הרהורים

Through humility, one is saved from thoughts of idol worship. When you are praying and thoughts of idol worship befall you, concentrate on the name “Elohainu” (our G-d. Someone who has bad thoughts, should judge everyone favorably always. Through tears, all lusts become despicable. Someone who does not believe in the Tzadik, as a result, his heart is not right with Hashem, may He be Blessed.

This should not be pronounced). Good thoughts come through confession that is confessed before a Torah scholar. The belt that a Tzadik was girded with -- when you gird yourself with it, it is conducive (segulah) to nullify evil thoughts.

Someone who tells stories that happened to righteous men, through this, good thoughts are drawn to him. Someone who sanctifies himself, and pride arises in his mind, when he breaks the pride, he attains and acquires the Torah.

Through falsehood, the holy covenant (circumcision) becomes desecrated. Crying out nullifies ulterior motives. Learning the four [sections] of the Shulchan Aruch (Code of Jewish Law) nullifies ulterior motives.

Thinking about some Torah [thought] that you innovated is conducive to nullifying alien thoughts. Someone who has bad thoughts should speak disgraceful words to himself. Eating and drinking disturb the thought process. Through anger comes thoughts of idol worship.

When one disparages the Festival holy days, he comes to (having) thoughts of idol worship. Through pardoning of sins, you merit a clean heart. Through compassion, lusts will be nullified from you.

One who sits among lewd people or in a place where there was lewdness, through this, he comes to evil thoughts. Through drunkenness, thoughts of idolatry come. Through love for women, honor is taken away from you. Also, your wife does not grasp the seed, and miscarries, and at the time of birth, the child dies.

The evil inclination only craves something forbidden to him. Lusts -- the loving-kindness of Hashem, may He be Blessed, is clothed in them. Through strife comes thoughts of idol worship. Also, a house in which there is strife will be a house of idol worship.

Through the eyes, the heart craves. Through the lusts of the heart, it is impossible that something [impure] will not cling to you. When a man or woman thinks at the time of marital relations about some non-Jewish man or woman, and the thought is with love for that non-Jewish man or woman, then the child who is born from these relations will abandon the Jewish faith.

Regarding thoughts of promiscuity, it is conducive to drink a laxative. The evil inclination does not rule except on what his eyes see. (Someone who reaches) twenty years old and has not married a woman, all of his days he will have thoughts of sin.

Prayer with heartfelt concentration opens all the supernal doors. Someone who has thoughts of idol worship should not carry with him any gold. Someone who commits a sin and afterwards thinks about doing more, even though he doesn't do it, is punished for the thought.

When foreign thoughts come to a person, he should raise his voice as if he were crying, and through this, the foreign thoughts will depart from him. To push away the evil inclination, say, "The Merciful One berates the Satan (Rachamana nigahr bey baSatan)." The coveting and evil thoughts which arise in the heart suddenly, which are not in a person's power to prevent, one is not punished for them, unless one repeatedly thinks about them.

Through oaths and curses come bad thoughts. Through having trust (in G-d), evil thoughts will not come to you. For most bad character traits, it is good to bloodlet. Through eating fish, lust is increased.

Grinding the teeth is conducive (segulah) to nullifying evil thoughts. Someone who eats through the merit of his forefathers, thoughts of idol worship befall him.

According to the place in the prayer, so do the holy sparks clothe themselves in distractions and come to a person in order to be rectified. One who looks at nakedness, his hardness becomes aroused. One who belittles the Festival holy days, it is as if he worships idols. Someone who has faith, the Holy One, Blessed be He, protects him from coming into the grip of [bad] thoughts, and he proceeds to That World [to Come] without sin, and the Holy One, Blessed be He, helps him.

[Learning] Tractate Yadayim (hands) is conducive (segulah) to nullifying bad thoughts. Someone who has enjoyment from something heretical, he will eventually be compelled to idol worship. When someone holds himself back from sins and seeks atonement, this causes that he will not even sin in thought.

Someone whose prayer is only for the sake of the Divine Presence, will not have foreign thoughts come to him. Afterwards, when he has relations with his wife and bears a child, the child will be an apostate. A sash is a remedy for [bad] thoughts. Someone who has thoughts of women, the way to nullify them is by not deceiving people ...

Through peace, His Name, may He be Blessed, is elevated. And from within this discourse he began to speak and explain the entire awesome matter — how he sustains himself in the time of simplicity from the way of the Land of Israel. And that through this they sustain all the simple ones of the world (what is called "prostakis") — whether scholars and Torah masters when they are idle from Torah; whether simple people who are complete "prostakis." Even the nations of the world need to receive vitality etc. etc. — all as is explained in the section mentioned above — see there well. And included in this is what is contained about his entering the aforementioned dwelling, for it is explained there: "And also now here in the Diaspora, Israel sometimes come to a place etc., and Israel come there and conquer the place and sanctify it so that it becomes a Jewish place — this is also the aspect of the Land of Israel." And one could say "you are robbers" etc. — but through "the power of His deeds" (Psalms 111:6) — through this we have the power to conquer the entire world and sanctify it with the holiness of Israel. For He blessed He created it, and with His will He gave it to them, and with His will He took it from them and gave it to us etc. (Rashi on Bereishis 1:1 mentioned) — as is well explained there. And he completed the entire matter of that Torah.

