בנים

Anyone who cries and mourns over an upright man merits to raise his children. One must guard a baby that it should not go [about] with an uncovered head. One who causes his friend to abstain (translator's note: even temporarily) from (the commandment of) be fruitful and multiply (i.e. to engage in kosher relations with his wife, to bring children into the world), will go to Sheol childless.

A man does not need to worry about the income of his children. For, as they grow, their income grows with them. For the sin of (not upholding one's) vows, children die. Change of habitat causes (the ability) to have children. Grown children do not die for the sins of their fathers.

One who forces his wife to have relations with him (even when it is a mitzva), will have children that are not proper (upstanding). But in a place where the Name of G-d is profaned, even grown children die. One who eats meat and drinks wine will have healthy children.

A woman who bleeds (menstrual blood) excessively, her pain in bringing children into the world is greater. What should a man do to have male children? He should marry a woman who is fitting to him, sanctify himself at the time of marital relations, and ask [for sons] from the One to whom all sons belong.

A daughter of a Cohen (Priestly class) who marries an Israel (common class), and a daughter of a Torah scholar who marries one without education (lit. What should a man do to have children? He should spread his wealth to the poor, and cheer his wife before relations with her. Just as it is forbidden to murder a man, so it is forbidden to cut down a fruit tree before its time.

a person of the land), will not have children (lit. seed). Fasting on Thursdays is auspicious (segulah) against the pain of having children. Yoav, who did not leave a son similar to him (in his stead), it is said of him that he died. David, who did leave a son similar to him (in his stead), it is said of him that he layed [to rest]. One who has a daughter first, the evil eye will not have power over him.

The modesty of a woman merits her to have upstanding children. Through the joy of the festivals, and through the proper donning of Tefillin, one's wife will give birth to sons. One who raises an orphan in his home is as if he gave birth to him.

Sometimes, when one does not have children, and others pray for him that he should have, he dies. One who teaches his friend's son Torah is as if he gave birth to him. Forty days (of the beginning of a pregnancy, which is) before the creation of the fetus, one should pray that his wife will give birth to a son.

One who looks at the heel of a woman, or at his wife when she is in her days of impurity, will have improper children. One who is promiscuous causes that his wife will commit adultery on him. One who burns his friend's crops will not leave a son to inherit him. A woman who miscarries her children; at the time of birth - place an apple on her head.

One who lives ten years in the land of Israel and does not have children should divorce his wife, lest he did not merit to [have his lineage] built by her. One who does a Mitzvah (commandment or good deed) and does not finish it, buries his wife and children.

Anyone who begets a child, brings forth a child similar to himself. A man should beware not to cut down a tree before its time, for this harms the raising of his children. One who marries a woman for the sake of money will have improper children, and will lose the money in a short time. One who is involved in learning Torah and acts of kindness will merit to have many children.

All who pursue (giving) charity, merit to have sons who are wealthy, wise, and proficient in the homiletic section of the Torah. One who goes down into his fellow's business (i.e. begins to compete with him) is as if he committed adultery with his friend's wife.

One who thinks about promiscuity, his wife also comes to have such thoughts. And when his wife has promiscuous thoughts, the husks (evil forces) come to her (have relations with her) in a dream, and through this her children die. When a man is delivered into the hands of his enemies, it is as if he lost his children. Someone who had sexual relations with a Kutaite woman (this was a large group that converted to Judaism, but in reality kept serving idolatry), or a male, or had idolatrous contemplations, will not have a son who is a Torah scholar, and if his son does learn Torah, he will be forgetful.

Children do not die for the sins of their fathers, unless they grasp the deeds of their father's in their hands (i.e. One who sanctifies himself in marital relations through conducting himself modestly will have sons. One should be very careful that one's child is not nursed by an evil woman.

continue in their path of sin). Marital relations during pregnancy are beneficial to the fetus to beautify it (literally: lighten it), make it more agile, and possessor of fine form and strength. One who does not hold himself back from urinating, his prayers on behalf of his children will be heard. The fetus develops according to the form of the father and mother.

