid., 3). Because the exile of Egypt was due to the defect of the bris, as is brought down (-from the Arizal). Also the wine of the four cups is a rectification of the daas (-realization of knowledge), which is a rectification of the bris (ibid.). Through the rectification of the holy bris, one is saved from the face of the Other Side, which is the desire for money, which is idolatry, which is bitter black sadness, darkness, darkened countenance, death. [And] One is connected to Divinity and merits satiation of joys from the face of the Lord (Psalm 16:11), for the light of the face of the living King shines and radiates upon him [Psalms 16:11] (23, 2). Also, through the rectification of the bris, one merits to look at the root of all the bounty and the money, where, there in its root all the bounty is pure and pristine light, through which the desire for money is automatically nullified (ibid., 5).

לח. כְּשֶׁמְּתַקֵּן אוֹת בְּרִית קֹדֶשׁ, אֲזַי הַמֹּחִין שֶׁלּוֹ בִּשְׁלֵמוּת וְיוּכַל לְהָבִין דִּבּוּרוֹ שֶׁל הַצַּדִּיק, כְּפִי הַתִּקּוּן שֶׁל כָּל אֶחָד כָּךְ הַשָּׂגָתוֹ, דְּזֶהוּ כְּלָל גָּדוֹל שֶׁאִי אֶפְשָׁר לְשׁוּם אָדָם לְהַשִּׂיג וְלִתְפֹּס בְּדִבּוּרוֹ שֶׁל הַצַּדִּיק אִם לֹא שֶׁתִּקֵּן תְּחִלָּה אוֹת בְּרִית קֹדֶשׁ כָּרָאוּי, אֲבָל עַל־יְדֵי פְּגַם הַבְּרִית נִפְגָּם דַּעְתּוֹ וּמֹחוֹ, עַד שֶׁאֵינוֹ תּוֹפֵס וּמַשִּׂיג כְּלָל דִּבְרֵי הַצַּדִּיק, וְיוּכַל לְהִכָּשֵׁל בָּהֶם אִם יֵלֵךְ אַחֲרֵי עַקְמִימֻיּוֹת שֶׁבְּלִבּוֹ, וְאַחֲרֵי הַקֻּשְׁיוֹת שֶׁל שְׁטוּת שֶׁנּוֹפְלִים בְּדַעְתּוֹ עָלָיו (שָׁם ה'). When one rectifies the holy sign of the bris, then his intellect/consciousness is complete, and he can understand the speech of the tzadik (-righteous one). According to each one’s rectification, so is his attainment (of spiritual perception and conception), for this is a great principle: that it is impossible for any person to comprehend or to grasp the speech of the tzadik unless he first properly rectifies the holy sign of the bris. But through the defect of the bris, his daas (-realization of knowledge) and intellect/consciousness are defected, so that he cannot grasp or comprehend the words of the tzadik at all, and he may stumble in them if he goes after the distortions of his heart and after the foolish questions that fall into his mind about him (-the tzadik) (ibid., 5). לו. תִּקּוּן שֶׁל הִרְהוּרֵי זְנוּת שֶׁבָּא לָאָדָם, שֶׁיֹּאמַר שְׁמַע וּבָרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. וְאָז כּוֹלֵל נִשְׁמָתוֹ בִּשְׁנֵים עָשָׂר שִׁבְטֵי יָהּ, וּמַפְרִישׁ אֶת נִשְׁמָתוֹ מִנִּשְׁמַת עֶרֶב רַב הַבָּאִים מֵאִשָּׁה זוֹנָה, שֶׁהִיא שִׁפְחָה בִּישָׁא, שֶׁמִּשָּׁם בָּאָה הַתַּאֲוָה הַזֹּאת שֶׁכּוֹלֶלֶת כָּל הַמִּדּוֹת רָעוֹת (שָׁם ג'). A rectification for licentious thoughts that come to a person is to say “Shema” (-‘Hear Oh Israel…’) and “Blessed be Hashem of His glorious kingdom forever and ever.” [And] Then he includes his soul in the twelve tribes of Y”ah, and separates his soul from the soul of the mixed multitude (“erev rav”) that comes from a harlot, who is the evil maidservant, from where this desire comes, which encompasses all the evil traits (ibid., 3).

מ. מִי שֶׁמְּשַׁבֵּר תַּאֲוָה זֹאת שֶׁל נִאוּף, אֲזַי בְּקַל יוּכַל לְשַׁבֵּר כָּל הַתַּאֲווֹת וְעַל־כֵּן הוּא תִּקּוּן הַכְּלָלִי. וְכָל אֶחָד וְאֶחָד לְפִי רִחוּקוֹ מֵהַתַּאֲוָה הַזֹּאת, כֵּן הוּא קָרוֹב לְהִתְגַּלּוּת הַתּוֹרָה, וְכֵן לְהֶפֶךְ חַס וְשָׁלוֹם. עַל־כֵּן קֹדֶם שֶׁיִּזְכֶּה אָדָם לְהִתְגַּלּוּת הַתּוֹרָה, הוּא צָרִיךְ לָבוֹא בְּנִסָּיוֹן בְּצֵרוּף בְּתוֹךְ הַתַּאֲוָה הַנִּזְכֶּרֶת לְעֵיל שֶׁהוּא עִקַּר הַנִּסָּיוֹן וְהַצֵּרוּף כַּנַּ"ל, וּכְשֶׁיַּעֲמֹד בַּנִּסָּיוֹן וִישַׁבֵּר הַקְּלִפָּה שֶׁקָּדְמָה לַפְּרִי, יִזְכֶּה לַפְּרִי דְּהַיְנוּ לְהִתְגַּלּוּת הַתּוֹרָה וְכַנִּזְכָּר לְעֵיל (שָׁם). One who breaks this desire for licentiousness, then he can easily break all the (bodily) desires, and therefore it is the general rectification [Tikun Haklalley]. [And] Each and every one, according to his distance from this desire, [so he] is close to the revelation of the Torah, and conversely as well, G-d forbid. Therefore, before a person merits the revelation of the Torah, he must come into a test and refinement within this desire mentioned above, which is the main test and refinement, as mentioned above. [And] When he withstands the test and breaks the husk that precedes the fruit, he merits to the fruit, that is, to the revelation of the Torah, as mentioned above (ibid.). לח. כְּשֶׁמְּתַקֵּן אוֹת בְּרִית קֹדֶשׁ, אֲזַי הַמֹּחִין שֶׁלּוֹ בִּשְׁלֵמוּת וְיוּכַל לְהָבִין דִּבּוּרוֹ שֶׁל הַצַּדִּיק, כְּפִי הַתִּקּוּן שֶׁל כָּל אֶחָד כָּךְ הַשָּׂגָתוֹ, דְּזֶהוּ כְּלָל גָּדוֹל שֶׁאִי אֶפְשָׁר לְשׁוּם אָדָם לְהַשִּׂיג וְלִתְפֹּס בְּדִבּוּרוֹ שֶׁל הַצַּדִּיק אִם לֹא שֶׁתִּקֵּן תְּחִלָּה אוֹת בְּרִית קֹדֶשׁ כָּרָאוּי, אֲבָל עַל־יְדֵי פְּגַם הַבְּרִית נִפְגָּם דַּעְתּוֹ וּמֹחוֹ, עַד שֶׁאֵינוֹ תּוֹפֵס וּמַשִּׂיג כְּלָל דִּבְרֵי הַצַּדִּיק, וְיוּכַל לְהִכָּשֵׁל בָּהֶם אִם יֵלֵךְ אַחֲרֵי עַקְמִימֻיּוֹת שֶׁבְּלִבּוֹ, וְאַחֲרֵי הַקֻּשְׁיוֹת שֶׁל שְׁטוּת שֶׁנּוֹפְלִים בְּדַעְתּוֹ עָלָיו (שָׁם ה'). When one rectifies the holy sign of the bris, then his intellect/consciousness is complete, and he can understand the speech of the tzadik (-righteous one). According to each one’s rectification, so is his attainment (of spiritual perception and conception), for this is a great principle: that it is impossible for any person to comprehend or to grasp the speech of the tzadik unless he first properly rectifies the holy sign of the bris. But through the defect of the bris, his daas (-realization of knowledge) and intellect/consciousness are defected, so that he cannot grasp or comprehend the words of the tzadik at all, and he may stumble in them if he goes after the distortions of his heart and after the foolish questions that fall into his mind about him (-the tzadik) (ibid., 5).

מב. גַּם צָרִיךְ שֶׁיִּהְיֶה זִוּוּגְךָ בְּלֵיל שַׁבָּת, כְּדֵי שֶׁיִּהְיֶה לְךָ בָּנִים חַיִּים וְקַיָּמִים (שָׁם). Also, your mating must be on the night of the Sabbath, so that you have living and enduring children (ibid.). לט. עַל־יְדֵי תַּאֲוַת נִאוּף יָכוֹל לָבוֹא לְשִׁגָּעוֹן לִהְיוֹת מְשֻׁגָּע מַמָּשׁ. וְעַל־כֵּן כָּתְבוּ חַכְמֵי הָרוֹפְאִים שֶׁהַסֵּרוּס - רְפוּאָה לַמְשֻׁגָּע (שָׁם ו'). Through the desire for licentiousness, one can come to madness, to be actually insane. [And] Therefore, the wise ones of the doctors wrote that castration is a remedy for the insane (ibid., 6).

מד. הַפּוֹגֵם בִּבְרִיתוֹ הוּא בִּבְחִינַת מַיִן מְרִירִין מַיִן מְסָאֲבִין זֶרַע טָמֵא, וַאֲזַי אֵין יָכוֹל לְהִתְפַּלֵּל בִּבְחִינַת כָּל עַצְמוֹתַי וְכוּ'. הַיְנוּ שֶׁאֵינוֹ יָכוֹל לִטְעֹם מְתִיקוּת בְּדִבּוּרֵי הַתְּפִלָּה וְאָז כַּלְבָּא נָחִית לֶאֱכֹל קָרְבָּנוֹ, הַיְנוּ תְּפִלָּתוֹ. וְהִיא בְּחִינַת מָרָה בְּחִינַת חֶרֶב פִּיפִיּוֹת בְּחִינַת גֵּיהִנֹּם. אֲבָל עַל־יְדֵי שְׁמִירַת הַבְּרִית הִיא בִּבְחִינַת מַיִן מְתִיקִין מַיִן דְּדַכְיָן זֶרַע קֹדֶשׁ, וַאֲזַי דִּבּוּרָיו מְתוּקִים וְטוֹבִים. וּכְשֶׁיּוֹצְאִים מִפִּיו וּמַשְׁמִיעַ לְאָזְנוֹ, אֲזַי נִכְנָסִים מְתִיקוּת הַדִּבּוּרִים לְתוֹךְ עַצְמוֹתָיו, וַאֲזַי תְּפִלָּתוֹ בִּבְחִינַת כָּל עַצְמוֹתַי תֹּאמַרְנָה, וְאָז אַרְיֵה נָחִית לֶאֱכֹל קָרְבָּנוֹ (נ). One who defects his bris is in the aspect of bitter waters, defiled waters, impure seed, and then he cannot pray in the aspect of “All my bones shall say…” [Psalms 35:10]. That is, he cannot taste sweetness in the words of prayer, and then a dog comes down to eat his offering (-korban), that is, his prayer. [And] This is the aspect of bitterness, the aspect of a double-edged sword [Psalms 149:6], the aspect of Gehinnom (-hell). But through guarding the bris, it is in the aspect of sweet waters, pure waters, holy seed, and then his words are sweet and good. And when they come out of his mouth and he hears them with his ear, then the sweetness of the words enters his bones, and then his prayer is in the aspect of “All my bones shall say,” and then a lion comes down to eat his offering (50). Through the rectification of the bris, one merits the radiance of the face, the majesty of the face, that is, that his wisdom in the Torah is purified, and he will know how to explain and expound it beautifully with the thirteen (hermeneutical) principles by which the Torah is interpreted, which is the aspect of the majesty of the face.

מו. מִי שֶׁפָּגַם בִּבְרִיתוֹ, יִשְׁמֹר אֶת עַצְמוֹ מִכְּלָבִים וּמֵחָרֶב (שָׁם). One who defected his bris should guard himself from dogs and from a sword (ibid.). [And] Through this, one merits that the sound of his song (‘reena’) is purified, so that through the sound of his song alone, without words, the Holy One, blessed be He, saves him in his time of distress. [And] Through this, one merits to peace, and can draw the entire world to His service, may He be blessed (27, 6).

מה. וְדַע שֶׁעַזֵּי פָּנִים שֶׁיֵּשׁ בַּדּוֹר הֵן הֵן הַכְּלָבִים וְהֵן הָעוֹמְדִים וְחוֹלְקִים עַל תְּפִלַּת אִישׁ הַיִּשְׂרְאֵלִי, שֶׁעֲדַיִן לֹא תִּקֵּן בְּרִיתוֹ בִּשְׁלֵמוּת (שָׁם). [And] Know that the brazen-faced that there are in the generation, they themselves are the dogs (-mentioned in the previous item), and they are the ones who stand and dispute the prayer of a Jewish person who has not yet completely rectified his bris (ibid.).

מט. עַל־יְדֵי הֶבֶל הַיֹּפִי בָּאִים לַעֲנִיּוּת (ס,ג'). Through the vanity of beauty, one comes to poverty (60, 3). According to the negative commandments one transgresses, G-d forbid, so one arouses the aspect of the blood of niddah (-menstruation) to the Shechinah (-Divine Presence),j and causes separation between the Holy One, blessed be He, and His Shechinah. [And] To rectify all the transgressions individually, they are exceedingly numerous, and it is heavy for a person, and it is impossible to rectify them, for there are many details and specifics in each negative commandment.

נא. עַל־יְדֵי יִרְאָה, דְּהַיְנוּ מוֹרָא שָׁמַיִם וּמוֹרָא רַבָּךְ וּמוֹרָא אָב וָאֵם, נִצּוֹלִין מִיוֹפִי הַנָּשִׁים וּמֵחֵן שֶׁל שֶׁקֶר וְזוֹכִין לַעֲשִׁירוּת (עַיֵּן יִרְאָה (שָׁם). Through fear, that is, fear of Heaven, and fear of one’s teacher, and fear of father and mother, one is saved from the beauty of women and from false charm and merits wealth (see Fear) (ibid.). נ. עַל־יְדֵי נִאוּף נִפְסָק הַנְּשִׁימָה שֶׁהוּא עִקַּר חִיּוּת הָאָדָם, וְעַל־יְדֵי זֶה נִתְיַבְּשִׁין לֵחוֹת הַגּוּף וְעַל־יְדֵי זֶה נִתְקַלְקֵל הַמֹּחַ וְהַשֵּׂכֶל, כִּי עִקַּר הַשֵּׂכֶל עַל־יְדֵי לֵחוֹת וּשְׁמַנִּים שֶׁבַּגּוּף. וְעַל־כֵּן כָּל הַמְשֻׁגָּעִים נַעֲשִׂין עַל־יְדֵי נִאוּף כַּיָּדוּעַ. וְכֵן שְׁאָר בְּנֵי אָדָם שֶׁאֵינָם מְשֻׁגָּעִים מַמָּשׁ אֲבָל יֵשׁ בָּהֶם חִסָּרוֹן וּבִלְבּוּל הַדַּעַת הַרְבֵּה, הַכֹּל בָּא עַל יְדֵי נִאוּף שֶׁמְּיַבֵּשׁ לֵחוֹת וּשְׁמַנִּים שֶׁבַּגּוּף, שֶׁעַל־יְדֵי זֶה נִתְקַלְקֵל הַשֵּׂכֶל כַּנַּ"ל (שָׁם). Through licentiousness, the breath, which is the main life of a person, is cut off, and through this, the body’s moistures dry up, and through this, the brain and the intellect are ruined/broken, for the essence of the intellect is through the moistures and oils that are in the body. [And] Therefore, all the insane become so through licentiousness, as is known. [And] Likewise, other people who are not actually insane but have much lack and confusion of daas (-mind, reasoning), all this comes through licentiousness, which dries the moistures and oils that are in the body, through which the intellect is ruined/broken, as mentioned above (ibid.).

נג. מַתָּן בַּסֵּתֶר הוּא תִּקּוּן לְמִקְרֵה־לַיְלָה רַחֲמָנָא לִצְלַן. Giving charity in secret is a rectification for a nocturnal emission, may the Merciful One save us (ibid.). נג. מַתָּן בַּסֵּתֶר הוּא תִּקּוּן לְמִקְרֵה־לַיְלָה רַחֲמָנָא לִצְלַן. Giving charity in secret is a rectification for a nocturnal emission, may the Merciful One save us (ibid.).