The ritual fringes are a fence (safeguard) for lewdness. Through visiting the sick, one is saved from the evil inclination. Someone who guards himself from thoughts of idol worship merits to have constant faith (confidence in G-d), to the extent that he does not worry what he will eat tomorrow, and he is on the level of "Blessed is Hashem day after day." Through this, the Holy One, Blessed be He, perceives no wrongdoing and sees no iniquity in him, and anyone who touches him, it is as if he touched the pupil of His eye.

Through homosexuality comes thoughts of idol worship. One who thinks (desires) of a Cuthite [non-Jewish] woman, comes to thoughts of idol worship. Regarding thoughts of idol worship, one should rouse in one's mind and one should accept upon himself to get involved in acts of kindness, and through this, he will desist from thoughts of idol worship.

At the time that they are involved in Torah and acts of kindness, their [evil] urge is placed under their control. Through thoughts of idol worship, one's breath becomes shortened, and he derives no pleasure from good news.

Someone who has relations with a Cuthean [non-Jewish] woman, draws down filth unto himself. Studying codifiers of Torah law nullifies thoughts of idol worship. Through the establishment of unqualified judges, comes thoughts of idol worship.

When thoughts of idol worship come to a person, and he nullifies them by thinking of his faith in [G-d], then his thoughts become an aspect of dew of blessing. This is caused by Hashem, may He be Blessed, in order that he should remind himself to fix the evil thought which is the cause of that illness.

Also, through this, his mind has fortitude and does not ever become confused; even when the mind becomes tired from pondering some deep concept, then the Holy One, Blessed be He, arranges for him thoughts which relax his mind. When a person goes out to the market and is fearful lest he come to evil thoughts from what he sees, that he might see attractive women, he should recite the verse, "Behold, their brave ones (angels) cried out … (angel of peace cried bitterly)" (Isaiah 33:7).

And afterward he came in great joy and commanded to sing "Azammer Bishvachin" immediately (315) before the washing of the hands for the meal (which was his way always to sing after the blessing of HaMotzi). And even in those times when he was very weak, usually there was no singing at all — but now from the greatness of the joy he commanded to sing immediately. And he himself was singing together with us. And afterward he spoke and conversed with us much in great joy and in true wonderful and awesome charm. And he sat the entire meal in great joy and spoke and conversed much with us and greatly strengthened us very very much in many many forms of speech — and some of this is printed. And then he cried out from the depth of the heart: "Gevald! Zait aich nit meyaesh!" [Oh! Do not despair yourselves!]. And he said in this language: "Kein yiush iz gar nit farhandn!" [There is no such thing as despair at all!] (316). Through this, he will be saved from seeing. Someone who has thoughts of idol worship, should know that the hand of the nations of the world will reign upon him.

When thoughts of idol worship come to a person, he should know that they are judging him Above. In a city that has fairs and big market days, there are many thoughts of idol worship. A segulah (auspicious for protection) for this is to toil in Torah on market days, and thoughts of idol worship will not come to him.

When thoughts of idol worship come to a person, he should know that he will come to some illness or some accusation from a governing official. One who has thoughts of having relations with a gentile girl, it is certain that he will experience some downfall, or his wife and children will get sick.

Through thoughts of idol worship, one will ultimately need to make use of holy names. Through thoughts of idol worship, enemies come and become elevated over a person. To nullify promiscuous thoughts, one should imagine the image of his father. Good advice regarding evil thoughts is to get mad about something. This is alluded to in the verse, "Rage and do not sin". [I heard from our master, of blessed memory, that the intent is to rage and get angry at oneself. This is hinted at in the words of our rabbis, of blessed memory: A person should always enrage his good inclination over his evil inclination, as it is written, "Rage ..", that is, to rage and get angry at oneself.

Through tithing, thoughts of promiscuity are nullified. But not to, G-d forbid, actually get angry, because the sin of anger is extremely grave, as is known.]

Sometimes, it will arise in a person's thought that he will think about some illness. Also he rebuked us then to sing many zemiros on Shabbas (322), and not to look at any obstacle from certain people sitting at the table who seem to not desire this — rather to strengthen oneself to sing zemiros with joy. And to conduct the table the entire day of Shabbas with great joy, for the main thing is joy on Shabbas.

320. RAK: See Beitzah 16a.

Thoughts of idol worship, thoughts of immorality, bloodshed and evil speech come to someone who is accustomed to making vows, but they become nullified by the leader of the city, who arranges the fines and taxes upon each person, according to the amount that each one can handle. 321. RAK: See above 12, 14. See below 260.

When one nullifies thoughts of idol worship, through this, all of his sins are forgiven. 322. RAK: See Chayai Moharan, Service of Hashem, 77.