One who does not have children should accept upon himself (to go into) exile. One should come to synagogue early and stay late, and his children will have longevity (lit.

Good children are a great healing for their fathers. Through falsehood, the children die. Whoever loves the sages will be given sons who become sages. Whoever honors sages is given sages as sons-in-law. Through the sins of (not fulfilling) oaths, also for the sin of desisting from Torah study, also for the sin of (faulty or lacking of) mezuzot, also for the sin of (faulty or lacking of) Tzitzit, also for the sin of causeless hatred, children die when they are young.

One who does not separate from his wife close to her period, even if he has children like those of Aharon, they will die. One who gives ma’aser (tithe) of his money, his children are saved from the sickness of Samkah .

(In contrast,) one who does separate from his wife at that time, he will have sons who are fitting to be legal deciders. Through (smelling) myrtle on Shabbat, one merits having children who will be Torah scholars. A woman who miscarries her children, a segulah (spiritual benefit/protection) for this is for her to bathe a bride before the wedding ceremony. According to how a man eats, so will be his sons and daughters. One whose sons die should not have marital relations during the week, only from Shabbat to Shabbat.

One who does Havdalah on wine at the closing of the Shabbat will have male children who are fitting to be legal deciders. The drawing of a bow on Lag b'Omer is a segulah (spiritual benefit) for children. Also, praying before the pulpit with melody is a segulah for children.

For milk contaminates and milk purifies. (Bathing in) hot water and (anointing one's self with) oil give health to the fetus. One who belittles himself before his rabbi by asking about all his doubts, even though his rabbi embarrasses him (for it) -- through this, he will merit to have a child who is greater in Torah than his rabbi.

Bad mannerism in a person's house is worse than the War of Gog and Magog (a war of immense proportions that, according to prophecy, will take place right before the Redemption). The acts of G-d (lit. Hashem—the Name) follow after the name of a man, for a name has causative [power]. One who raises his voice in order to glorify himself, his children will be brought into captivity.

his children’s days will be lengthened.) One should not treat one son differently than his other sons. One who doesn't have children should [use] oil regularly. Through pursuing peace, one saves his children from death and exile.

Through Channukah and the candles of Shabbat, one will have sons who will be Torah scholars. Sometimes, because of the great love between a man and his wife, she does not conceive. Usually, when barren women conceive, they give birth to a son.

Small children (lit. infants of the house of their rabbi), retribution is exacted upon them, for the (sins of the) generation. Through verbal abuse, children die. A Tzaddik possesses the power to curse a man, that his children will not be proper. One who has the Tzaddik as a guest by him, is blessed with children.

One must teach a child proper behavior (“derech eretz”) from a young age. The songs and praises that are said before dawn are a segulah for children. One who longs to do a Mitzvah (commandment or good deed), but does not merit to do it, through this (longing) he will merit having children who inherit his greatness, and eventually will do that Mitzvah.

It is also helpful for a woman deficient in her milk, and for an evil woman who is bad-tempered. One who deprives someone's livelihood, his children will eventually die. A magnet is a segulah (spiritual benefit) for children.

One who accepts suffering with love will merit to have children who will live long. When a man and his wife wash their hands and give charity before relations, through this they remove the spirit of impurity from the children they conceive.

Someone who does something, and afterwards it becomes a stumbling block for others, good is denied to his children. A year in which there is blessing (in the produce), this is an indication that the Jews will be fruitful and have many children.

One's children die as a result of working with impure names, or sorcery, or believing in them. Violence (lit. beatings) comes upon one's sons through falsehood. Location can also be a cause. One who gives joy to a bride and groom will merit that his wife will birth sons. Also through being careful with candles.

There is woman who raise only girls and not boys. Saying the scriptural passages about Tzitzit with self sacrifice, and with great awe, and also clothing the naked, though this one merits to have male children. A man and his wife who curse each other will not raise their children. A segulah for raising children: Plant any type of crop, and when you harvest it, give it to the poor—do not benefit from it yourself.