Therefore, it is necessary to rectify the general rectification [Tikun Haklalley], which is the rectification of the bris, and through this, all the negative commandments one transgressed are automatically rectified, even in the narrow and thin places where it is not possible for any rectification to reach there, through the general rectification, one casts rectifications even there (29, 3). Through the general rectification [Tikun Haklalley], which is the rectification of the bris, the intellect/consciousness is elevated, for the main rectification of the daas (=realization of knowledge) is according to the rectification of the bris, and the main drawing close of Israel to their Father in Heaven is through guarding the bris (ibid., 4). Through the rectification of the bris, one has livelihood without toil, in the aspect of manna (ibid., 5). As long as one has not rectified the general rectification, (then) speech is forbidden, and it is impossible then to speak and reveal Torah. [And] One who speaks then transgresses “You shall not go about as a talebearer among your people” [Leviticus 19:16] and he goes talebearing revealing a secret.

נה. תַּאֲוַת מִשְׁגָּל הִיא אַחַת מִשָּׁלֹשׁ תַּאֲווֹת שֶׁהֵם מַפְסִידִין וּפוֹגְמִין הַיִּרְאָה שֶׁבַּלֵּב, וְעַל יְדֵי שֶׁמְּקַבְּלִין חַג הַשָּׁבוּעוֹת כָּרָאוּי, עַל־יְדֵי זֶה מַמְשִׁיכִין דַּעַת לְתַקֵּן תַּאֲוָה זֹאת, וְעַל יְדֵי זֶה זוֹכִין לְיִרְאָה וּלְהַשְׁפָּעוֹת הַנְּבוּאָה וּלִתְפִלָּה וְכוּ' [עַיֵּן יִרְאָה וְיוֹם טוֹב] (ח"ב א, ד, ה, ח). Sexual desire is one of three desires that detriment and defect the fear that is in the heart, and through properly accepting the festival of Shavuos, through this, one draws daas (realization of knowledge) to rectify this desire, and through this, one merits fear, and the efflux of prophecy, and prayer, etc. [see Yirah and Yom Tov] (Part II, 1, 4, 5, 8). נו. תַּאֲוַת מִשְׁגָּל הִיא כְּפִי הֶחָלָב שֶׁיָּנַק בְּקַטְנוּתוֹ. עַל־כֵּן צְרִיכִין לִשְׁמֹר אֶת הַתִּינוֹק מְאֹד שֶׁיִּינַק מֵאִשָּׁה כְּשֵׁרָה. כִּי כְּשֶׁהַתִּינוֹק יוֹנֵק מֵאִשָּׁה חֲצוּפָה, אֲזַי מִתְגַּבֵּר בּוֹ, חַס וְשָׁלוֹם, תַּאֲוַת נִאוּף. וְכֵן לְהֶפֶךְ, כְּשֶׁיּוֹנֵק מֵאִשָּׁה כְּשֵׁרָה, אֵין לוֹ חֲמִימוּת תַּאֲוָה זֹאת כִּי אִם מְעַט הַמֻּכְרָח לְמִצְוַת הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ (שָׁם ד'). Libido (-sexual desire) is according to the milk one nursed in infancy. Therefore, one must guard the infant greatly to nurse from a worthy (‘kosher’) woman. For when the infant nurses from an impudent woman, then, G-d forbid, the desire for licentiousness is strengthened in him. And likewise the coverse, when he nurses from a kosher woman, he does not have the heat (-passion) of this desire, only the little (amount) necessary heat for the commandment of the Creator, may His Name be blessed (ibid., 4).

נז. עַל־יְדֵי הַגַּאֲוָה שֶׁל הַמַּנְהִיגִים וּמְפֻרְסָמִים שֶׁל שֶׁקֶר, עַל־יְדֵי זֶה מִתְגַּבֵּר תַּאֲוַת נִאוּף בָּעוֹלָם וְעַל־יְדֵי זֶה בָּא הַשְׁחָתַת זֶרַע חַס וְשָׁלוֹם, שֶׁהוּא בְּחִינַת הֶחְתִּים בְּשָׂרוֹ שֶׁהוּא חוֹתָם דְּסִטְרָא אַחֲרָא. וְאִי אֶפְשָׁר לְהִנָּצֵל מִזֶּה כִּי אִם עַל־יְדֵי כֹּחַ הַמְּגִנִּים שֶׁבַּדּוֹר שֶׁהֵם הַצַּדִּיקִים וְהַכְּשֵׁרִים שֶׁנִּקְרָאִים מָגִנֵּי אֶרֶץ, שֶׁיֵּשׁ לָהֶם מִלְחָמָה גְּדוֹלָה בְּעִנְיָן זֶה, וְהֵם מַעֲלִין מִבְּחִינַת הֶחְתִּים בְּשָׂרוֹ לִבְחִינַת חוֹתָם דִּקְדֻשָּׁה שֶׁהִיא בְּחִינַת תְּפִלִּין שֶׁהֵם הִתְנוֹצְצוּת הַמֹּחִין, כִּי עִקַּר תִּקּוּן הַמֹּחַ הוּא כְּפִי שְׁבִירַת תַּאֲוָה זֹאת, הַיְנוּ כְּשֶׁמִּתְגַּבְּרִין עֲלֵיהֶם הַהִרְהוּרִים מְאֹד מְאֹד, וְהָיוּ יְכוֹלִים לָבוֹא עַל־יְדֵי זֶה לִידֵי מִקְרֵה לַיְלָה חַס וְשָׁלוֹם, שֶׁהִיא בְּחִינַת הֶחְתִּים בְּשָׂרוֹ. וְהֵם מִתְגַּבְּרִים מְאֹד לְשַׁבֵּר וּלְגָרֵשׁ הַהִרְהוּרִים מֵהֶם וּלְהַמְשִׁיךְ עַצְמָם מַחֲשָׁבוֹת קְדוֹשׁוֹת, וְעַל־יְדֵי זֶה מַעֲלִין מֵהֶחְתִּים בְּשָׂרוֹ לִבְחִינַת תְּפִלִּין שֶׁהוּא חוֹתָם דִּקְדֻשָּׁה שֶׁהוּא הִתְנוֹצְצוּת הַמֹּחִין. וּמֵאֵלּוּ הַמָּגִנֵּי אֶרֶץ צָרִיךְ כָּל אֶחָד לְקַבֵּל כֹּחַ לְהִתְגַּבֵּר עַל הַהִרְהוּרִים וְלַהֲפֹךְ אוֹתָם לְמֹחִין דִּקְדֻשָּׁה כַּנַּ"ל. וְזֶה צָרִיךְ כָּל אֶחָד לֵידַע, שֶׁכָּל מַה שֶּׁמִּתְגַּבְּרִין עָלָיו הַהִרְהוּרִים בְּיוֹתֵר, כְּשֶׁמִּתְגַּבֵּר כְּנֶגְדָּם וּבוֹרֵחַ מֵהֶם וּמְשַׁבְּרָם הוּא עוֹשֶׂה בָּזֶה תִּקּוּן גָּדוֹל מְאֹד, וּמַעֲלֶה הַקְּדֻשָּׁה מֵהַקְּלִפָּה וּמַמְשִׁיךְ בְּחִינַת קְדֻשַּׁת הַתְּפִלִּין שֶׁהֵם הִתְנוֹצְצוּת הַמֹּחִין, לֵידַע וּלְהוֹדִיעַ אֱלֹקוּתוֹ יִתְבָּרַךְ בָּעוֹלָם. וְכָל מַה שֶּׁמִּתְגַּבְּרִין עָלָיו יוֹתֵר וְיוֹתֵר נַעֲשֶׂה מִזֶּה בְּחִינַת תִּקּוּן הַתְּפִלִּין בְּיוֹתֵר כְּשֶׁמִּתְגַּבֵּר כְּנֶגְדָּם לְשַׁבְּרָם, כִּי רַק בִּשְׁבִיל זֶה נִשְׁלָח עָלָיו הַהִרְהוּרִים וְרַעְיוֹנִים רָעִים וְזָרִים כָּאֵלֶּה, כְּדֵי שֶׁיִּתְהַפֵּךְ וְיִהְיֶה נַעֲשֶׂה מֵהֶם דַּיְקָא בְּחִינַת תִּקּוּן הַתְּפִלִּין כַּנַּ"ל (ה, ו'). Through the pride of false leaders and famous ones, through this, the desire for licentiousness is strengthened in the world, and through this comes the destruction of seed, G-d forbid, which is the aspect of “his flesh was sealed (-from an emission - Leviticus 15:3),” which is the seal of the Other Side. [And] It is impossible to be saved from this except through the power of the defenders (/shields/protectors) of the generation, who are the tzadikim and worthy (‘kosher’) ones called the “shields of the earth” [Psalms 47:10], who have a great battle in this matter. [And] They elevate from the aspect of “his flesh was sealed” to the aspect of the holy seal, which is the aspect of tefillin, which are the sparkling of the intellect/consciousness, for the main rectification of the moachin (minds - intellect/consciousness) is according to the breaking of this desire. That is, when the thoughts overcome them very, very much, and they could come through this to a nocturnal emission, G-d forbid, which is the aspect of “his flesh was sealed.” And they greatly surmount to break and expel the thoughts from themselves and draw upon themselves holy thoughts, and through this, they elevate from “his flesh was sealed” to the aspect of tefillin, which is the seal of holiness, which is the sparkling of the moachin (-minds - intellect/consciousness). And from these shields of the earth, each one must receive strength to prevail over the thoughts and turn them around into intellect/consciousness of holiness, as mentioned above. And this every one needs to know, that the more the thoughts overcome him, when he prevails against them, and flees from them, and breaks them, he performs a very great rectification, and elevates the holiness from the klipa (-evil husk) and draws the aspect of the holiness of tefillin, which are the sparkling of the moachin (-minds - intellect/consciousness), to know and make known His divinity, may He be blessed, in the world. [And] The more the thoughts overcome him, more and more, the more the aspect of the rectification of tefillin is achieved when he prevails against their great expansion to break them, because just for this purpose these thoughts and evil, foreign ideas were sent upon him, so that they may be reversed and become specifically the aspect of the rectification of tefillin, as mentioned above (5, 6). But through the general rectification [Tikun Haklalley], speech is permitted, and one can open one’s mouth with words that illuminate in the Torah (ibid., 6). Due to the defect of the bris, the illness of epilepsy comes, may the Merciful One save us. [And] Through the rectification of the bris, one is healed from the illness of epilepsy (ibid., 7). When the general rectification is not complete, one must distance oneself from drinking wine, for through this (they) are strengthened, the bloods from which all transgressions come, G-d forbid, [and it] also harms livelihood and makes one poor. But one who merits to the general rectification [Tikun Haklalley], then on the contrary, [it] elevates the intellect/consciousness through his drinking, and rectifies the general rectification exceedingly (ibid., 8).

נט. גַּם יֵשׁ לְהַמַּאֲכָלִים חֵלֶק בַּחֲלוֹם. עַל־כֵּן לִפְעָמִים נִפְגָּם הַחֲלוֹם בִּבְחִינַת חֲלוֹם עַל יְדֵי שֵׁד חַס וְשָׁלוֹם, עַל־יְדֵי הַמַּאֲכָלִים שֶׁאוֹכְלִים וִיכוֹלִים לָבוֹא עַל־יְדֵי זֶה לְטֻמְאַת קֶרִי חַס וְשָׁלוֹם. וְהַתִּקּוּן לָזֶה הוּא שִׂמְחָה, לְהִתְחַזֵּק לִהְיוֹת בְּשִׂמְחָה (שָׁם י'). Also, foods have a part in dreams. Therefore, sometimes the dream is defected in the aspect of a dream via a demon, G-d forbid, through the foods one eats, and one can come through this to the impurity of a nocturnal emission, G-d forbid. And the rectification for this is joy, to strengthen oneself to be in joy (ibid., 10). נח. עַל־יְדֵי שֶׁמְּשַׁבְּרִין הִרְהוּרֵי נִאוּף וְזוֹכִין לְתִקּוּן הַמֹּחִין כַּנַּ"ל עַל יְדֵי זֶה זוֹכִים לַחֲלוֹם עַל־יְדֵי מַלְאָךְ, וְאָז הוּא נִקְרָא אָדָם. וְכֵן לְהֵפֶךְ, כְּשֶׁאֵין הַמֹּחִין זַכִּים אֲזַי הַחֲלוֹם עַל־יְדֵי שֵׁד חַס וְשָׁלוֹם, וַאֲזַי הוּא נִדְמֶה כִּבְהֵמָה (שָׁם ט'). Through breaking thoughts of licentiousness and meriting the rectification of the moachin (-minds – intellect/consciousness), as mentioned above, through this, one merits to dream via an angel, and then he is called a man (‘adam’). And likewise the converse, when the moachin are not pure, then the dream is through a demon, G-d forbid, and then he is likened to an animal (ibid., 9).

סא. הַמֹּחַ וְהַדַּעַת שֶׁל אָדָם הוּא מֵגֵן בִּפְנֵי תַּאֲוַת נִאוּף. כִּי יֵשׁ שְׁלשָׁה מֹחִין בָּאָדָם, וְכָל אֶחָד וְאֶחָד הוּא מְחִצָּה פְּרוּסָה בִּפְנֵי זֹאת הַתַּאֲוָה, כִּי עִקַּר הִתְגַּבְּרוּת זֹאת הַתַּאֲוָה הוּא עַל־יְדֵי רוּחַ שְׁטוּת. עַל־כֵּן צָרִיךְ כָּל אָדָם לֵידַע וְלִזְכֹּר זֹאת, שֶׁבְּכָל פַּעַם שֶׁרוֹצִים לְהִתְגַּבֵּר עָלָיו הַהִרְהוּרִים אֵלּוּ חַס וְשָׁלוֹם, יִבְרַח מִיָּד מֵהָרוּחַ שְׁטוּת אֶל הַדַּעַת וְיִפְרֹס מְחִצּוֹת הַמֹּחִין בִּפְנֵי זֹאת הַתַּאֲוָה כִּי הַדַּעַת הָאֲמִתִּי מֵגֵן בִּפְנֵי זֹאת הַתַּאֲוָה כְּמוֹ מְחִצָּה מַמָּשׁ. וְהָבֵן זֹאת, כִּי אִי אֶפְשָׁר לְבָאֵר זֹאת, רַק כָּל אֶחָד יָבִין מֵעַצְמוֹ אֵיךְ לִבְרֹחַ וּלְהַסִּיחַ דַּעְתּוֹ מֵהָרוּחַ שְׁטוּת הַנִּזְכֶּרֶת לְעֵיל וּלְהַמְשִׁיךְ עַצְמוֹ אֶל הַדַּעַת שֶׁהִיא בְּחִינַת מְחִצָּה פְּרוּסָה בִּפְנֵיהֶם כַּנַּ"ל (ח, ב'). The mind and the daas (intellect, reasoning, realization of knowledge) of a person, it is a shield in the face of the desire for licentiousness. For there are three moachin (-minds - intellects, consciousnesses) in a person, and each and every one is a partition spread before this desire, for the main strengthening of this desire is through a spirit of folly. Therefore, every person must know and remember this, that every time these thoughts seek to overcome him, G-d forbid, he should immediately flee from the spirit of folly to the daas (-intellect, realization of knowledge) and spread the partitions of the moachin (-minds) before this desire, for true daas (-intellect, realization of knowledge) shields before this desire like an actual partition. And understand this, for it is impossible to explain this, just, each one will understand for himself how to flee and divert his mind from the spirit of folly mentioned above and draw himself to the daas, which is the aspect of a partition spread before them, as mentioned above (8, 2). The main sustenance of faith is only through guarding the bris (31, 3). All the conduct of the celestial spheres, and all the conduct of the world, and all blessings and the bounties, all is contingent on guarding the bris (ibid.). All the suffering one has on the roads (-travelling) are all due to the defect of the bris, and through guarding the bris, one will have no distress on the way (ibid., 4).

