ערך תמימות

What is brought in the holy Zohar — that for the blemish of the bris, teshuvah is not effective — but even so, through complete faith in the sages, even this sin can be repaired through the power of the holy Torah, which draws sweetening from the aspect of the supernal wisdom [chochmah ila'ah]. When a person sees that he has crookedness in his heart — especially when he has, G-d forbid, much crookedness in his heart — then he must make himself like an animal and set aside his mind entirely — as if he has no mind at all. And rely only on faith. And go only in temimus [wholeness] and peshitus [simplicity] alone. And then he merits afterwards to great da'as — the aspect of the expanded consciousness [moichin] of tefillin.

All the crookedness in the heart of many people — who say that they are unable to engage in the service of G-d because of deficiency of livelihood and other sufferings and obstacles, G-d forbid — all of this derives from the aspect of the confusion of the question of tzadik v'ra lo, rasha v'tov lo [why the righteous suffer and the wicked prosper]. For this confusion confuses many people. And even one who does not enter this question into his thought at all — even so, all of — [all of] — the aforementioned words derive and flow from there. And the essential repair for this is only temimus and simplicity: to cast aside all the wisdoms — and not to contemplate at all regarding His ways, blessed be He. And to know and believe — and believe — that "the ways of G-d are straight" [Hosea 14:10]. And to overpower oneself in all that passes over him — to seize some good each day — as much as possible. For lais yoma d'lais bei tava [there is no day that does not have good in it]. And to not deliberate at all regarding His blessed judgments. For this is the essential faith: to believe that everything is from G-d — and not to contemplate at all regarding Him. For He is righteous and upright. And through this itself one sweetens the judgments. And merits to draw close — [to draw close] — to G-d specifically through all that passes over him.

Every person must look into his own soul — that he not depart from the ways of true temimus. And to search his ways at all times. And to guard his soul very much — that the baal davar should not divert him from the truth, G-d forbid, through the futile wisdoms that are so common now in our many sins. And that he not invert truth to falsehood and transgression to commandment for him, G-d forbid. For this is the worst of all, G-d forbid. And he should remind himself at all times — that he is not pure in the matter of the desire for sexual union. And through this — the vessels — [the vessels] — of his brain are not in perfection. And even if he is established and known as a great scholar and pious person — even so, since he knows within his own soul that he is not pure and clear in this matter in full perfection as is proper — and therefore his grasp of the mind is not in perfection — therefore immediately when the baal davar wishes to divert him from the path of true temimus even by a single point — even though it seems to him that the Torah mandates such — he must fear for his soul and consider: perhaps — [perhaps] — he is erring in the matter. And this thought and view derives in him from the aspect of: "if he has not merited — it becomes for him a deadly poison", G-d protect us — said of one who has not yet merited the perfection of the vessels of the brain through the repair of the bris in perfection. Therefore — he — [he] — must be especially careful not to mislead himself and not to invert the words of the living G-d, G-d forbid. And he must be especially, especially careful in this matter regarding controversy. As we have already seen many souls who went down to the pit alive, G-d protect us, through having multiplied controversy against the upright because of the error of their mind — and it seemed to them that their intention was for the sake of Heaven. As is explained in the inner teachings. And also for himself alone in the service of G-d — one must also cry out and wail greatly to G-d, that He lead him in the straight and true path always. Perhaps he will merit to draw close to G-d as is proper. And as King David cried out much about this — as explained in the inner teachings. For one needs a very great merit and a very great salvation and very great compassion — and great striving and great toil all the days of his life — to merit to weigh out his ways in truth at every time and to walk in the holy path truly and truthfully and not deviate right or left. And not to mislead himself in any matter, G-d forbid — on account of the imperfection of the vessels of his brain. But at the very least — when one guards himself from deviating at the very least from the ways of temimus — then he is at least certainly protected from utter stumbling, G-d forbid. For "he who walks in wholeness walks securely" [Proverbs 10:9].