A woman who deals in witchcraft, her children die and she becomes a widow. A nursing woman who's milk is deficient, the segulah (auspicious act) for this is for her husband to mourn over Jerusalem. One who casts excessive fear upon his generation, will not uphold wise (literally: wise of heart) children. One who does not have mercy on his children, it is certain (known) that he does not possess a portion of (the) holy intelligence. When he does not review his learning [and forgets it], through this the children die.

A year with abundant rain is a sign that in that year, many sons will be born. Through sexual immorality, one will not raise children. The name Elo-kah (name of the garment of the soul – t.n.), gives protection to children (Job 29:2, explained in Arizal's Eitz Chaim 39:12).

One who strives to assure an income to people who seek G-d, will merit that his children not go off (develop, turn out) into bad ways. Breakage to a door or a window is a sign of weakness in one's children. Contention is a bad sign for [having] children and peace is a good sign.

Through faith in the Tzaddikim, one's children live and prosper. When a male child comes into the world, kindness comes to the world . Children will be fools when their father is bad tempered. Through respecting [your] father, you will merit having male children. One who suffers in the raising of his children (this includes having children), should read the Biblical passages describing the Creation, everyday.

One who causes his father and mother pain will not merit to raise sons. Also, through this reading, one is saved from the accusations of being a thief. A segulah for having children is humbling oneself.

One who pursues peace, through this he will merit seeing his childrens' children. The saying of the Ma'amadot is helpful for [having] children.

Planting a vineyard is damaging to the growth of fetuses. Endeavoring to free captives is a segulah for giving birth. A woman whose children die from the disease called Samkah - that is, Zedushin— should wash them in oil, and then burn this oil afterwards (to heat the water) for a ritual immersion.

One against whom many arise to challenge him on account of his faith; and he stands up against them and makes well-received counter-claims, through this he will merit having many children, and the world will be filled with his seed. The letter hey (fifth letter of the Hebrew alphabet) made out of silver, is a segulah for propagation . Sometimes the construction of the house prevents a woman from birthing, as when the beams are not placed according to their order from the Six Days of Creation.

In such a case, the house is as if it were destroyed, even though it is standing. One must look for a Mohel who is righteous and G-d fearing. For when the Mohel is not fitting, it can happen that the child, [when he is grown,] will not be able to have children (lit.

This destruction comes and harms the woman, and she does not give birth. cause birth). Also, when the Mohel is not fitting, the child can, G-d forbid, come to suffer from "falling disease" (often translated as epilepsy). [A deceased person] who has a son involved in studying the Torah, is as if he never died.

The milk of a righteous woman is good for the baby to have fear of Heaven, and also gives him dominion over this world. Death of one's children, G-d forbid, comes through causing one's friend to fall away from his faith. When there is peace in a country's government, the Jews give birth to master teachers.

One who guards himself in, as well as the season and time of, conjugal relations, that they are balanced - that is to say, that neither he nor the season is too hot or too cold through this, the children born to him will be great sages. A segulah for a woman who is having difficulty giving birth is to hang the keys to the cemetery from her neck.

One who has control over his desires causes that his children will not be drawn to evil ways, that his money is blessed, and that he will not be put to a test. This is also a segulah for becoming pregnant. Children die, G-d forbid, by (the father) seeing (having) a wanton seminal emission. There are trees which, when their wood is used to make one's bed, hinder birth and raising children.

Even a woman who is righteous, but not of respected lineage, will have unworthy children. In a time of abundant grain in the world, it is a sign that males will be born. Conversely, there are trees which promote birth and raising children. One who has had children die at a young age should have his [living] child’s mother make a coat that he should wear always, until he matures.

In a time of abundant wine, it is a sign for the birth of females. One who does not have a son should accustom himself to bring gifts to Torah scholars, and say the section of Torah verses about the first-fruit offering (bikkurim). When the Jews are fruitful and multiply, the non-Jewish nations make new harsh decrees upon us. Self-mortification is helpful for giving birth.

Also, he should increase his study of Talmud, and minimize his study of Aggadah, for studying Aggadah is a segulah for having girls. Thorns are fortuitous for giving birth.

By learning the codes of Jewish law until one is able to render halachic decisions, one causes a number of barren women to conceive. 122. RAK: See Yemei Moharnat and Sichos HaRan 3.