סג. כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל כְּפִי טָהֳרָתוֹ וּקְדֻשָּׁתוֹ, כֵּן יֵשׁ לוֹ בְּחִינַת מָשִׁיחַ. וְצָרִיךְ לִשְׁמֹר מְאֹד שֶׁלֹּא יִתְקַלְקֵל בְּחִינַת מָשִׁיחַ שֶׁלּוֹ. וְעִקָּר הוּא שֶׁיִּשְׁמֹר אֶת עַצְמוֹ מִנִּאוּף. וְצָרִיךְ לִשְׁמֹר אֶת עַצְמוֹ מְאֹד אֲפִלּוּ מֵרֵיחַ נִאוּף, כִּי הוּא פּוֹגֵם בְּחִינַת מָשִׁיחַ שֶׁלּוֹ (לב). Each and every one of Israel, according to his purity and holiness, so he has an aspect of Messiah. And he must guard greatly that his aspect of Messiah is not ruined. And the main thing is to guard himself from licentiousness. And he needs to guard himself greatly even from the scent of licentiousness, for it defects his aspect of Messiah (32). סא. הַמֹּחַ וְהַדַּעַת שֶׁל אָדָם הוּא מֵגֵן בִּפְנֵי תַּאֲוַת נִאוּף. כִּי יֵשׁ שְׁלשָׁה מֹחִין בָּאָדָם, וְכָל אֶחָד וְאֶחָד הוּא מְחִצָּה פְּרוּסָה בִּפְנֵי זֹאת הַתַּאֲוָה, כִּי עִקַּר הִתְגַּבְּרוּת זֹאת הַתַּאֲוָה הוּא עַל־יְדֵי רוּחַ שְׁטוּת. עַל־כֵּן צָרִיךְ כָּל אָדָם לֵידַע וְלִזְכֹּר זֹאת, שֶׁבְּכָל פַּעַם שֶׁרוֹצִים לְהִתְגַּבֵּר עָלָיו הַהִרְהוּרִים אֵלּוּ חַס וְשָׁלוֹם, יִבְרַח מִיָּד מֵהָרוּחַ שְׁטוּת אֶל הַדַּעַת וְיִפְרֹס מְחִצּוֹת הַמֹּחִין בִּפְנֵי זֹאת הַתַּאֲוָה כִּי הַדַּעַת הָאֲמִתִּי מֵגֵן בִּפְנֵי זֹאת הַתַּאֲוָה כְּמוֹ מְחִצָּה מַמָּשׁ. וְהָבֵן זֹאת, כִּי אִי אֶפְשָׁר לְבָאֵר זֹאת, רַק כָּל אֶחָד יָבִין מֵעַצְמוֹ אֵיךְ לִבְרֹחַ וּלְהַסִּיחַ דַּעְתּוֹ מֵהָרוּחַ שְׁטוּת הַנִּזְכֶּרֶת לְעֵיל וּלְהַמְשִׁיךְ עַצְמוֹ אֶל הַדַּעַת שֶׁהִיא בְּחִינַת מְחִצָּה פְּרוּסָה בִּפְנֵיהֶם כַּנַּ"ל (ח, ב'). The mind and the daas (intellect, reasoning, realization of knowledge) of a person, it is a shield in the face of the desire for licentiousness. For there are three moachin (-minds - intellects, consciousnesses) in a person, and each and every one is a partition spread before this desire, for the main strengthening of this desire is through a spirit of folly. Therefore, every person must know and remember this, that every time these thoughts seek to overcome him, G-d forbid, he should immediately flee from the spirit of folly to the daas (-intellect, realization of knowledge) and spread the partitions of the moachin (-minds) before this desire, for true daas (-intellect, realization of knowledge) shields before this desire like an actual partition. And understand this, for it is impossible to explain this, just, each one will understand for himself how to flee and divert his mind from the spirit of folly mentioned above and draw himself to the daas, which is the aspect of a partition spread before them, as mentioned above (8, 2).

סה. כְּשֶׁהַזּוּג, דְּהַיְנוּ הָאִישׁ וְהָאִשָּׁה כְּשֵׁרִים בְּלִי שֶׁמֶץ פְּסוּל, וְזִוּוּגָם בְּכַשְׁרוּת וּבִקְדֻשָּׁה גְּדוֹלָה אֲזַי נַעֲשֶׂה עַל־יְדֵי זִוּוּגָם יִחוּדָא עִלָּאָה וְזִוּוּג שֶׁלָּהֶם יָקָר מְאֹד מְאֹד (שָׁם). When the couple, that is, the man and woman, are kosher without any blemish of disqualification, and their mating is in propriety and great holiness, then through their mating, an upper unification is made, and their mating is very, very precious (ibid.). Through guarding the bris, one merits to freedom (ibid., 4). There are two aspects of bris. One aspect is guarding the holy bris, which is a higher aspect.

סח. תִּקּוּן גָּדוֹל לְמִקְרֵה לַיְלָה חַס וְשָׁלוֹם לוֹמַר עֲשָׂרָה קַפִּיטְל תְּהִלִּים בְּאוֹתוֹ הַיּוֹם וְאֵלּוּ הֵן: מִכְתָּם לְדָוִד. ט"ז: לְדָוִד מַשְׂכִּיל. ל"ב: אַשְׁרֵי מַשְׂכִּיל אֶל דָּל. מ"א: כְּאַיָּל תַּעֲרֹג. מ"ב: לַמְנַצֵּחַ אַל תַּשְׁחֵת. נ"ט: לַמְנַצֵּחַ עַל יְדוּתוּן. ע"ז: תְּפִלָּה לְמֹשֶׁה. צ': הוֹדוּ לַה' קִרְאוּ בִשְׁמוֹ. ק"ה: עַל נַהֲרוֹת בָּבֶל. קל"ז: הַלְלוּ אֵל בְּקָדְשׁוֹ. ק"נ: וּמִי שֶׁזּוֹכֶה לְאָמְרָם בְּאוֹתוֹ הַיּוֹם, אֵין צָרִיךְ לִפְחֹד עוֹד מִפְּגָם הַנּוֹרָא שֶׁל הַמִּקְרֶה, חַס וְשָׁלוֹם, כִּי בְּוַדַּאי נִתְתַּקֵּן עַל־יְדֵי זֶה (צב). A great rectification for a nocturnal emission, G-d forbid, is to recite ten chapters of Psalms on that day, and they are: “A Michtam of David” - Psalm 16, “A Maskil of David” - Psalm 32, “Happy is he who understandingly considers the poor” - Psalm 41, “As the deer longs” - Psalm 42, “For the conductor, do not destroy” - Psalm 59, “For the conductor, on the religious decrees and judgements” - Psalm 77, “A prayer of Moses” - Psalm 90, “Give thanks to the Lord, call out in His name” - Psalm 105, “On the rivers of Babylon” - Psalm 137, “Praise G-d in His sanctuary” - Psalm 150. And one who merits to say them on that day need not fear any longer from the terrible defect of the emission, G-d forbid, for it is certainly rectified through this (92). The second aspect is guarding the laws of [what is] forbidden and [what is] permitted. Therefore, one must study the laws of [what is] forbidden and [what is] permitted to merit the second aspect as well. [And] When one merits guarding the bris in these two aspects, then he is likened to an angel of the Lord of Hosts and merits complete faith, and draws all blessings and bounties, as mentioned above, and merits to love, and good longing and yearning for Hashem, may He be blessed, through which he shapes the letters of the Torah for good.

ע. קִבְרֵי הַצַּדִּיקִים אֲמִתִּיִּים הֵם קְדוֹשִׁים בִּקְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל מַמָּשׁ וְאֶרֶץ יִשְׂרָאֵל הוּא תִּקּוּן גָּדוֹל לִפְגַם הַבְּרִית (ח"ב. קט). The graves of true Tzadikim are holy with the actual holiness of the Land of Israel, and the Land of Israel is a great rectification for the defection of the bris. Part II, 109). סו. עַל־יְדֵי תִּקּוּן הַבְּרִית יָכוֹל לְהוֹצִיא דִּבּוּרֵי הַתְּפִלָּה כְּחִצִּים מִן הַקֶּשֶׁת, וְאָז הַתְחָלַת צְמִיחַת קֶרֶן מָשִׁיחַ וְאָז בָּא לִקְדֻשַּׁת שַׁבָּת, וְנַעֲשֶׂה בֶּן חוֹרִין, וְזוֹכֶה לְתַּכְלִית הַיְדִיעָה. וְאָז פּוֹשֵׁט גּוּפוֹ הַמְצֹרָע שֶׁהִיא מִמַּשְׁכָא דְּחִוְיָא, וְלוֹבֵשׁ בִּגְדֵי שַׁבָּת, הַיְנוּ גּוּף קָדוֹשׁ מִגַּן עֵדֶן וְאָז נִתְרוֹמֵם מַזָּלוֹ וְזוֹכֶה לְעֹשֶׁר, וְנִתְחַזֵּק יִצְרוֹ הַטּוֹב וְנִתְבַּטֵּל הָעַצְבוּת וְהַלֵּיצָנוּת. וְעַל־יְדֵי זֶה הוּא מֵקִים אֶת הַנּוֹפְלִים לְאַהֲבוֹת וְיִרְאוֹת רָעוֹת, הוּא מֵקִים אוֹתָם לְאַהֲבוֹת וְיִרְאוֹת קְדוֹשׁוֹת, וּמַעֲבִיר הַחֹשֶׁךְ מֵעֵינֵיהֶם וְאָז עֵינֵיהֶם רוֹאוֹת נִפְלָאוֹת, וְנֶחֱשָׁב כְּאִלּוּ בָּרָא אֶת הָעוֹלָם. וְעַל־יְדֵי זֶה מַעֲלִין כָּל הַבַּקָּשׁוֹת וְהַתְּחִנּוֹת אֲשֶׁר מִתְפַּלְּלִין, וּמְעוֹרְרִין הַגְּאֻלָּה הַתְּלוּיָה בַּלֵּב, לְבַטֵּל שְׂאוֹר וְחָמֵץ שֶׁל יֵצֶר לֵב הָאָדָם רָע שֶׁנִּשְׁאַר לוֹ מִנְּעוּרָיו, וְאָז יָכוֹל הַלֵּב לְהִתְלַהֵב בְּלִמּוּד הַתּוֹרָה בְּשַׁלְהוֹבִין דִּרְחִימוּתָא. וּמַיִם רַבִּים שֶׁהֵם אַהֲבוֹת וְיִרְאוֹת חִיצוֹנִיּוֹת אִי אֶפְשָׁר לָהֶם לְכַבּוֹת הַהִתְלַהֲבוּת הַזֹּאת. וְהַשְּׁכִינָה הִיא מְכַסָּה בִּכְנָפֶיהָ עַל דְּמֵהוֹן שֶׁל יִשְׂרָאֵל בָּאַהֲבָה הַזֹּאת שֶׁלֹּא יִשְׁלְטוּ עֲלֵיהֶם זֶרַע מְרֵעִים שֶׁהֵם מֵי הַמַּבּוּל. וְכָל זֶה זוֹכִין עַל־יְדֵי תִּקּוּן הַבְּרִית כַּנַּ"ל (פג). Through the rectification of the bris, one can send out the words of prayer like arrows from a bow, and then begins the sprouting of the horn of Messiah, and then he comes to the holiness of Shabbos, and becomes a free man, and merits the ultimate knowledge (-the tachlis of knowledge it to not know). And then he sheds his leprous body, which is the serpent’s skin, and dons Shabbos garments, that is, a holy body from the Garden of Eden. And then his mazal (-fortune) is elevated, and he merits wealth, and his good inclination is strengthened, and the sadness and the mockery are nullified. And through this, he raises those who fall to evil loves and fears, he raises them to holy loves and fears, and removes the darkness from their eyes, and then their eyes see wonders, and it is considered as if he created the world. And through this, all the requests and supplications that are prayed are elevated, and the redemption that depends on the heart is aroused, to nullify the leaven and chametz of the evil inclination of man’s heart that remains from his youth [Genesis 8:21]. And then the heart can blaze in Torah study with flames of love, and many waters, which are external loves and fears, cannot extinguish this blaze [Song of Songs 8:7]. And the Shechinah (-Divine Provence) covers with its wings the blood of Israel with this love, so that the seed (-children) of evildoers, which are the waters of the flood, do not rule over them. And all this is merited through the rectification of the bris, as mentioned above (83).

סד. רוּחוֹ שֶׁל מָשִׁיחַ נַעֲשֶׂה רוּחַ קִנְאָה, וְהוֹלֵךְ וּמְקַנֵּא בְּכָל מָקוֹם שֶׁיֵּשׁ שָׁם פְּגַם נִאוּף, וַאֲפִלּוּ בְּמָקוֹם שֶׁאֵין שָׁם נִאוּף גָּמוּר, רַק פְּגַם בְּעַלְמָא, הוּא גַּם כֵּן מְקַנֵּא עַל זֶה. כִּי לְגֹדֶל הַקְּדֻשָּׁה וְהַטָּהֳרָה שֶׁל בְּחִינַת מָשִׁיחַ אֵינוֹ יָכוֹל לִסְבֹּל אֲפִלּוּ פְּגָם בְּעַלְמָא שֶׁל נִאוּף. וְהוּא מְקַנֵּא מְאֹד עַל זֶה רַחֲמָנָא לִצְלָן (שָׁם). The spirit of Messiah becomes a spirit of (jealous) vengeance, and it goes and is vengeant in every place where there is a defect of licentiousness, and even in a place where there is not absolute licentiousness, only a slight/inadvertent defect, it is also vengeant on this. For due to the great holiness and purity of the aspect of Messiah, it cannot bear even a slight/inadvertent defect of licentiousness, and it is greatly vengeant over this, may the Merciful One save us (ibid.). סז. עַל־יְדֵי פְּגַם הַבְּרִית קָשֶׁה לְהָאָדָם לִמְצֹא אֶת זִוּוּגוֹ וַאֲפִלּוּ אִם יִמְצָא אֶת זִוּוּגוֹ תִּהְיֶה לוֹ מְנַגֶּדֶת, וְלֹא תִּהְיֶה נוֹטָה אַחַר רְצוֹנוֹ. וְעַל־יְדֵי כַּוָּנַת אֱלוּל מְתַקְּנִים פְּגַם הַבְּרִית. וְעַל־יְדֵי זֶה יִזְכֶּה לִמְצֹא אֶת זִוּוּגוֹ וְתִהְיֶה נוֹטָה אַחַר רְצוֹנוֹ וְעַיֵּן סוֹד כַּוָּנַת אֱלוּל בִּפְנִים סִימָן ו' (פז). Due to the defect of the bris, it is difficult for a person to find his match, and even if he finds his match, she will oppose him and will not incline to his will. And through the kavonoas (-kabalistic intentions) of Elul, one rectifies the defect of the bris, and through this, he merits to find his match, and she will incline after his will. And see the secret of the intention of Elul within, Likutay Moharan, Torah-teaching 6. [Likutay Moharan vol. 2, 87]

א. תְּפִלָּה בְּכֹחַ הִיא סְגֻלָּה לְבָנִים (מח). Prayer (said) with strength is a segula (-propitious) for children (48). [And] Then the letters of the Torah themselves request from him to speak them with his mouth so that he forms them for good, and through this, one merits that all his eating and meals are in the aspect of the showbread (‘lechem hapunnim’), and then his table atones like the altar, and then all the stars, constellations, and all the nations—they all toil for his livelihood (ibid.). The main test and refinement that a person is tested with is only in licentiousness, which encompasses the desires of the seventy nations.

ג. אֶרֶץ־יִשְׂרָאֵל הִיא הִיא סְגֻלָּה לְבָנִים (שָׁם). The Land of Israel is a segula (-propitious) for children (ibid.). ע. קִבְרֵי הַצַּדִּיקִים אֲמִתִּיִּים הֵם קְדוֹשִׁים בִּקְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל מַמָּשׁ וְאֶרֶץ יִשְׂרָאֵל הוּא תִּקּוּן גָּדוֹל לִפְגַם הַבְּרִית (ח"ב. קט). The graves of true Tzadikim are holy with the actual holiness of the Land of Israel, and the Land of Israel is a great rectification for the defection of the bris. Part II, 109).

ה. כְּשֶׁיִּהְיֶה זִוּוּגְךָ בִּקְדֻשָּׁה וּתְשַׁבֵּר נֶפֶשׁ הַמִּתְאַוָּה שֶׁלְּךָ, הַיְנוּ נֶפֶשׁ הַבַּהֲמִיּוּת וְיִהְיֶה נִדְמֶה לְךָ כְּאִלּוּ כְּפָאֲךָ שֵׁד עַל־יְדֵי זֶה יִהְיֶה לְךָ בְּנֵי קַיָּמָא (לט). When your mating is in holiness and you break your desiring soul, that is, the animalistic soul, and it seems to you as if a demon forced you, through this, you will have children who endure (-don’t die in infancy) (39). [And] When a person comes into this exile in a test, each according to his aspect, then he must scream many calls to Hashem, may He be blessed, like an actual woman in labor, who screams from the bitterness of the pain of the birth pangs, many, many calls that are included in at least seventy calls.

ז. עַל־יְדֵי רַע־עַיִן לֹא יִזְכֶּה לְהַנִּיחַ בֵּן־זָכָר (נד). Through an evil eye, one does not merit to leave a male son (54). ג. אֶרֶץ־יִשְׂרָאֵל הִיא הִיא סְגֻלָּה לְבָנִים (שָׁם). The Land of Israel is a segula (-propitious) for children (ibid.).