Every person who feels in himself that he is not holy as is proper — must humble and nullify himself before G-d. And not wish to go in matters too great and too wondrous for him [gedolos u'niflo'os mimenu] — to draw upon himself the aspect of the holy spirit, the spirit of prophecy. Since he knows that he is far from this. And if he wishes to draw upon himself the aspect of visions and sights — he can cause himself even more and more ruin. As very many have stumbled in this. Rather, he must go in temimus and beseech G-d to be in his aid — to emerge from his insignificance. And to merit to sanctify himself as is proper. And then — if he merits and is worthy of receiving the holy spirit, through the path of holiness, in perfection — G-d who is good will do with him as He wills.

In truth there is no person who does not have his hour [sha'ah]. But many lose their hour — in which they could have succeeded physically and spiritually — through their futile wisdoms. Through pressing the moment [dochek es hasha'ah]. As our Sages of blessed memory said: "Whoever presses the moment — the moment presses him." For G-d fulfills: "with the wholesome You act wholesomely, and with the crooked You act crookedly" [Psalms 18:27]. And since he is crooked and wishes G-d to immediately fulfill his desire — and when he does not have what he desires, he says that it is impossible in this way to serve G-d — it is thus found that he is crooked and deliberates regarding His blessed attributes. And then G-d also acts crookedly with him — and the moment presses him. But one who goes in temimus and truly believes that G-d is certainly righteous and upright — and that the sufferings and hardship he endures are all for the good — for his hour has not yet come. And fulfills: "It is good to wait in silence for the salvation of G-d" [Lamentations 3:26]. For sometimes G-d does not give the person the needs of his salvation immediately — until he multiplies prayer about this. For "G-d longs for the prayer of Israel." And also in prayer it is forbidden to press the moment — as explained elsewhere. And sometimes the salvation is delayed still for other reasons. And therefore one must go only in temimus — and believe in the uprightness of His blessed judgments — and always multiply prayer for everything. And then certainly the moment stands [favorably] for him. For certainly the hour of his salvation will come. And as is explained in the words of our Sages of blessed memory: "Whoever makes himself whole [mistemim] — the moment stands favorably for him, etc."

One who goes in temimus — he is the essential beloved child before G-d, as explained in the inner teachings. And one who goes after the futile wisdoms and cunning schemes [armimiyos] of vanity — which are like actual divinations [nachushim mamash], G-d protect us — he is the aspect of crooked and twisted [ikaish u'fsaltal]. And G-d fulfills with him: "with the crooked You act crookedly" [Psalms 18:27]. And he is the aspect of one with a blemish [ba'al mum] — which is the opposite of wholeness [temimus] — which is the language of completeness [shleimus].

The essential [means by which] G-d takes glory in Israel before all the nations is through their true ways of temimus. And this is the aspect of: "There are sixty queens, etc. — one is she, my dove, my perfect one [tamasi]" [Song of Songs 6:8–9] — specifically tamasi — the aspect of temimus. Completed and finished. Praise to G-d, Creator of the world. Concluded: the book Aitzoas Yesharoas with the help of the Rider of the Heavens and the Arranger of the orders (The following is from the translator, not from the original text.) These final sections bring the Aitzoas Yesharoas to its completion with some of its most philosophically profound teachings: The complete translation of Aitzoas Yesharoas spans 39 sections and over 300 individual entries — from Alef to Tav — gathered from the holy books Likutay Moharan and Likutay Halachoas of Rav Nassan of Breslov, of blessed and holy memory, together with portions from Likutay Aitzoas HaChadash and other sacred works. May we merit to fulfill them in truth, to return in complete teshuvah, and to do the will of G-d with a full heart. Amen, so may it be His will. Na Nach Nachma Nachman MayUman! 🌟

One who goes in temimus — he is the essential beloved child before G-d, as explained in the inner teachings. And one who goes after the futile wisdoms and cunning schemes [armimiyos] of vanity — which are like actual divinations [nachushim mamash], G-d protect us — he is the aspect of crooked and twisted [ikaish u'fsaltal]. And G-d fulfills with him: "with the crooked You act crookedly" [Psalms 18:27]. And he is the aspect of one with a blemish [ba'al mum] — which is the opposite of wholeness [temimus] — which is the language of completeness [shleimus].

The essential [means by which] G-d takes glory in Israel before all the nations is through their true ways of temimus. And this is the aspect of: "There are sixty queens, etc. — one is she, my dove, my perfect one [tamasi]" [Song of Songs 6:8–9] — specifically tamasi — the aspect of temimus.