Sometimes, through being held in prison, one is saved from being barren of children. Through charity one merits to have children. 123. RAK: Year 5565. See Chayai Moharan, Discourses Connected to the Teachings.

From elevation and greatness there is no proof whatsoever — for elevation is a thing in itself. Sometimes one does a thing through which one merits greatness and elevation, and once elevated — one does not descend. And we find among the kings of Israel that for one thing they merited kingship for four generations, as it is written (II Kings 10:30): "Your sons of the fourth generation shall sit upon the throne of Israel." He warned very strongly many times to pray with great force — to pour all one's strength into the words of prayer — as is explained at length in his holy books in many places (125). And he said many times that a person must compel himself very greatly toward prayer. Not as some say that one should not compel oneself toward prayer — on the contrary, one must compel oneself very very greatly toward prayer in every way. And even if a person has no enthusiasm and no heart for prayer — even so he should compel himself and pray with force, and through this the heart will be aroused of itself.

Through joy one is saved from the death of children (122). For the kelipah that oppresses them, Heaven forbid, is called Lilith (123), and joy is the opposite of her (124). 125. RAK: See below 74, 75, 121, 299. Likutay Moharan 48; Likutay Tinyana 84.

124. RAK: In Sichos HaRan 3. One who does not listen and submit to the words of the true wise men can become insane. For the primary madness of all the insane is only because they do not submit and listen to the words of those who have understanding. For the insane person — had he listened and submitted to the words of others who are the possessors of understanding — he certainly would not have been insane at all. For even though according to the spirit of folly and insanity that is within him his own view seems correct — nevertheless, if he had submitted to the view of others who have understanding, he would have seen that his view was folly. And this is the essence of the correction for insanity.

He warned very greatly many times about the matter of conversation between oneself and one's Maker — that every person should speak and converse between himself and his Maker, and settle himself deeply as to what he is doing in this world. And he should have compassion upon himself and spread his palms in supplication and entreaty to beseech and plead before Him blessed He that He grant him merit through His great mercies to draw near to His service blessed He. And he should pour out his heart like water before Hashem Yisburach (126).

And he said: this practice of hisbodidus [personal prayer] (127) should be in the language in which one speaks — that is, in the vernacular — for in the Holy Tongue it is difficult to express oneself at length, since most people are not fluent in it (128). But in the vernacular one can speak at great length. And moreover one can express in the vernacular all the needs of one's heart and all that is in one's heart with greater ease (129). 126. RAK: Shivchay HaRan 10. See above 7. See below 117, 299, 234. Chayai Moharan 436-443. Likutay Moharan 108, 156, 259. Likutay Tinyana 25, 93, 95, 101. See the book Hishtapchus HaNefesh.

128. RAK: Likutay Moharan 156.

And this practice of hisbodidus is a very great matter and higher than all else. And he urged and warned about it greatly at all times (130). "Sing to the One Who overcomes them and is joyful" (Pesachim 119a) — for one must overcome Him blessed He, so to speak. For even though it appears to the person that Hashem Yisburach does not wish to draw him near because of the much damage he has done, and even now he does not conduct himself properly as He wishes — even so, the person must strengthen himself very greatly and prostrate himself before Hashem Yisburach and pray and sing before Him. And through this he causes the Holy Blessed One, as it were, to be overcome by him — in the manner of: "You have overcome Me, My son." And this is: "Sing to the One Who overcomes them and is joyful" — for He blessed He is joyful when Israel overcomes Him in this way.

127. RAK: Shivchay HaRan 12. See below 234. Someone who is born circumcised, it is certain that his imagination is good and pleasant.

129. RAK: Rabbainu himself practiced this. (See below 275; Avneiha Barzel 31:36; Shaaris Yisroel 13). And he said regarding this that when a person repents from love, the intentional sins become like merits to him. He explained this in a wondrous and lofty way: that all the damage he did is transformed into holiness and good (134). And this is a very profound matter.