סח. תִּקּוּן גָּדוֹל לְמִקְרֵה לַיְלָה חַס וְשָׁלוֹם לוֹמַר עֲשָׂרָה קַפִּיטְל תְּהִלִּים בְּאוֹתוֹ הַיּוֹם וְאֵלּוּ הֵן: מִכְתָּם לְדָוִד. ט"ז: לְדָוִד מַשְׂכִּיל. ל"ב: אַשְׁרֵי מַשְׂכִּיל אֶל דָּל. מ"א: כְּאַיָּל תַּעֲרֹג. מ"ב: לַמְנַצֵּחַ אַל תַּשְׁחֵת. נ"ט: לַמְנַצֵּחַ עַל יְדוּתוּן. ע"ז: תְּפִלָּה לְמֹשֶׁה. צ': הוֹדוּ לַה' קִרְאוּ בִשְׁמוֹ. ק"ה: עַל נַהֲרוֹת בָּבֶל. קל"ז: הַלְלוּ אֵל בְּקָדְשׁוֹ. ק"נ: וּמִי שֶׁזּוֹכֶה לְאָמְרָם בְּאוֹתוֹ הַיּוֹם, אֵין צָרִיךְ לִפְחֹד עוֹד מִפְּגָם הַנּוֹרָא שֶׁל הַמִּקְרֶה, חַס וְשָׁלוֹם, כִּי בְּוַדַּאי נִתְתַּקֵּן עַל־יְדֵי זֶה (צב). A great rectification for a nocturnal emission, G-d forbid, is to recite ten chapters of Psalms on that day, and they are: “A Michtam of David” - Psalm 16, “A Maskil of David” - Psalm 32, “Happy is he who understandingly considers the poor” - Psalm 41, “As the deer longs” - Psalm 42, “For the conductor, do not destroy” - Psalm 59, “For the conductor, on the religious decrees and judgements” - Psalm 77, “A prayer of Moses” - Psalm 90, “Give thanks to the Lord, call out in His name” - Psalm 105, “On the rivers of Babylon” - Psalm 137, “Praise G-d in His sanctuary” - Psalm 150. And one who merits to say them on that day need not fear any longer from the terrible defect of the emission, G-d forbid, for it is certainly rectified through this (92). So too must he scream many calls to Hashem, may He be blessed, until Hashem, may He be blessed, has mercy on him and he merits to surmount and break this desire. [And] Then he merits to give birth to intellect/consciousness, and then the hidden secrets of the Torah are revealed to him.

ט. סְגֻלָּה לְזֶרַע שֶׁל קַיָּמָא, שֶׁיֹּאמְרוּ שְׁנֵיהֶם אִישׁ וְאִשְׁתּוֹ קֹדֶם הַזִּוּוּג פָּרָשַׁת וּבְרָאשֵׁי חָדְשֵׁיכֶם וְכֵן כְּשֶׁהַתִּינוֹק חוֹלֶה חַס וְשָׁלוֹם, יֹאמְרוּ אָז גַּם כֵּן הָאִישׁ וְהָאִשָּׁה פָּרָשַׁת וּבְרָאשֵׁי חָדְשֵׁיכֶם (קנא). A segula (-propitious) for enduring offspring is that both husband and wife recite before mating the portion of “And on the beginnings of your months” [Numbers 28:11-15]. And Likewise, when the child is ill, G-d forbid, the husband and wife should also recite the portion of “And on the beginnings of your months” (151). Each one, according to how he stands in this test and breaks the desire, so too does he merit great revelation in Torah and devotion, and he merits the seventy faces of the Torah (36, 1-2).

יא. סְגֻלָּה לְמַקְשָׁה לֵילֵד, לוֹמַר מִזְמוֹר לְתוֹדָה (שָׁם ד'). A segula (-propitious) for a woman who has difficulty giving birth is to recite “A Psalm of Thanksgiving” [Psalm 100] (ibid., 4). יא. סְגֻלָּה לְמַקְשָׁה לֵילֵד, לוֹמַר מִזְמוֹר לְתוֹדָה (שָׁם ד'). A segula (-propitious) for a woman who has difficulty giving birth is to recite “A Psalm of Thanksgiving” [Psalm 100] (ibid., 4).

יג. מִי שֶׁאֵין לוֹ בָּנִים, יַרְגִּיל אֶת עַצְמוֹ לִשְׂמֹחַ בְּשִׂמְחָה שֶׁל מִצְוָה וְיִלְמַד תּוֹרָה וְיַעֲשֶׂה כָּל הַמִּצְווֹת בְּשִׂמְחָה, וְהַשִּׂמְחָה תִּהְיֶה גְּדוֹלָה כָּל כָּךְ עַד שֶׁיְּרַקֵּד מֵחֲמַת שִׂמְחָה, עַל יְדֵי זֶה יִזְכֶּה לְבָנִים (פא). One who has no children should accustom himself to rejoice in the joy of a mitzvah, and he should study Torah and perform all the commandments with joy, and the joy should be so great that he dances from joy. [And] Through this, he will merit children (81). A rectification for licentious thoughts that come to a person is to say “Shema” (-‘Hear Oh Israel…’) and “Blessed be Hashem of His glorious kingdom forever and ever.” [And] Then he includes his soul in the twelve tribes of Y”ah, and separates his soul from the soul of the mixed multitude (“erev rav”) that comes from a harlot, who is the evil maidservant, from where this desire comes, which encompasses all the evil traits (ibid., 3). And] All this is when a person has a fleeting (bad) thought randomly by chance. Then it is enough for him to recite the two verses mentioned above [“Shema” and “Blessed be Hashem…”]. But if, G-d forbid, he is accustomed to thoughts of this general/encompassing evil desire mentioned above, and cannot separate himself from it, then he must also shed tears at the time of accepting the yoke of Heaven, that is, he must arouse himself until he weeps and sheds tears when he says “Shema” and “Blessed be Hashem of His glorious kingdom forever and ever” (ibid., 4). When one rectifies the holy sign of the bris, then his intellect/consciousness is complete, and he can understand the speech of the tzadik (-righteous one).

א. תְּפִלָּה בְּכֹחַ הִיא סְגֻלָּה לְבָנִים (מח). Prayer (said) with strength is a segula (-propitious) for children (48). יד. עַל־יְדֵי אֱמוּנָה זוֹכִין לְבָנִים. אֱמוּנָה בְּגִימַטְרִיָּא בָּנִים (שיחות הר"ן לד). Through faith, one merits children. “Faith” (emunah) in gematria equals “children” (banim) (=102) (Sichos HaRan, 34).

טז. עַל־יְדֵי שִׂמְחָה נִצּוֹלִין מִמִּיתַת בָּנִים, חַס וְשָׁלוֹם (שָׁם סה). Through joy, one is saved from the death of children, G-d forbid (ibid., 65). According to each one’s rectification, so is his attainment (of spiritual perception and conception), for this is a great principle: that it is impossible for any person to comprehend or to grasp the speech of the tzadik unless he first properly rectifies the holy sign of the bris. But through the defect of the bris, his daas (-realization of knowledge) and intellect/consciousness are defected, so that he cannot grasp or comprehend the words of the tzadik at all, and he may stumble in them if he goes after the distortions of his heart and after the foolish questions that fall into his mind about him (-the tzadik) (ibid., 5). Through the desire for licentiousness, one can come to madness, to be actually insane. [And] Therefore, the wise ones of the doctors wrote that castration is a remedy for the insane (ibid., 6). One who breaks this desire for licentiousness, then he can easily break all the (bodily) desires, and therefore it is the general rectification [Tikun Haklalley]. [And] Each and every one, according to his distance from this desire, [so he] is close to the revelation of the Torah, and conversely as well, G-d forbid.

ב. עַל־יְדֵי בִּטָּחוֹן לַשֵּׁם יִתְבָּרַךְ שֶׁמִּסְתַּכֵּל וְצוֹפֶה לַשֵּׁם יִתְבָּרַךְ לְבַד וּבוֹטֵחַ בּוֹ, עַל־יְדֵי זֶה עוֹשֶׂה כְּלִי לְהַשֶּׁפַע, וְזוֹכֶה שֶׁתָּבוֹא לוֹ הַשֶּׁפַע וְהַפַּרְנָסָה בְּעֵת וּזְמַן שֶׁצָּרִיךְ (עו). Through trust in Hashem, may He be blessed, by looking and hoping only to Hashem, may He be blessed, and trusting in Him, through this, one creates a vessel for the bounty, and one merits that the bounty and the livelihood come to him at the time and moment he needs (76). ד. יֵשׁ בִּטָּחוֹן דְּסִטְרָא אַחֲרָא בְּחִינַת מִבְטַח בּוֹגֵד. וְעַל־יְדֵי הִתְקַשְּׁרוּת הַזִּוּוּגִים דִּקְדֻשָּׁה נִשְׁבָּר הַבִּטָּחוֹן הַזֶּה דְּסִטְרָא אַחֲרָא כְּחֶרֶס הַנִּשְׁבָּר. וְעַל זֶה מְרַמֵּז מַה שֶּׁשּׁוֹבְרִין כְּלִי חֶרֶס בִּשְׁעַת הִתְקַשְּׁרוּת הַשִּׁדּוּכִים. וּלְבָאֵר הַדָּבָר קְצָת כִּי עִקַּר מַעֲלוֹת הַבִּטָּחוֹן הוּא לִבְטֹחַ בַּה' וְלַעֲשׂוֹת טוֹב, כְּמוֹ שֶׁכָּתוּב בְּטַח בַּה' וַעֲשֵׂה טוֹב, דְּהַיְנוּ שֶׁלֹּא יִתְבַּלְבֵּל מִתּוֹרָתוֹ וַעֲבוֹדָתוֹ מֵחֲמַת דַּאֲגַת וְטִרְדַּת הַפַּרְנָסָה, רַק יַעֲסֹק בַּתּוֹרָה וַעֲבוֹדָה וְיִבְטַח בַּשֵּׁם יִתְבָּרַךְ, שֶׁיְּפַרְנְסוֹ כָּל יְמֵי חַיָּיו. וְאִם אֵינוֹ אוֹחֵז בְּבִטָּחוֹן כָּזֶה, שֶׁיְּסַלֵּק אֶת עַצְמוֹ מֵעִסְקֵי הָעוֹלָם הַזֶּה לְגַמְרֵי, וְרוֹצֶה לַעֲסֹק בְּדֶרֶךְ אֶרֶץ גַּם כֵּן בְּמַשָּׂא וּמַתָּן אוֹ בִּמְלָאכָה, עַל כָּל פָּנִים יִקְבַּע עִתִּים לַתּוֹרָה וְיִתְפַּלֵּל בִּזְמַנּוֹ וְכוּ' וְלֹא יִדְאַג וְלֹא יִתְבַּלְבֵּל מֵחֲמַת דַּאֲגַת הַפַּרְנָסָה, רַק יִבְטַח בַּה'. גַּם לְעִנְיַן צְדָקָה וּגְמִילוּת חֲסָדִים וּלְהוֹצִיא מָמוֹן עַל עִסְקֵי מִצְווֹת יִהְיֶה לוֹ בִּטָּחוֹן בַּה', שֶׁהַשֵּׁם יִתְבָּרַךְ יְמַלֵּא מַחְסוֹרוֹ וּבִגְלַל הַדָּבָר הַזֶּה יְבָרְכֵהוּ ה'. וַאֲפִלּוּ אִם יוֹדֵעַ בְּעַצְמוֹ שֶׁאֵין מַעֲשָׂיו עוֹלִים יָפֶה כָּרָאוּי, אַל יִפֹּל מֵהַבִּטָּחוֹן מֵחֲמַת זֶה לוֹמַר מִי אָנֹכִי לִבְטֹחַ וּלְהִשָּׁעֵן בַּה' מֵאַחַר שֶׁהֲרֵעוֹתִי אֶת מַעֲשַׂי כָּל כָּךְ, רַק יִבְטַח בְּחַסְדֵּי ה', אֲשֶׁר לֹא תָמְנוּ וּבְרַחֲמָיו שֶׁאֵינָם כָּלִים שֶׁיְּרַחֵם עָלָיו גַּם כֵּן וְיָזוּן וִיפַרְנֵס אוֹתוֹ כִּי טוֹב ה' לַכֹּל, וְאַל יַטְרִיד עַצְמוֹ בְּדַאֲגַת וְטִרְדַּת הַפַּרְנָסָה מֵחֲמַת קַטְנוּתוֹ בְּעֵינֵי עַצְמוֹ, רַק יִתְחַזֵּק בְּבִטָּחוֹן אֵיךְ שֶׁהוּא מֵחֲמַת שֶׁכַּוָּנָתוֹ לַשָּׁמַיִם. וְכָל זֶה וְכַיּוֹצֵא בּוֹ הוּא בִּטָּחוֹן דִּקְדֻשָּׁה. אֲבָל לַעֲשׂוֹת אֵיזֶה עַוְלָה חַס וְשָׁלוֹם, מִכָּל שֶׁכֵּן אֵיזֶה גְּזֵלָה וְרַמָּאוּת אוֹ לַעֲסֹק בְּזִיּוּפִים וּשְׁקָרִים וְלִסְחֹר בִּסְחוֹרוֹת מִחוּץ לַמְּדִינָה שֶׁאָסְרָה הַמַּלְכוּת, וְלִבְטֹחַ בַּשֵּׁם יִתְבָּרַךְ, שֶׁיַּצִּילוֹ וְיַעֲזֹר לוֹ לִגְמֹר הָעֵסֶק וְלֹא יִתְוַדַּע הַדָּבָר, זֶהוּ בִּטָּחוֹן דְּסִטְרָא אַחֲרָא בְּחִינַת מִבְטַח בּוֹגֵד בְּחִינַת וַתִּבְטְחוּ בְּעוֹשֵׁק וּבְנָלוֹז. וּבִטָּחוֹן כָּזֶה הוּא כְּחֶרֶס הַנִּשְׁבָּר שֶׁאֵין בּוֹ תַּקָּנָה. וַאֲפִלּוּ מִי שֶׁעוֹסֵק בְּמַשָּׂא וּמַתָּן בִּגְדוֹלוֹת מִמֶּנּוּ הַרְבֵּה, וּמַרְבֶּה לִלְווֹת מִכַּמָּה אֲנָשִׁים, וּבוֹטֵחַ שֶׁהַשֵּׁם יִתְבָּרַךְ יַעְזְרוֹ לִגְמֹר הַמַּשָּׂא וּמַתָּן, גַּם זֶה הוּא בְּחִינַת בִּטָּחוֹן דְּסִטְרָא אַחְרָא. אַדְּרַבָּא, צָרִיךְ שֶׁיִּהְיֶה לוֹ בִּטָּחוֹן חָזָק שֶׁאֲפִלּוּ אִם לֹא יִנְהַג מַשָּׂא וּמַתָּן גָּדוֹל כָּל כָּךְ, אַף עַל פִּי כֵן יְפַרְנְסוֹ הַשֵּׁם יִתְבָּרַךְ כָּרָאוּי. וְהַמַּשְׂכִּיל יָבִין דְּבָרִים הַרְבֵּה מִתּוֹךְ דְּבָרֵינוּ אֵיךְ לִבְרֹחַ מִבִּטָּחוֹן דְּסִטְרָא אַחֲרָא שֶׁהוּא כְּנֶגֶד הַתּוֹרָה, וּלְהִתְחַזֵּק בְּבִטָּחוֹן דִּקְדֻשָּׁה אַף אִם הוּא כְּמוֹ שֶׁהוּא וְכַנִּזְכָּר לְעֵיל (ס',ח'). There is a trust of the Other Side, the aspect of the “a deceitful guarantor (-object that is trusted, trust in a traitor)” [Proverbs 25:19]. And through the binding of holy marriages, this trust of the Other Side is broken like shattered pottery. [And] This is alluded to by the custom of breaking a clay vessel at the time of betrothal. [And] To explain this briefly: because the main virtues of trust is to trust in the Lord and do good, as it is written, “Trust in the Lord and do good” [Psalms 37:3]. That is, one should not be confused from (proper engagement in) his Torah and devotion due to the worry and burden of (making a) livelihood, but rather engage in Torah and devotion and trust in Hashem, may He be blessed, that He will provided for him all the days of his life. [And] If one is not holding by such (a high level of) trust, to completely remove himself from the affairs of this world, and wishes to engage in worldly matters as well, in commerce or labor, in any case, he should set times for Torah, and pray at the appointed time, etc., and not worry nor be confused due to the concern for livelihood, just trust in the Lord. Also, regarding charity, acts of kindness, and spending money on matters of mitzvos, he should have trust in the Lord that Hashem, may He be blessed, will fill his lack, and because of this matter, Hashem will bless him (Deuteronomy 15:10). Even if he knows of himself that his deeds are not as proper/nice as they should be, he should not fall from trust because of this, saying, “Who am I to trust and rely on the Lord, since I have so acted so badly?” Rather, he should trust in the kindnesses of the Lord, which do not cease, and in His mercies, which are not exhausted [Lamentations 3:22], that He will have mercy on him as well, and give him food and provide for him, for Hashem is good to all [Psalms 145:9]. And he should not burden himself with worry and preoccupying burden of (making a) livelihood due to his own perceived smallness, just strengthen himself in trust, whatever his state, because his intention is for Heaven. [And] All this and the like of this, is trust of holiness. But to commit some injustice, G-d forbid, especially theft, and deceit, or to engage in forgeries, and lies, or trade in goods outside the country which the government prohibited, and to trust in Hashem, may He be blessed, that He will save him and help him complete the deal without it being discovered—this is trust of the Other Side, the aspect of the “deceitful guarantor (-trust in the treacherous – rendering it as – treacherous trust),” the aspect of “You trusted in oppression and perversity” [Isaiah 30:12]. [And] Such trust is like shattered pottery which can not be fixed. [And] Even one who engages in commerce far beyond his means, and abounds in borrowing from many people, and trusts that Hashem, may He be blessed, will help him complete the commerce—this too is the aspect of trust of the Other Side. On the contrary, he should have strong trust that even if he does not conduct such large commerce, nevertheless, Hashem, may He be blessed, will sustain him appropriately. [And] The wise will understand many things from our words, how to flee from the trust of the Other Side, which is against the Torah, and to strengthen in trust of holiness, even if he is as he is, as mentioned above (60, 8).