Gazing to the east nullifies promiscuous thoughts. Crying nullifies promiscuous thoughts. The nullification of thoughts of idol worship comes through [holy] enthusiasm. When he was in Uman he heard in his home the voices of those crying over the cemetery (323) — over the graves of their forebears, as was their custom to cry out and pray there with a bitter voice as is customary. And once he heard a woman who was crying out there over her father's grave: "Father! Father!" in a very bitter voice. And his daughter, may she live, was standing next to him then. He answered and said to her: This woman cries out with full intent — "Father! Father!" — but her father is not here at all. And he said then that it is good when coming to the graves of forebears to say to the deceased who dwell around and around the grave of their father and mother and the like who come to him — to ask of them that they inform him that his son or daughter has come to him. For certainly not all the deceased depart from the place of their burial to a place where they are disturbed — for many rest upon their graves. Therefore it is good to inform them so that they will inform the father etc. (324).

Through deception, one comes to thoughts of promiscuity with a non-Jewish woman. And things such as these have already been recorded earlier, for such was his way in holiness — to speak and converse with his wondrous wisdom and during the discourse not to understand his intent, and afterward to understand retroactively his holy intent. In particular regarding this matter of coming to his grave — about which he spoke much explicitly and in hint many times — as is already explained [in what was said about his designating two witnesses as mentioned above] (325).

319. RAK: This discourse was said between the Ninth of Av 5568 and Rosh HaShanah 5569. 323. RAK: See Chayai Moharan, His Sojourn in Uman, 33.

And he said then: But by a Tzadik one does not need to worry about this — that perhaps he is not there. For the passing of a Tzadik is only like one who goes out from one room to another room. And he illustrated this to his daughter about himself: just as I am now in this room and afterward I go out from this room and enter the second room and close the door after me — if you come to the door and cry out "Father! Father!" etc., would I not hear your words?! Such words were heard from his holy mouth several times — that he hinted to each and every one how great is the virtue of one who merits to come to his holy and awesome grave. For certainly he will hear his words and help and save him in all that is possible. 324. RAK: See Shivchay HaBaal Shem Tov 161.

325. RAK: See above 141. Yemei Moharnat 45.

I heard in his name that he said: he had already said several Torahs about his illness (326). For after coming from Lemberg he mentioned almost in every Torah the matter of the lung — for this was his illness, for he had the cough [tuberculosis], may the Merciful One protect us, which is an illness of the lung. And he said: according to the abundance of the Torahs he said about this, he should already have been healed by now — but the deficiency is from the deficiency of faith of the listeners, whose faith is not strong enough.

326. RAK: The Torahs 2, 5, 7, and 8 in Likutay Tinyana explain the matter of the lung.

328. RAK: See below 165.

He related that once in his youth he was at a certain rabbi's home etc. And he said that at that time he still had not attained the level of now — that he could speak with the world and even so be attached to Hashem Yisburach and engage in Torah literally. For do you think that one arrives at all the levels all at once?! This is not so — rather one must toil greatly and exert greatly in one's service (what is called "hariven") before one arrives at any good level. And then it was hard for me to be together with the world, because he wanted to engage in the service of Hashem (327). And so he said many times when he was telling about the great heights of his attainment etc. — he was accustomed to say: "Ich hob ober zeyer giharvet — ich hob asach gifost" [But I very greatly labored — I fasted very much etc.] (328). Once after Shavuos in the holy community of Zaslov (329) he said before me in a tone of complaint: How does one merit to be a Jew? (330). And I was very astonished before him at this — according to what I knew of his greatness and service from before, which it is impossible to measure in the mind at all — and he still appeared in his own eyes as if he had not begun at all.

327. RAK: See Shivchay HaBaal Shem Tov 98. He answered and said: Was it not so — at the time when I was laboring for the service of Hashem, it did not occur to me that I would merit this: and I did not know at all anything of what I know now. And did it occur to me to yearn and long to know what I know now?! For I did not know at all of any existence or knowledge of this attainment — to yearn and long toward it. If so — also now — who knows what there still is to attain and what I will yet be able to merit?! And understand. Afterward he said: But this is my consolation — that the entire day I spend only on Torah and prayer.

329. RAK: Rabbainu traveled to Navoritch with his wife before Purim 5567, and from there to Zaslov. There his wife passed away on the night of Shavuos.

330. RAK: See Shivchay HaRan 34. I heard from the mouth of the man who served him in his youth at the time when he engaged in fasts (as explained in the discourses beforehand). And the man mentioned related before me: that once Rabbainu o.b.m. fasted from Shabbas to Shabbas (331), and in the middle of the week on Wednesday, blood came out from his nose and from both his eyes and from both his ears and from his mouth. And the man cried out before him and said he would make a commotion in his house over having become so weak. And he appeased him with his wisdom and said to him: this is the way — that the fast becomes more intense in the middle of the week. Do you not see that tomorrow it will become lighter for me? Until the man was compelled to be silent — for he had made him swear first not to reveal his fasts to anyone. Once he fasted from Shabbas to Shabbas, and in the middle of the week he was compelled to lie in his bed, and he hung his leg up on the bar and the like — from the extreme weakness.