ד. יֵשׁ בִּטָּחוֹן דְּסִטְרָא אַחֲרָא בְּחִינַת מִבְטַח בּוֹגֵד. וְעַל־יְדֵי הִתְקַשְּׁרוּת הַזִּוּוּגִים דִּקְדֻשָּׁה נִשְׁבָּר הַבִּטָּחוֹן הַזֶּה דְּסִטְרָא אַחֲרָא כְּחֶרֶס הַנִּשְׁבָּר. וְעַל זֶה מְרַמֵּז מַה שֶּׁשּׁוֹבְרִין כְּלִי חֶרֶס בִּשְׁעַת הִתְקַשְּׁרוּת הַשִּׁדּוּכִים. וּלְבָאֵר הַדָּבָר קְצָת כִּי עִקַּר מַעֲלוֹת הַבִּטָּחוֹן הוּא לִבְטֹחַ בַּה' וְלַעֲשׂוֹת טוֹב, כְּמוֹ שֶׁכָּתוּב בְּטַח בַּה' וַעֲשֵׂה טוֹב, דְּהַיְנוּ שֶׁלֹּא יִתְבַּלְבֵּל מִתּוֹרָתוֹ וַעֲבוֹדָתוֹ מֵחֲמַת דַּאֲגַת וְטִרְדַּת הַפַּרְנָסָה, רַק יַעֲסֹק בַּתּוֹרָה וַעֲבוֹדָה וְיִבְטַח בַּשֵּׁם יִתְבָּרַךְ, שֶׁיְּפַרְנְסוֹ כָּל יְמֵי חַיָּיו. וְאִם אֵינוֹ אוֹחֵז בְּבִטָּחוֹן כָּזֶה, שֶׁיְּסַלֵּק אֶת עַצְמוֹ מֵעִסְקֵי הָעוֹלָם הַזֶּה לְגַמְרֵי, וְרוֹצֶה לַעֲסֹק בְּדֶרֶךְ אֶרֶץ גַּם כֵּן בְּמַשָּׂא וּמַתָּן אוֹ בִּמְלָאכָה, עַל כָּל פָּנִים יִקְבַּע עִתִּים לַתּוֹרָה וְיִתְפַּלֵּל בִּזְמַנּוֹ וְכוּ' וְלֹא יִדְאַג וְלֹא יִתְבַּלְבֵּל מֵחֲמַת דַּאֲגַת הַפַּרְנָסָה, רַק יִבְטַח בַּה'. גַּם לְעִנְיַן צְדָקָה וּגְמִילוּת חֲסָדִים וּלְהוֹצִיא מָמוֹן עַל עִסְקֵי מִצְווֹת יִהְיֶה לוֹ בִּטָּחוֹן בַּה', שֶׁהַשֵּׁם יִתְבָּרַךְ יְמַלֵּא מַחְסוֹרוֹ וּבִגְלַל הַדָּבָר הַזֶּה יְבָרְכֵהוּ ה'. וַאֲפִלּוּ אִם יוֹדֵעַ בְּעַצְמוֹ שֶׁאֵין מַעֲשָׂיו עוֹלִים יָפֶה כָּרָאוּי, אַל יִפֹּל מֵהַבִּטָּחוֹן מֵחֲמַת זֶה לוֹמַר מִי אָנֹכִי לִבְטֹחַ וּלְהִשָּׁעֵן בַּה' מֵאַחַר שֶׁהֲרֵעוֹתִי אֶת מַעֲשַׂי כָּל כָּךְ, רַק יִבְטַח בְּחַסְדֵּי ה', אֲשֶׁר לֹא תָמְנוּ וּבְרַחֲמָיו שֶׁאֵינָם כָּלִים שֶׁיְּרַחֵם עָלָיו גַּם כֵּן וְיָזוּן וִיפַרְנֵס אוֹתוֹ כִּי טוֹב ה' לַכֹּל, וְאַל יַטְרִיד עַצְמוֹ בְּדַאֲגַת וְטִרְדַּת הַפַּרְנָסָה מֵחֲמַת קַטְנוּתוֹ בְּעֵינֵי עַצְמוֹ, רַק יִתְחַזֵּק בְּבִטָּחוֹן אֵיךְ שֶׁהוּא מֵחֲמַת שֶׁכַּוָּנָתוֹ לַשָּׁמַיִם. וְכָל זֶה וְכַיּוֹצֵא בּוֹ הוּא בִּטָּחוֹן דִּקְדֻשָּׁה. אֲבָל לַעֲשׂוֹת אֵיזֶה עַוְלָה חַס וְשָׁלוֹם, מִכָּל שֶׁכֵּן אֵיזֶה גְּזֵלָה וְרַמָּאוּת אוֹ לַעֲסֹק בְּזִיּוּפִים וּשְׁקָרִים וְלִסְחֹר בִּסְחוֹרוֹת מִחוּץ לַמְּדִינָה שֶׁאָסְרָה הַמַּלְכוּת, וְלִבְטֹחַ בַּשֵּׁם יִתְבָּרַךְ, שֶׁיַּצִּילוֹ וְיַעֲזֹר לוֹ לִגְמֹר הָעֵסֶק וְלֹא יִתְוַדַּע הַדָּבָר, זֶהוּ בִּטָּחוֹן דְּסִטְרָא אַחֲרָא בְּחִינַת מִבְטַח בּוֹגֵד בְּחִינַת וַתִּבְטְחוּ בְּעוֹשֵׁק וּבְנָלוֹז. וּבִטָּחוֹן כָּזֶה הוּא כְּחֶרֶס הַנִּשְׁבָּר שֶׁאֵין בּוֹ תַּקָּנָה. וַאֲפִלּוּ מִי שֶׁעוֹסֵק בְּמַשָּׂא וּמַתָּן בִּגְדוֹלוֹת מִמֶּנּוּ הַרְבֵּה, וּמַרְבֶּה לִלְווֹת מִכַּמָּה אֲנָשִׁים, וּבוֹטֵחַ שֶׁהַשֵּׁם יִתְבָּרַךְ יַעְזְרוֹ לִגְמֹר הַמַּשָּׂא וּמַתָּן, גַּם זֶה הוּא בְּחִינַת בִּטָּחוֹן דְּסִטְרָא אַחְרָא. אַדְּרַבָּא, צָרִיךְ שֶׁיִּהְיֶה לוֹ בִּטָּחוֹן חָזָק שֶׁאֲפִלּוּ אִם לֹא יִנְהַג מַשָּׂא וּמַתָּן גָּדוֹל כָּל כָּךְ, אַף עַל פִּי כֵן יְפַרְנְסוֹ הַשֵּׁם יִתְבָּרַךְ כָּרָאוּי. וְהַמַּשְׂכִּיל יָבִין דְּבָרִים הַרְבֵּה מִתּוֹךְ דְּבָרֵינוּ אֵיךְ לִבְרֹחַ מִבִּטָּחוֹן דְּסִטְרָא אַחֲרָא שֶׁהוּא כְּנֶגֶד הַתּוֹרָה, וּלְהִתְחַזֵּק בְּבִטָּחוֹן דִּקְדֻשָּׁה אַף אִם הוּא כְּמוֹ שֶׁהוּא וְכַנִּזְכָּר לְעֵיל (ס',ח'). There is a trust of the Other Side, the aspect of the “a deceitful guarantor (-object that is trusted, trust in a traitor)” [Proverbs 25:19]. And through the binding of holy marriages, this trust of the Other Side is broken like shattered pottery. [And] This is alluded to by the custom of breaking a clay vessel at the time of betrothal. [And] To explain this briefly: because the main virtues of trust is to trust in the Lord and do good, as it is written, “Trust in the Lord and do good” [Psalms 37:3]. That is, one should not be confused from (proper engagement in) his Torah and devotion due to the worry and burden of (making a) livelihood, but rather engage in Torah and devotion and trust in Hashem, may He be blessed, that He will provided for him all the days of his life. [And] If one is not holding by such (a high level of) trust, to completely remove himself from the affairs of this world, and wishes to engage in worldly matters as well, in commerce or labor, in any case, he should set times for Torah, and pray at the appointed time, etc., and not worry nor be confused due to the concern for livelihood, just trust in the Lord. Also, regarding charity, acts of kindness, and spending money on matters of mitzvos, he should have trust in the Lord that Hashem, may He be blessed, will fill his lack, and because of this matter, Hashem will bless him (Deuteronomy 15:10). Even if he knows of himself that his deeds are not as proper/nice as they should be, he should not fall from trust because of this, saying, “Who am I to trust and rely on the Lord, since I have so acted so badly?” Rather, he should trust in the kindnesses of the Lord, which do not cease, and in His mercies, which are not exhausted [Lamentations 3:22], that He will have mercy on him as well, and give him food and provide for him, for Hashem is good to all [Psalms 145:9]. And he should not burden himself with worry and preoccupying burden of (making a) livelihood due to his own perceived smallness, just strengthen himself in trust, whatever his state, because his intention is for Heaven. [And] All this and the like of this, is trust of holiness. But to commit some injustice, G-d forbid, especially theft, and deceit, or to engage in forgeries, and lies, or trade in goods outside the country which the government prohibited, and to trust in Hashem, may He be blessed, that He will save him and help him complete the deal without it being discovered—this is trust of the Other Side, the aspect of the “deceitful guarantor (-trust in the treacherous – rendering it as – treacherous trust),” the aspect of “You trusted in oppression and perversity” [Isaiah 30:12]. [And] Such trust is like shattered pottery which can not be fixed. [And] Even one who engages in commerce far beyond his means, and abounds in borrowing from many people, and trusts that Hashem, may He be blessed, will help him complete the commerce—this too is the aspect of trust of the Other Side. On the contrary, he should have strong trust that even if he does not conduct such large commerce, nevertheless, Hashem, may He be blessed, will sustain him appropriately. [And] The wise will understand many things from our words, how to flee from the trust of the Other Side, which is against the Torah, and to strengthen in trust of holiness, even if he is as he is, as mentioned above (60, 8). Therefore, before a person merits the revelation of the Torah, he must come into a test and refinement within this desire mentioned above, which is the main test and refinement, as mentioned above. [And] When he withstands the test and breaks the husk that precedes the fruit, he merits to the fruit, that is, to the revelation of the Torah, as mentioned above (ibid.). When your mating is in holiness, and you break your desiring soul, that is, the animalistic soul, and it seems to you as if a demon forced you, through this, you will have enduring children.

ט. סְגֻלָּה לְזֶרַע שֶׁל קַיָּמָא, שֶׁיֹּאמְרוּ שְׁנֵיהֶם אִישׁ וְאִשְׁתּוֹ קֹדֶם הַזִּוּוּג פָּרָשַׁת וּבְרָאשֵׁי חָדְשֵׁיכֶם וְכֵן כְּשֶׁהַתִּינוֹק חוֹלֶה חַס וְשָׁלוֹם, יֹאמְרוּ אָז גַּם כֵּן הָאִישׁ וְהָאִשָּׁה פָּרָשַׁת וּבְרָאשֵׁי חָדְשֵׁיכֶם (קנא). A segula (-propitious) for enduring offspring is that both husband and wife recite before mating the portion of “And on the beginnings of your months” [Numbers 28:11-15]. And Likewise, when the child is ill, G-d forbid, the husband and wife should also recite the portion of “And on the beginnings of your months” (151). ג. מִי שֶׁיֵּשׁ בּוֹ עַזּוּת דְּסִטְרָא אַחֲרָא וְאֵינוֹ מִתְבַּיֵּשׁ מִצַּדִּיקֵי אֱמֶת וִירֵאִים וּכְשֵׁרִים, בְּיָדוּעַ שֶׁלֹּא עָמְדוּ רַגְלֵי אֲבוֹתָיו עַל הַר סִינַי וּפוֹגֵם בִּקְדֻשַּׁת הַתְּפִלִּין שֶׁהֵם בְּחִינַת עֵץ הַחַיִּים וּמְדַבֵּק אֶת עַצְמוֹ בְּאִילָנָא דְּמוֹתָא, וּמְגָרְשִׁין אוֹתוֹ מֵהַגַּן עֵדֶן וְיוֹרֵד לַגֵּיהִנֹּם. וּכְשֶׁעוֹשֶׂה תְּשׁוּבָה וּמִתְבַּיֵּשׁ עַל עֲווֹנוֹתָיו, עַל־יְדֵי זֶה מוֹחֲלִין לוֹ מִיָּד, וּמַחֲזִיר לְעַצְמוֹ הַדַּעַת וְהַמֹּחִין וּמְגָרֵשׁ הָרוּחַ שְׁטוּת מִקִּרְבּוֹ וְזוֹכֶה לִבְחִינַת אוֹר הַתְּפִלִּין שֶׁהֵם בְּחִינַת קֵרוּן אוֹר הַפָּנִים בְּחִינַת עֵץ הַחַיִּים וְכוּ' כַּנַּ"ל (שָׁם ה,ו). One who has the brazenness of the Other Side and is not ashamed from (-before) true tzadikim, and G-d-fearing, and kosher (-worthy) people, it is known that his ancestors’ feet did not stand at Mount Sinai. And he defects the holiness of the tefillin, which are the aspect of the Tree of Life, and attaches himself to the Tree of Death. [And] He is expelled from the Garden of Eden and descends to Gehinnom (-hell). [And] When he does teshuva (-repentance) and is ashamed of his iniquities, through this, his sins are forgiven immediately, and he restores to himself the daas (intellect, realization of knowledge) and moachin (-minds – intellect/consciousness), and expels the spirit of folly from within him, and merits the aspect of the light of the tefillin, which are the aspect of the beamming light of the face, the aspect of the Tree of Life, etc., as mentioned above (ibid., 5, 6).

ב. צָרִיךְ לְהַרְגִּיל אֶת עַצְמוֹ לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ בֶּאֱמֶת גָּדוֹל, עַד שֶׁיְּעוֹרֵר אֶת לְבָבוֹ בֶּאֱמֶת, עַד שֶׁיַּתְחִיל לְדַבֵּר בַּחֲמִימוּת שֶׁבַּלֵּב דִּבְרֵי אֱמֶת שֶׁבְּלִבּוֹ בְּהִתְעוֹרְרוּת בִּתְשׁוּבָה, עַד שֶׁיִּרְאֶה פְּחִיתוּתוֹ וּגְדֻלַּת הַבּוֹרֵא, עַד שֶׁיִּתְבַּיֵּשׁ מְאֹד מִלְּפָנָיו יִתְבָּרַךְ. כִּי עַד עַכְשָׁו הִשְׁלִיךְ חַטְּאוֹתָיו אַחַר כְּתֵפָיו וְלֹא עִיֵּן בָּהֶם, וְעַכְשָׁו כְּשֶׁיּוֹדֵעַ אוֹתָם, אֲזַי נִכְנַס בּוֹ בּוּשָׁה גְּדוֹלָה עַל גֹּדֶל פְּשָׁעָיו כְּנֶגֶד רַב וְשַׁלִּיט עִקָּרָא וְשָׁרְשָׁא דְּכָל עַלְמִין. וּבַתְּחִלָּה הַבּוּשָׁה עֲדַיִן אֵינָהּ בְּפֹעַל עַל פָּנָיו, כִּי חַטְּאוֹתָיו מְטַמְטְמִין שִׂכְלוֹ וִידִיעָתוֹ עַל־יְדֵי רוּחַ שְׁטוּת שֶׁבְּקִרְבּוֹ. עַל־כֵּן קֹדֶם שֶׁזּוֹכֶה לִתְשׁוּבָה שְׁלֵמָה אֵין לוֹ דַּעַת כָּל כָּךְ שֶׁיִּתְבַּיֵּשׁ כָּרָאוּי לוֹ לְהִתְבַּיֵּשׁ לְפִי עֹצֶם פְּשָׁעָיו. וּלְפִי גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ שֶׁפָּשַׁע כְּנֶגְדּוֹ. אֲבָל אַחַר כָּךְ כְּשֶׁעוֹשֶׂה תְּשׁוּבָה וּמֵסִיר מִמֶּנּוּ הַטִּפְּשׁוּת וְנִתּוֹסֵף בּוֹ שֵׂכֶל, אֲזַי הוּא מִתְבַּיֵּשׁ בְּיוֹתֵר וְנִתְגַּלֶּה הַבּוּשָׁה עַל פָּנָיו. וְזֹאת הַבּוּשָׁה הִיא בְּחִינַת אוֹר הַתְּפִלִּין שֶׁהֵם סִימָן עַל דְּבֵקוּת הַבּוֹרֵא יִתְבָּרַךְ, וְהִיא בְּחִינַת קֵרוּן אוֹר הַפָּנִים וְעַל־יְדֵי הַבּוּשָׁה הַזֹּאת מוֹחֲלִין לוֹ כָּל עֲווֹנוֹתָיו וּמְדַבֵּק אֶת עַצְמוֹ בְּעֵץ הַחַיִּים [עַיֵּן דִּבּוּר אוֹת ז'] (לח). One must accustom himself to speak between himself and his Creator with great truth, until he arouses his heart in truth, until he begins to speak with the heat of the heart the true words in his heart with arousal in repentance, until he sees his lowliness and the greatness of the Creator, until he is very ashamed before Him, may He be blessed. For until now, he cast his sins behind his shoulders and did not examine them, but now that he knows them, (so/then) great shame enters him for the magnitude of his transgressions against the great and sovereign, the core and the root of all worlds. [And] Initially, the shame is not yet active on his face, for his sins dull his intellect and awareness through the spirit of folly within him. Therefore, before he merits complete repentance, he does not have enough daas (-awareness, intellect, realization of knowledge) to be ashamed as he ought, according to the magnitude of his transgressions and according to the greatness of the Creator, may He be blessed, against whom he transgressed. But afterward, when he does teshuva (-repentance) and removes the foolishness from himself and gains intellect, then he is more ashamed, and the shame is revealed on his face. [And] This shame is the aspect of the light of the tefillin, which are a sign of divaikus (-binding, clinging, attachment) to the Creator, may He be blessed, and it is the aspect of the beaming light of the face. [And] Through this shame, all his iniquities are forgiven, and he binds himself to the Tree of Life [see Dibur, item 7] (38). For the death of children, G-d forbid, is due to the animalistic soul (39). Also, your mating must be on the night of the Sabbath, so that you have living and enduring children (ibid.). One must be careful not to listen to the words of a wicked person who is intelligent/knowledgeable, for his words birth licentiousness in the listener, for his words are poisonous words of licentiousness, and they enter the body of the listener (43). One who defects his bris is in the aspect of bitter waters, defiled waters, impure seed, and then he cannot pray in the aspect of “All my bones shall say…” [Psalms 35:10].

ד. עִקַּר הַתְּשׁוּבָה עַל־יְדֵי הַבּוּשָׁה. כִּי צָרִיךְ הָאָדָם לְהִתְבַּיֵּשׁ בְּעַצְמוֹ מְאֹד מְאֹד כִּי עֲבֵרָה הִיא בְּוַדַּאי בּוּשָׁה רַחֲמָנָא לִיצְלָן, כִּי עֲבֵרָה אֵינָהּ שַׁיָּכָה וּרְאוּיָה לְיִשְׂרָאֵל כְּלָל. כִּי אִישׁ הַיִּשְׂרְאֵלִי רָחוֹק בְּשָׁרְשׁוֹ מֵעֲבֵרָה לְגַמְרֵי וּבְוַדַּאי אֵין נָאֶה לְאִישׁ יִשְׂרְאֵלִי שֶׁיִּהְיֶה לוֹ עֲבֵרָה חַס וְחָלִילָה. אֲבָל גַּם כְּשֶׁרוֹצֶה לַעֲשׂוֹת מִצְוָה, רָאוּי שֶׁיִּהְיֶה לוֹ גַּם כֵּן בּוּשָׁה גְּדוֹלָה, כִּי אֵיזֶה זְכוּת יֵשׁ לוֹ שֶׁיִּזְכֶּה לַעֲשׂוֹת הַמִּצְוָה וְאֵיךְ יָעֵז פָּנָיו לִכָּנֵס בְּהֵיכַל הַמֶּלֶךְ לַעֲשׂוֹת הַמִּצְוָה וִישַֹׁעֵר בְּדַעְתּוֹ לִפְנֵי מִי הוּא עוֹשֶׂה הַמִּצְוָה. וְגַם גֹּדֶל מַעֲלוֹת הַמִּצְוָה, כִּי עֹצֶם יְקַר מַעֲלַת הַמִּצְוָה בְּעַצְמָהּ אֵין לָהּ שִׁעוּר. וּבְוַדַּאי רָאוּי שֶׁיִּפֹּל עָלָיו בּוּשָׁה גְּדוֹלָה כְּשֶׁבָּא לַעֲשׂוֹת אֵיזֶה מִצְוָה, כְּשֶׁיִּסְתַּכֵּל עַל עַצְמוֹ וְיִרְאֶה שֶׁהוּא רָחוֹק מֵהַשֵּׁם יִתְבָּרַךְ, וְאֵין לוֹ שׁוּם זְכוּת לַעֲשׂוֹת מִצְוָה. וְאֵיךְ הוּא בָּא לַחֲטֹף הַתְּפִלִּין שֶׁהֵם כִּתְרֵי דְּמַלְכָּא וּלְהַנִּיחָם פִּתְאֹם עַל הָרֹאשׁ, בְּוַדַּאי רָאוּי שֶׁיִּפֹּל עָלָיו בּוּשָׁה גְּדוֹלָה. וְאִם הָיָה לְהָאָדָם בּוּשָׁה הָיָה מִתְבַּיֵּשׁ מִלְּפָנָיו יִתְבָּרַךְ אֲפִלּוּ לִקַּח הַמַּאֲכָל לְתוֹךְ פִּיו, כִּי אֵיזֶה זְכוּת יֵשׁ לוֹ שֶׁיִּהְיֶה לוֹ אֹכֵל. אַךְ עִקַּר הַבּוּשָׁה זוֹכִין עַל־יְדֵי שֶׁרוֹאִין אֶת עַצְמוֹ עִם הַצַּדִּיק הָאֱמֶת, וְעַל־יְדֵי זֶה זוֹכִין לִתְשׁוּבָה. כִּי עִקַּר הַתְּשׁוּבָה הוּא עַל־יְדֵי הַבּוּשָׁה כַּנַּ"ל וְעַל־יְדֵי זֶה זוֹכִין לַעֲנָוָה אֲמִתִּית שֶׁהִיא בְּחִינַת עֲנָוָה שֶׁל מֹשֶׁה רַבֵּנוּ שֶׁהוּא עִקַּר הַחַיִּים בְּחִינַת חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא (ח"ב עב). The main repentance is through shame. For a person needs to be very, very ashamed of himself, for a transgression is certainly an embarrassment, may the Merciful One save us, because a transgression is not at all fitting or appropriate for Israel. For an Israelite (man) is entirely distant in his root from transgression, and certainly it is not pleasing for a Jewish person to have a transgression, G-d forbid. But even when he wants to perform a mitzvah, it is fitting that he have great shame as well, for what merit does he have to perform the mitzvah, and how dare he brazenly enter the palace of the King to perform the mitzvah, and let him fathom in his mind before whom he is performing the mitzvah. [And] Also, the greatness of the virtues/heights of the mitzvah, for the utter preciousness of the mitzvah’s virtue/height in itself is without measure. [And] Certainly it is fitting, that great shame fall upon him when he comes to perform any mitzvah, when he looks at himself and sees that he is distant from Hashem, may He be blessed, and has no merit to perform a mitzvah. [And] How does he come to snatch the tefillin, which are the crowns of the King, and suddenly place them on his head? Certainly it is fitting, that great shame fall upon him. [And] If a person had shame, he would be ashamed before Him, may He be blessed, even to take food into his mouth, for what merit does he have to have food? But the main shame is merited through seeing oneself with the true tzadik, and through this, one merits repentance. For the main repentance is through shame, as mentioned above, and through this, one merits true humility, which is the aspect of the humility of Moshe Rabbainu (-our Teacher), which is the main life, the aspect of eternal life of the World to Come (Part II, 72). ד. הַבְּגָדִים יִהְיוּ שְׁלֵמִים תָּמִיד וְלֹא קְרוּעִים, כִּי כְּשֶׁהַבְּגָדִים קְרוּעִים חַס וְשָׁלוֹם, הוּא קִלְקוּל הַשְּׁמִירָה, כִּי הַבְּגָדִים הֵם בְּסוֹד הַחַשְׁמַ"ל שֶׁהִיא שְׁמִירָה (קכז). Clothing should always be whole and not torn, for when clothing is torn, G-d forbid, it is a breakage of protection, because clothing is in the secret of the chashmal [Ezekiel 1:4, modern Hebrew borrowed this word to use it for electricity, but the verse is obviously referring to a spiritual force which is frequently discussed in Kabbala], which is protection (127).

ב. עַל־יְדֵי שֶׁאֵינוֹ שׁוֹמֵר אֶת הַבְּגָדִים מִכְּתָמִים, עַל־יְדֵי זֶה עוֹשֶׂה פֵּרוּד בֵּין קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ, וְאָז שׁוֹלֶטֶת שִׁפְחָה בִּישָׁא שֶׁהִיא מַלְכוּת הָרְשָׁעָה וְהוּא כְּמוֹרֵד בַּמַּלְכוּת, וְעַל־יְדֵי זֶה פַּרְנָסָתוֹ בְּטֹרַח וּבִכְבֵדוּת (שָׁם). Through not guarding clothing from stains, through this, one causes a separation between the Holy One, blessed be He, and His Shechinah (-Divine Presence, holy kingdom). Then the evil maidservant, which is the kingdom of wickedness, rules, and he is like one who rebels against the kingdom. [And] Through this, his livelihood comes with toil and heaviness (-difficulty) (ibid.). That is, he cannot taste sweetness in the words of prayer, and then a dog comes down to eat his offering (-korban), that is, his prayer. [And] This is the aspect of bitterness, the aspect of a double-edged sword [Psalms 149:6], the aspect of Gehinnom (-hell). But through guarding the bris, it is in the aspect of sweet waters, pure waters, holy seed, and then his words are sweet and good. And when they come out of his mouth and he hears them with his ear, then the sweetness of the words enters his bones, and then his prayer is in the aspect of “All my bones shall say,” and then a lion comes down to eat his offering (50). And] Know that the brazen-faced that there are in the generation, they themselves are the dogs (-mentioned in the previous item), and they are the ones who stand and dispute the prayer of a Jewish person who has not yet completely rectified his bris (ibid.).

יד. כְּפִי שֶׁמְּשַׁבֵּר גַּאֲוָתוֹ כֵּן הוּא זוֹכֶה לְתוֹרָה, וְעַל־יְדֵי זֶה זוֹכֶה לְקָרֵב רְחוֹקִים לַשֵּׁם יִתְבָּרַךְ, שֶׁעַל־יְדֵי זֶה נִתְגַּדֵּל וְנִתְעַלֶּה כְּבוֹדוֹ יִתְבָּרַךְ, וּמַעֲלֶה הַכָּבוֹד לְשָׁרְשׁוֹ וְזוֹכֶה לְיִרְאָה, וְעַל־יְדֵי זֶה זוֹכֶה לִשְׁלוֹם בַּיִת, שָׁלוֹם בַּעֲצָמָיו, וְעַל־יְדֵי זֶה זוֹכֶה לִתְפִלָּה וְעַל־יְדֵי זֶה זוֹכֶה לַשָּׁלוֹם הַכְּלָלִי, שָׁלוֹם בְּכָל הָעוֹלָמוֹת (שָׁם). According to the degree to which one breaks his pride, so too does he merit Torah, and through this, he merits to bring near those who are far away to Hashem, may He be blessed, which through this, His honor, may He be blessed, is magnified and exalted, and one elevates the honor to its root, and merits fear [of Heaven], and through this, merits peace in the home, peace in his bones, and through this, merits prayer, and through this, merits universal peace, peace in all the worlds (ibid.). ד. הַבְּגָדִים יִהְיוּ שְׁלֵמִים תָּמִיד וְלֹא קְרוּעִים, כִּי כְּשֶׁהַבְּגָדִים קְרוּעִים חַס וְשָׁלוֹם, הוּא קִלְקוּל הַשְּׁמִירָה, כִּי הַבְּגָדִים הֵם בְּסוֹד הַחַשְׁמַ"ל שֶׁהִיא שְׁמִירָה (קכז). Clothing should always be whole and not torn, for when clothing is torn, G-d forbid, it is a breakage of protection, because clothing is in the secret of the chashmal [Ezekiel 1:4, modern Hebrew borrowed this word to use it for electricity, but the verse is obviously referring to a spiritual force which is frequently discussed in Kabbala], which is protection (127). א. עַל־יְדֵי גֹּדֶל הָעֲנָוָה שֶׁל צַדִּיקֵי אֱמֶת עַד שֶׁהוּא בִּבְחִינַת אַיִן, עַל־יְדֵי זֶה הוּא יָכוֹל לְכַפֵּר עֲווֹנוֹת (ד ז'). Through the great humility of true tzadikim, to the point that he is in the aspect of nothingness, through this, he can atone for iniquities (4, 7).

טז. כְּשֶׁהַדּוֹר אֵינָם שׁוֹמְרִים אֶת פִּיהֶם, עַל־יְדֵי זֶה נִכְשָׁלִים חַס וְשָׁלוֹם, כְּשֵׁרֵי הַדּוֹר בְּגֵאוּת. עַל־כֵּן צְרִיכִין אֵלּוּ כְּשֵׁרֵי הַדּוֹר לְהִתְבּוֹנֵן מְאֹד בְּהַגְּדֻלָּה וְהַהִדּוּר וְהַחֲשִׁיבוּת, שֶׁמַּגִּיעַ לָהֶם לְכָל אֶחָד לְפִי עֶרְכּוֹ מְעַט אוֹ הַרְבֵּה, לְהִתְבּוֹנֵן וּלְהִסְתַּכֵּל עַל עַצְמוֹ. שֶׁלֹּא יִכָּשֵׁל בְּגֵאוּת שֶׁהִיא גָּלוּת הַשְּׁכִינָה חַס וְשָׁלוֹם (נח. י'). When the generation does not guard their mouths, through this, the worthy ones of the generation stumble, G-d forbid, into pride. Therefore, these worthy ones of the generation must greatly reflect on the greatness, splendor, and importance that comes to each one according to his level, whether little or much, to reflect and look at himself, so as not to stumble into pride, which is the exile of the Shechinah, G-d forbid (58, 10). א. עַל־יְדֵי גֹּדֶל הָעֲנָוָה שֶׁל צַדִּיקֵי אֱמֶת עַד שֶׁהוּא בִּבְחִינַת אַיִן, עַל־יְדֵי זֶה הוּא יָכוֹל לְכַפֵּר עֲווֹנוֹת (ד ז'). Through the great humility of true tzadikim, to the point that he is in the aspect of nothingness, through this, he can atone for iniquities (4, 7). One who defected his bris should guard himself from dogs and from a sword (ibid.). Through subduing the husks of Amalek, which is the defect of the bris, and meriting the rectification of the bris, through this, one merits doubled abundance, which is the aspect of the double bread (-lechem mishneh) on Shabbos, that is, the doubled [-mishneh] Torah.

יח. עַל־יְדֵי קְדֻשַּׁת שַׁבָּת זוֹכִין לַעֲנָוָה בֶּאֱמֶת, דְּהַיְנוּ לִרְאוֹת שִׁפְלוּתוֹ וּלְהַכִּיר חֲשִׁיבוּת יִשְׂרָאֵל וְלִמְסֹר נַפְשׁוֹ בַּעֲדָם כְּמוֹ מֹשֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם (עט). Through the holiness of the Sabbath, one merits true humility, that is, to see his lowliness, recognize the importance of Israel, and give his soul for them, like Moses our Teacher, peace be upon him (79). ג. עַל־יְדֵי גַּאֲוָה בָּא עֲנִיּוּת (שָׁם ט'). Through pride comes poverty (ibid., 9). And through this, one merits to create new Torah insights on Shabbos, twofold (-one becoming two), and the Shabbos gives forth to the other worlds, and sends its illuminations to all the levels, and heals the (healing of the) soul and (healing of the) body. And the world is aroused to repentance from love, and then all the worthy ones in the generation are healed and become honored in the eyes of the people ( lit. creations). And through this, each one receives the Torah novelties that the tzadik imparted on the day of Shabbos (58). Through the vanity of beauty, that is, not guarding oneself from the beauty of women, through this, one comes to false charm.

כ. עַל־יְדֵי עֲנָוָה וְשִׁפְלוּת עַל־יְדֵי זֶה אֵין שׁוּם אָדָם יָכוֹל לְהוֹצִיאוֹ וְלִדְחוֹתוֹ מִמְּקוֹמוֹ, דְּהַיְנוּ לְקַפֵּחַ פַּרְנָסָתוֹ חַס וְשָׁלוֹם (שָׁם). Through humility and lowliness, through this, no person can remove or displace him from his place, that is, to deprive him of his livelihood, G-d forbid (ibid.). ו. אֵלּוּ הַבַּעֲלֵי גַּאֲוָה הַמּוֹנְעִים עַצְמָם וַאֲחֵרִים, מִלֵּילֵךְ לְצַדִּיקִים לְהִתְפַּלֵּל עֲלֵיהֶם, הֵם מְעַכְּבִין תַּאֲוָתוֹ שֶׁל הַשֵּׁם יִתְבָּרַךְ (שָׁם). Those prideful ones who prevent themselves and others from going to tzadikim to (have them) pray for them, they obstruct the desire of Hashem, may He be blessed (ibid.). י. גֵּאוּת וְנִאוּף תְּלוּיִים זֶה בָּזֶה, וּכְשֶׁשּׁוֹמֵר הַבְּרִית וְנִצּוֹל מִגֵּאוּת, זוֹכֶה לְאוֹר הַמֵּאִיר לוֹ לִתְשׁוּבָה עַד שֶׁזּוֹכֶה לָבוֹא לִתְבוּנוֹת הַתּוֹרָה לְעֻמְקָהּ (שם ג'). Pride and licentiousness are contingent on each other, and when one guards the bris and is saved from pride, he merits light that illuminates for him to repentance, until he merits to come to the depths of the tevoonoas (fields and facets of systemic and profound understandings of the various dimensions, layers, and interconnected wisdom of the) Torah (ibid., 3).

כב. סְגֻלָּה לְהִנָּצֵל מִגַּדְלוּת, לְכַבֵּד אֶת הַיָּמִים טוֹבִים וּלְקַבְּלָם בְּשִׂמְחָה וּבְהַרְחָבַת הַלֵּב כְּפִי יְכָלְתּוֹ (קלה). A remedy to be saved from greatness is to honor the festivals and receive them with joy and expansiveness of heart according to one’s ability (135). ח. עַל־יְדֵי בִּטּוּל הַגַּאֲוָה, הַחָכְמָה עַל תִּקּוּנָהּ, וְזוֹכִין לְחַיִּים וַאֲרִיכוּת יָמִים, וְנִמְתָּקִין הַדִּינִים, וְזוֹכִין לֶאֱמוּנָה וּלְשִׂמְחָה גְּדוֹלָה וּלְהַשָּׂגַת הַתּוֹרָה בְּנִגְלֶה וְנִסְתָּר וְלִבְחִינַת רוּחַ הַקֹּדֶשׁ (שָׁם ח' ט'). Through nullifying pride, wisdom is at its ideal state, and one merits life and longevity, and judgments are sweetened, and one merits faith, and great joy, and attainment/conception of the revealed and esoteric Torah, and the aspect of ruach hakodesh (-Divine inspiration) (ibid., 8, 9). For there are many types of false charm that people employ in standing, and in eating, and when speaking with others, etc., and for each thing, there is a different distinct charm, and all these types of false charm come through not guarding from the beauty of women (60, 3). Through the vanity of beauty, one comes to poverty (60, 3).

י. גֵּאוּת וְנִאוּף תְּלוּיִים זֶה בָּזֶה, וּכְשֶׁשּׁוֹמֵר הַבְּרִית וְנִצּוֹל מִגֵּאוּת, זוֹכֶה לְאוֹר הַמֵּאִיר לוֹ לִתְשׁוּבָה עַד שֶׁזּוֹכֶה לָבוֹא לִתְבוּנוֹת הַתּוֹרָה לְעֻמְקָהּ (שם ג'). Pride and licentiousness are contingent on each other, and when one guards the bris and is saved from pride, he merits light that illuminates for him to repentance, until he merits to come to the depths of the tevoonoas (fields and facets of systemic and profound understandings of the various dimensions, layers, and interconnected wisdom of the) Torah (ibid., 3). כה. כְּשֶׁיֵּשׁ לָאָדָם גַּדְלוּת, סִימָן שֶׁיָּבוֹא לוֹ צָרָה רַחֲמָנָא לִצְלָן. וְכֵן לְהֵפֶךְ, כְּשֶׁהוּא עָנָו וְשָׁפָל, יָבוֹא לְכָבוֹד גָּדוֹל (קסח). When a person has greatness, it is a sign that trouble will come to him, may the Merciful One save us. Conversely, when he is humble and lowly, he will come to great honor (168).

כה. כְּשֶׁיֵּשׁ לָאָדָם גַּדְלוּת, סִימָן שֶׁיָּבוֹא לוֹ צָרָה רַחֲמָנָא לִצְלָן. וְכֵן לְהֵפֶךְ, כְּשֶׁהוּא עָנָו וְשָׁפָל, יָבוֹא לְכָבוֹד גָּדוֹל (קסח). When a person has greatness, it is a sign that trouble will come to him, may the Merciful One save us. Conversely, when he is humble and lowly, he will come to great honor (168). יב. אֵין אָדָם זוֹכֶה לְתוֹרָה אֶלָּא עַל־יְדֵי שִׁפְלוּת, שֶׁיְּשַׁבֵּר גַּאֲוָתוֹ מֵאַרְבַּע בְּחִינוֹת שִׁפְלוּת. כִּי צָרִיךְ לְהַקְטִין אֶת עַצְמוֹ לִפְנֵי גְּדוֹלִים מִמֶּנּוּ, וְלִפְנֵי בְּנֵי אָדָם כְּעֶרְכּוֹ, וְלִפְנֵי קְטַנִּים מִמֶּנּוּ, וְלִפְעָמִים שֶׁהוּא בְּעַצְמוֹ קָטָן שֶׁבַּקְּטַנִּים. וְצָרִיךְ לְהַקְטִין אֶת עַצְמוֹ כְּנֶגֶד מַדְרֵגוֹת עַצְמוֹ וְיִדְמֶה בְּעֵינָיו שֶׁהוּא לְמַטָּה מִמַּדְרֵגָתוֹ (יד, ה'). A person does not merit the Torah except through lowliness, by breaking his pride in four aspects of lowliness. For he must diminish himself before those greater than him, before people of his own level, before those lesser than him, and sometimes when he himself is the least of the least. He must diminish himself relative to his own levels and imagine in his eyes that he is below his level (14, 5). Through licentiousness, the breath, which is the main life of a person, is cut off, and through this, the body’s moistures dry up, and through this, the brain and the intellect are ruined/broken, for the essence of the intellect is through the moistures and oils that are in the body. דעת (Knowledge) [And] Therefore, all the insane become so through licentiousness, as is known. [And] Likewise, other people who are not actually insane but have much lack and confusion of daas (-mind, reasoning), all this comes through licentiousness, which dries the moistures and oils that are in the body, through which the intellect is ruined/broken, as mentioned above (ibid.). ח. לִפְעָמִים נִתְעַלְּמִין הַמֹּחִין וְהַדַּעַת, וְאָז יָפָה צְעָקָה לָאָדָם בֵּין בִּתְפִלָּה בֵּין בְּתוֹרָה, וְעַל־יְדֵי זֶה מוֹלִיד הַמֹּחַ וְהַדַּעַת (שָׁם ז'). Sometimes the intellect and knowledge are concealed, and then crying out is beneficial for a person, whether in prayer or Torah study, and through this, the intellect and knowledge are born (ibid., 7). Through fear, that is, fear of Heaven, and fear of one’s teacher, and fear of father and mother, one is saved from the beauty of women and from false charm and merits wealth (see Fear) (ibid.). One who marries a woman for the sake of money, he is a fool and an imbecile, and he defects and loses/demolishes his mind and intellect. And through this, he has children who are not proper (69). Giving charity in secret is a rectification for a nocturnal emission, may the Merciful One save us (ibid.). The primary defect of the bris is through sadness and black disposition (-bad mood, depression), and so too conversely, the main guarding of the bris is through joy (see Simcha) (169). Sexual desire is one of three desires that detriment and defect the fear that is in the heart, and through properly accepting the festival of Shavuos, through this, one draws daas (realization of knowledge) to rectify this desire, and through this, one merits fear, and the efflux of prophecy, and prayer, etc. יד. חֹדֶשׁ אֱלוּל הוּא הַזְּמַן הַמְּסֻגָּל יוֹתֵר לִזְכּוֹת לְדַעַת, דְּהַיְנוּ שֶׁיִּזְכֶּה לְהַשִּׂיג הַמַּקִּיפִין שֶׁל הַשֵּׂכֶל וְלַעֲשׂוֹת מֵהַמַּקִּיף פְּנִימִי עַד שֶׁיִּהְיֶה לוֹ מַקִּיפִין אֲחֵרִים, וְעַל־יְדֵי זֶה עוֹשֶׂה לְבוּשִׁין לְנִשְׁמָתוֹ וְנִצּוֹל מִכָּל אוֹרֵב וּמַסְטִין כַּנַּ"ל (שם). The month of Elul is the most opportune time to merit knowledge, that is, to merit attaining the encompassing aspects of the intellect and making the encompassing internal until he has other encompassing aspects. Through this, he makes garments for his soul and is saved from all ambushers and accusers, as mentioned above (ibid.). [see Yirah and Yom Tov] (Part II, 1, 4, 5, 8). Libido (-sexual desire) is according to the milk one nursed in infancy. Therefore, one must guard the infant greatly to nurse from a worthy (‘kosher’) woman. For when the infant nurses from an impudent woman, then, G-d forbid, the desire for licentiousness is strengthened in him. לד. צָרִיךְ הָאָדָם לְהִשְׁתַּדֵּל שֶׁיַּגִּיעַ לִשְׁלֵמוּת הַדַּעַת, דְּהַיְנוּ שֶׁיִּזְכֶּה לְדַעַת דִּקְדֻשָּׁה כָּל מַה שֶּׁאֶפְשָׁר לָאָדָם לֵידַע וּלְהַשִּׂיג מַה שֶּׁאִי אֶפְשָׁר לְאָדָם לֵידַע יוֹתֵר. וְאִי אֶפְשָׁר לָבוֹא לָזֶה כִּי אִם עַל־יְדֵי שֶׁעוֹסֵק עִם בְּנֵי אָדָם לְקָרְבָם לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, עַל־יְדֵי זֶה נִשְׁלָם דַּעְתּוֹ כַּנַּ"ל, וְעַל־יְדֵי זֶה זוֹכֶה לְבָנִים, וְיוּכַל לִפְקֹד עֲקָרוֹת (נג). A person must strive to attain the perfection of knowledge, that is, to merit holy knowledge, all that a person can know and attain, beyond which it is impossible to know more. This is impossible to achieve except through engaging with people to bring them close to the service of Hashem, may He be blessed. Through this, his knowledge is perfected, as mentioned above, and through this, he merits children and can cause barren women to be remembered [i.e., bear children] (53). And likewise the coverse, when he nurses from a kosher woman, he does not have the heat (-passion) of this desire, only the little (amount) necessary heat for the commandment of the Creator, may His Name be blessed (ibid., 4). מ. צָרִיךְ לָדַעַת שֶׁבְּכָל הַהַסְתָּרוֹת שֶׁבָּעוֹלָם נֶעְלָם בָּהֶם הַשֵּׁם יִתְבָּרַךְ, כִּי יֵשׁ שְׁתֵּי בְּחִינוֹת הַסְתָּרוֹת. כִּי יֵשׁ הַסְתָּרָה וְיֵשׁ הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה. וּכְשֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר בְּהַסְתָּרָה אַחַת, גַּם כֵּן קָשֶׁה מְאֹד לְמָצְאוֹ, אַךְ אַף עַל פִּי כֵן אֶפְשָׁר לְיַגֵּעַ וְלַחֲתֹר עַד שֶׁיִּמְצָא אוֹתוֹ יִתְבָּרַךְ מֵאַחַר שֶׁיּוֹדֵעַ, שֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר מִמֶּנּוּ. אֲבָל כְּשֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר בְּהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, דְּהַיְנוּ שֶׁהַהַסְתָּרָה בְּעַצְמָהּ נִסְתֶּרֶת מִמֶּנּוּ עַד שֶׁאֵינוֹ יוֹדֵעַ כְּלָל שֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר מִמֶּנּוּ, אֲזַי קָשֶׁה מְאֹד לִמְצֹא אוֹתוֹ יִתְבָּרַךְ. וְזֶה נִמְשָׁךְ עַל־יְדֵי רִבּוּי הָעֲווֹנוֹת רַחֲמָנָא לִצְלַן, כִּי עָבַר וְשָׁנָה נַעֲשָׂה לּוֹ כְּהֶתֵּר זֶה בְּחִינַת הַסְתָּרָה אַחַת. אֲבָל מִי שֶׁעוֹבֵר יוֹתֵר חַס וְחָלִילָה, נוֹפֵל לִבְחִינַת הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה. אֲבָל בֶּאֱמֶת גַּם שָׁם בְּתוֹךְ הַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, נֶעְלָם הוּא יִתְבָּרַךְ, כִּי בְּלֹא חִיּוּתוֹ יִתְבָּרַךְ אֵין שׁוּם קִיּוּם לְשׁוּם דָּבָר שֶׁבָּעוֹלָם. עַל־כֵּן בְּכֹחַ עֵסֶק הַתּוֹרָה יְכוִלִים לַהֲפֹךְ כָּל הַהַסְתָּרוֹת לְדַעַת. לֵידַע שֶׁגַּם שָׁם נֶעְלָם הַשֵּׁם יִתְבָּרַךְ אֲפִלּוּ בְּתֹקֶף הַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, עַד שֶׁיִּשְׁמַע קוֹל הַכְּרוּז הַגָּדוֹל שֶׁל הַתּוֹרָה שֶׁמַּכְרֶזֶת וְצוֹעֶקֶת תָּמִיד: עַד מָתַי פְּתָיִם תְּאֵהֲבוּ פֶתִי וְכוּ' עַד שֶׁיָּשׁוּב אֶל ה' מִכָּל מָקוֹם שֶׁהוּא (נו. ג'). One must know that in all the concealments in the world, Hashem, may He be blessed, is hidden within them, for there are two aspects of concealment: there is concealment, and there is concealment within concealment. When Hashem, may He be blessed, is hidden in a single concealment, it is very difficult to find Him, but nevertheless, it is possible to toil and dig until one finds Him, may He be blessed, since he knows that Hashem, may He be blessed, is hidden from him. But when Hashem, may He be blessed, is hidden in concealment within concealment, that is, the concealment itself is hidden from him so that he does not know at all that Hashem, may He be blessed, is hidden from him, then it is exceedingly difficult to find Him, may He be blessed. This is drawn through the abundance of iniquities, may the Merciful One save us, for one who sins and repeats, it becomes permissible to him—this is the aspect of a single concealment. But one who sins further, G-d forbid, falls into the aspect of concealment within concealment. But in truth, even there, within the concealment within concealment, He, may He be blessed, is hidden, for without His vitality, may He be blessed, there is no existence for anything in the world. Therefore, through the power of engaging in Torah, one can transform all concealments into knowledge, to know that even there, Hashem, may He be blessed, is hidden, even in the intensity of concealment within concealment, until he hears the great heralding voice of the Torah that constantly proclaims and cries: “How long, O simpletons, will you love simplicity?” [Proverbs 1:22], until he returns to the Lord from every place he is (56, 3). Through the pride of false leaders and famous ones, through this, the desire for licentiousness is strengthened in the world, and through this comes the destruction of seed, G-d forbid, which is the aspect of “his flesh was sealed (-from an emission - Leviticus 15:3),” which is the seal of the Other Side. [And] It is impossible to be saved from this except through the power of the defenders (/shields/protectors) of the generation, who are the tzadikim and worthy (‘kosher’) ones called the “shields of the earth” [Psalms 47:10], who have a great battle in this matter. [And] They elevate from the aspect of “his flesh was sealed” to the aspect of the holy seal, which is the aspect of tefillin, which are the sparkling of the intellect/consciousness, for the main rectification of the moachin (minds - intellect/consciousness) is according to the breaking of this desire. דיבור / גֹדֶל כֹּחוֹ לַטּוֹב, וְכֵן לְהֵפֶךְ חַס וְשָׁלוֹם (Speech / The Great Power of Speech for Good, and Likewise the Opposite, G-d Forbid) That is, when the thoughts overcome them very, very much, and they could come through this to a nocturnal emission, G-d forbid, which is the aspect of “his flesh was sealed.” And they greatly surmount to break and expel the thoughts from themselves and draw upon themselves holy thoughts, and through this, they elevate from “his flesh was sealed” to the aspect of tefillin, which is the seal of holiness, which is the sparkling of the moachin (-minds - intellect/consciousness). ה. צָרִיךְ לְהַרְגִּיל אֶת עַצְמוֹ לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ בֶּאֱמֶת גָּדוֹל לַאֲמִתּוֹ, עַד שֶׁיִּתְבַּיֵּשׁ לְפָנָיו יִתְבָּרַךְ הַרְבֵּה עַל גֹּדֶל פְּשָׁעָיו כְּנֶגֶד רַב וְשַׁלִּיט עִקָּרָא וְשָׁרְשָׁא דְּכָל עָלְמִין וְכוּ' [עַיֵּן בּוּשָׁה ב'. וְעַיֵּן דִּבּוּר ז'] (לח, ה'). One must accustom himself to speak between himself and his Creator with great truth, in absolute truth, until he is greatly ashamed before Him, may He be blessed, for the magnitude of his transgressions against the great and sovereign Master, the root and source of all worlds, etc. [see Shame, item 2; and see Speech, item 7] (38, 5). And from these shields of the earth, each one must receive strength to prevail over the thoughts and turn them around into intellect/consciousness of holiness, as mentioned above. And this every one needs to know, that the more the thoughts overcome him, when he prevails against them, and flees from them, and breaks them, he performs a very great rectification, and elevates the holiness from the klipa (-evil husk) and draws the aspect of the holiness of tefillin, which are the sparkling of the moachin (-minds - intellect/consciousness), to know and make known His divinity, may He be blessed, in the world. [And] The more the thoughts overcome him, more and more, the more the aspect of the rectification of tefillin is achieved when he prevails against their great expansion to break them, because just for this purpose these thoughts and evil, foreign ideas were sent upon him, so that they may be reversed and become specifically the aspect of the rectification of tefillin, as mentioned above (5, 6). התחזקות (Strengthening) Through breaking thoughts of licentiousness and meriting the rectification of the moachin (-minds – intellect/consciousness), as mentioned above, through this, one merits to dream via an angel, and then he is called a man (‘adam’). ב. עִקַּר גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁגַּם הָרְחוֹקִים מִמֶּנּוּ יִתְבָּרַךְ מְאֹד מְאֹד גַּם הֵמָּה יִתְקָרְבוּ לַעֲבוֹדָתוֹ, וּבָזֶה נִתְיַקֵּר וְנִתְעַלֶּה שְׁמוֹ יִתְבָּרַךְ לְמַעְלָה וּלְמַטָּה. עַל־כֵּן אֵין לָאָדָם לְיָאֵשׁ עַצְמוֹ מִלְּהִתְקָרֵב לַעֲבוֹדַת ה', מֵחֲמַת שֶׁנִּתְרַחֵק מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ עַל יְדֵי חֲטָאָיו הַמְרֻבִּים, אַף שֶׁהִרְבָּה לַעֲשׂוֹת הָרָע חַס וְשָׁלוֹם. כִּי אַדְּרַבָּא, מִמֶּנּוּ דַּיְקָא יִתְעַלֶּה וְיִשְׁתַּבַּח וְיִתְגַּדַּל כְּבוֹדוֹ יִתְבָּרַךְ בְּיוֹתֵר כַּנַּ"ל, אֲבָל עִקַּר הִתְקָרְבוּת הָרְחוֹקִים לַשֵּׁם יִתְבָּרַךְ הוּא עַל־יְדֵי צַדִּיקֵי הַדּוֹר (שָׁם י, א'). 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). And likewise the converse, when the moachin are not pure, then the dream is through a demon, G-d forbid, and then he is likened to an animal (ibid., 9). Also, foods have a part in dreams. 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.). Therefore, sometimes the dream is defected in the aspect of a dream via a demon, G-d forbid, through the foods one eats, and one can come through this to the impurity of a nocturnal emission, G-d forbid. 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.). And the rectification for this is joy, to strengthen oneself to be in joy (ibid., 10). Also, sometimes through rabbis and judges who are not kosher (-worthy) who pervert justice, through this comes the impurity of a nocturnal emission, G-d forbid. השגות והתנוצצות אלקות (Attainments and Sparks of Divinity) And the rectification for this is the configuration/binding of the Mehrkava (-chariot, the throne of the Divine Presence). And this is what the early Sages established to say before sleep, “In the name of G-d… on my right (the angel) Michael… (and on my left Gavriel…)” which is the configuration/binding of the Mehrkava, and it is a segula (-propitious) for the aforementioned impurity that comes through the perversion of justice by unworthy judges, as mentioned above (ibid., 11). ב. עַל־יְדֵי הַדְּבֵקוּת שֶׁל אָדָם בָּאֵין סוֹף בְּרָצוֹא וָשׁוֹב כְּדֵי שֶׁלֹּא יִתְבַּטֵּל לְגַמְרֵי, כַּנַּ"ל, אֲזַי אַחַר כָּךְ כְּשֶׁהוּא בִּבְחִינַת וָשׁוֹב, שֶׁשָּׁב לְדַעְתּוֹ וְיֵשׁוּתוֹ, אֲזַי נִשְׁאָר בּוֹ רְשִׁימוּ מֵאוֹר הַנִּפְלָא שֶׁל הַדְּבֵקוּת הַזֹּאת, וַאֲזַי הָרְשִׁימוּ מַרְאֶה לָדַעַת אַחְדוּת הָאֵין סוֹף וְטוּבוֹ, שֶׁיֵּדַע שֶׁכֻּלּוֹ טוֹב וְכֻלּוֹ אֶחָד, שֶׁזֹּאת הַבְּחִינָה הִיא מֵעֵין עוֹלָם הַבָּא. וְכָל זֶה זוֹכִין עַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם הָאֲמִתִּי (שָׁם). Through a person’s attachment to the Infinite in running and returning so that he is not completely nullified, as mentioned above, then afterward, when he is in the aspect of returning, when he returns to his consciousness and existence, a trace (reshimu) remains in him from the wondrous light of this attachment. Then the trace shows him to know the unity of the Infinite and His goodness, that he knows it is all good and all one, which is an aspect of a semblance of the World to Come. All this is merited through confession of words before a true Torah scholar (ibid.). The mind and the daas (intellect, reasoning, realization of knowledge) of a person, it is a shield in the face of the desire for licentiousness. For there are three moachin (-minds - intellects, consciousnesses) in a person, and each and every one is a partition spread before this desire, for the main strengthening of this desire is through a spirit of folly. 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). Therefore, every person must know and remember this, that every time these thoughts seek to overcome him, G-d forbid, he should immediately flee from the spirit of folly to the daas (-intellect, realization of knowledge) and spread the partitions of the moachin (-minds) before this desire, for true daas (-intellect, realization of knowledge) shields before this desire like an actual partition. And understand this, for it is impossible to explain this, just, each one will understand for himself how to flee and divert his mind from the spirit of folly mentioned above and draw himself to the daas, which is the aspect of a partition spread before them, as mentioned above (8, 2). Through anger and cruelty, the daas (intellect, realization of knowledge) is defected, and through this comes the desire for licentiosness, G-d forbid. And then the prayer is in the aspect of judgment, and then the Other Side suckles from it. And then a person of great power is needed to pray a prayer in the aspect of judgment, and through this, everything is rectified (see within, Likutay Tinayana, Torah-teaching 8) (ibid., 3). Each and every one of Israel, according to his purity and holiness, so he has an aspect of Messiah. And he must guard greatly that his aspect of Messiah is not ruined. And the main thing is to guard himself from licentiousness. And he needs to guard himself greatly even from the scent of licentiousness, for it defects his aspect of Messiah (32). The spirit of Messiah becomes a spirit of (jealous) vengeance, and it goes and is vengeant in every place where there is a defect of licentiousness, and even in a place where there is not absolute licentiousness, only a slight/inadvertent defect, it is also vengeant on this. For due to the great holiness and purity of the aspect of Messiah, it cannot bear even a slight/inadvertent defect of licentiousness, and it is greatly vengeant over this, may the Merciful One save us (ibid.). When the couple, that is, the man and woman, are kosher without any blemish of disqualification, and their mating is in propriety and great holiness, then through their mating, an upper unification is made, and their mating is very, very precious (ibid.). Through the rectification of the bris, one can send out the words of prayer like arrows from a bow, and then begins the sprouting of the horn of Messiah, and then he comes to the holiness of Shabbos, and becomes a free man, and merits the ultimate knowledge (-the tachlis of knowledge it to not know). וִדּוּי דְּבָרִים (Confession of Words) And then he sheds his leprous body, which is the serpent’s skin, and dons Shabbos garments, that is, a holy body from the Garden of Eden. And then his mazal (-fortune) is elevated, and he merits wealth, and his good inclination is strengthened, and the sadness and the mockery are nullified. And through this, he raises those who fall to evil loves and fears, he raises them to holy loves and fears, and removes the darkness from their eyes, and then their eyes see wonders, and it is considered as if he created the world. 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). And through this, all the requests and supplications that are prayed are elevated, and the redemption that depends on the heart is aroused, to nullify the leaven and chametz of the evil inclination of man’s heart that remains from his youth [Genesis 8:21]. And then the heart can blaze in Torah study with flames of love, and many waters, which are external loves and fears, cannot extinguish this blaze [Song of Songs 8:7]. And the Shechinah (-Divine Provence) covers with its wings the blood of Israel with this love, so that the seed (-children) of evildoers, which are the waters of the flood, do not rule over them. And all this is merited through the rectification of the bris, as mentioned above (83). Due to the defect of the bris, it is difficult for a person to find his match, and even if he finds his match, she will oppose him and will not incline to his will. And through the kavonoas (-kabalistic intentions) of Elul, one rectifies the defect of the bris, and through this, he merits to find his match, and she will incline after his will. Investigations and External Wisdoms And see the secret of the intention of Elul within, Likutay Moharan, Torah-teaching 6. [Likutay Moharan vol. 2, 87] A great rectification for a nocturnal emission, G-d forbid, is to recite ten chapters of Psalms on that day, and they are: “A Michtam of David” - Psalm 16, “A Maskil of David” - Psalm 32, “Happy is he who understandingly considers the poor” - Psalm 41, “As the deer longs” - Psalm 42, “For the conductor, do not destroy” - Psalm 59, “For the conductor, on the religious decrees and judgements” - Psalm 77, “A prayer of Moses” - Psalm 90, “Give thanks to the Lord, call out in His name” - Psalm 105, “On the rivers of Babylon” - Psalm 137, “Praise G-d in His sanctuary” - Psalm 150. And one who merits to say them on that day need not fear any longer from the terrible defect of the emission, G-d forbid, for it is certainly rectified through this (92). When thoughts of licentiousness come to one’s mind and he breaks his desire and diverts his mind from them, this is his main repentance and rectification for the defect of the bris that he previously defected, each one according to his situation. 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). For this is the aspect of true balanced (-in the same measure of the sin so is the) repentance, and through this, he extracts the sparks of holiness that fell due to the defect of the bris. And through this, he merits to the rectification of the bris, and through this, he merits to purify the wisdom and voice, as written above in item 23, and he merits peace, through which one can draw the entire world to the service of Him, may He be blessed (see Machshavot ve-Hirhurim, item 2) (Part I, 27, 8). 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.). The graves of true Tzadikim are holy with the actual holiness of the Land of Israel, and the Land of Israel is a great rectification for the defection of the bris. Part II, 109). Now it is easier to withstand the test, for there have already been many righteous and worthy ones who withstood great and numerous tests in this desire, so that now one can easily withstand the test, even a simple person, if he wishes to have compassion on his life in this world and in the World to Come forever. 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). Sichot HaRan 114 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). It is a great prohibition to investigate books of inquiry, for there are several questions that stem from the aspect of the vacant space, for which it is impossible to find any resolution whatsoever, and their resolution will only be revealed in the future. But in this world, it is impossible to resolve them with any intellect. Whoever investigates these wisdoms that stem from there will sink and be lost there forever, for about them it is said: "All who enter it will not return." For it is impossible to find the Blessed Name in them to resolve the questions and confusions within them with any intellect. Only Israel, through faith, transcends all wisdoms and all confusions in the world, for they believe in the Blessed Name and His holy Torah without any investigation or wisdom, but with complete faith. For this reason, Israel is called "Hebrews," because through their faith, they transcend and rise above all kinds of wisdoms and investigations, for they do not need to investigate after the truth at all, since they know the truth truly through their complete faith, believing in the truth as they received it from our ancestors and teachers, may their memory be a blessing. Through this, they transcend and rise above all wisdoms entirely (64:2). Know that there are great righteous individuals who specifically need to investigate these wisdoms, for through their investigation of them, they elevate and extract several souls that fell and sank into them. Therefore, do not bring proof from the fact that we find several great sages of earlier generations who engaged in these wisdoms, for they were compelled to do so, as mentioned above. Due to their immense holiness, they elevated the souls that fell into them, as mentioned above. However, people who are not so great in their righteousness, and all the more so simple people, especially in these generations, G-d forbid that they should look into or engage in them, for they will sink and be lost there forever, G-d save us (ibid., 3). 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). The scholars of nature who seek to demonstrate through their mistaken wisdom that everything is according to nature, G-d forbid, are evil beasts that trample and devour many of our people. For many souls from Israel have sunk into this, G-d save us. These souls are like birds caught in a trap. Therefore, anyone who cares for their soul must flee and save their soul from them, lest their soul be devoured and trampled, G-d forbid, by the aforementioned evil beasts. Therefore, G-d forbid that one should even glance at these books that speak of investigations, even those authored by great Jewish sages, for there is no greater evil than this (Part II, 4:6). 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). The primary service is only through complete sincerity and simplicity without any wisdoms whatsoever. This is the essence of the true purpose, and G-d forbid that anyone called by Hashem of Israel should engage in books of inquiry, G-d forbid, for these are not the portion of Jacob. For in all these wisdoms, there is a stumbling block, the aspect of Amalek, through which one falls and stumbles and can lose their world in a moment, G-d forbid. This is the greatest evil of all evils, and even Jewish books that speak of investigations should not be looked at at all, for they greatly harm the holy faith, which is the foundation of everything. Praise be to G-d, there are now many holy books, filled with ethics and fear of G-d without any investigations, which are not founded on the opinions of the Greek sages, may their name be erased, but their foundation is on the holy mountains, based on the words of our sages, may their memory be a blessing, in the Talmud and Midrashim, and especially those founded on the words of Rabbi Shimon ben Yochai and his colleagues—delve into them and delve into them. In these specifically, and not in books mixed with the opinions of the nations, who deny the essence. From them, save your soul, from them and their multitude, and your soul will be yours as a spoil for eternal life, for worlds everlasting, and for eternity of eternities (19). 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). Through forceful prayer, one merits their mate (9). Through the dances of a wedding, judgments are sweetened (32). The fact that the bride sends a tallit to the groom has a great reason according to the Torah of truth. Similarly, the fact that they proclaim on Shabbat and say humorous words (called gramin), all of this pertains that they proclaim on Shabbat and say humorous words (called gramin), all of this pertains to the wedding according to the truth [see Likutay Moharan, Part I, section 49 at the end]. See also elsewhere regarding all the things done at the wedding: covering the bride, throwing baked goods at the groom, the groom giving a Torah discourse and being compensated for the discourse and given gifts for it, and also the jesters turning themselves about, etc.—all of this is from G-d. Wonderful reasons for these are explained there, and there is no place to elaborate here (Sefer HaRan 86). 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). Through a blemish of the covenant, it is difficult to find one’s mate, and the intentions of Elul are a rectification for this [see Elul] (87).