130. RAK: Likutay Moharan Tinyana 95, 105. And concerning repentance he spoke much and said that even if a person repents and then sins again and repents again — even so the repentance was not lost. And the repentance of each time rectifies something. And the main thing is not to despair, Heaven forbid, ever (135).

Regarding what is written in the holy Zohar (131) that for corrupting the Bris [covenant], in particular one who emits seed wastefully, Heaven forbid, etc. — repentance is of no avail. Rabbainu o.b.m. said that the matter is not so — rather repentance helps for everything (132). And he said that this passage in the Zohar has no one who understands its plain meaning except him alone. And the rule is that in truth repentance helps for everything — even for the gravest sins (133). 132. RAK: Zohar Part I, 62b.

131. RAK: Part I, 188b. 219b. 133. RAK: See Likutay Moharan 282; Jerusalem Talmud Peah 1; Zohar Part II, 106b; Rambam Laws of Repentance 3:14; Responsa of the Radbaz 5:6.

134. RAK: Likutay Moharan Tinyana 49.

135. RAK: Yoma 86b. See Likutay Moharan 79, 206. Shivchay HaRan 16.

It is already explained that one should not pay attention whatsoever to the alien directions and strange thoughts and confusions that arise during prayer. Rather one should do one's own part (136) — to proceed in one's prayer in order, and not pay attention to any confusion and strange thought whatsoever — only doing one's own part, and not turning one's face to look at these thoughts at all.

He also said that this is a great benefit — what alien thoughts come upon a person during prayer. For these thoughts are like a wall and a shield before him. For when a person prays properly with great force, the accusers and destroyers come to harm him — but these thoughts stop them, for the accusations become embodied in these thoughts and are detained there. And therefore one should not be confused at all by strange thoughts during prayer.

136. RAK: See above 12, 26. Chayai Moharan 590.

There are Tzadikim who reveal and say immediately what they see. And these Tzadikim — their souls are from the aspect of the letters Mem-Nun-Tzadi-Pei-Chaf [the final forms of letters]. And this is: "The letters Mem-Nun-Tzadi-Pei-Chaf — the Seers said them" (137). These who are from the aspect of Mem-Nun-Tzadi-Pei-Chaf — which is the aspect of contraction [tzimtzum] as is known (138) — what they see and behold, they say, and they cannot retain it within themselves.

But there are Tzadikim whose root is from the aspect of expansion [hitpashtus], and they can retain and hold what they see. For they have the capacity to receive it within themselves and to wait until they deem it proper to reveal — and they reveal it when they see fit.

137. RAK: The final letters. Shabbas 104a.

138. RAK: Eitz Chaim, Gate of the Discourse of the Tzelem. 139. RAK: Chayai Moharan 70.

Concerning prayer: sometimes a person has no enthusiasm whatsoever in prayer, and one must create for oneself enthusiasm and warmth and a burning heart toward prayer. Just as it is found sometimes that a person creates for himself anger until he actually becomes angry and enraged — as the world says in German: "Er schnitzet sich ein Zorn" [he carves himself an anger] (139). Precisely so in holiness — one creates for oneself enthusiasm and burning — then actual burning comes. 140. RAK: Likutay Moharan 282.

And he also said words like these: sometimes when a person wishes to pray or to do any other service of Hashem and he has no enthusiasm, he should pretend to himself that he does have enthusiasm, and through this he arrives at actual enthusiasm. For through the external, the internal is aroused (140). Concerning prayer, Rabbainu o.b.m. told us much. And he warned greatly to compel oneself to pray with great intention, meaning — to bind the thought to the speech with a firm and strong bond, so that one listens carefully, very carefully, to what one is saying in prayer. And this is the essence of prayer with intention. And he did not command to pray with the mystical intentions [kavanos] of the Ari (141) — only with this intention: to listen to what one is saying (142).

And once he commanded one of his followers that he should burn a certain manuscript (143), and he commanded him to do this on Shabbos after prayer — for he was in a place far from there. And he was amazed: how can he instruct him to do this on Shabbos? But he sent word to him and commanded him that he should do thus on Shabbos after prayer, and he fulfilled his instruction (144). And I heard from him that it is very good to pray the entire prayer from a siddur — to look into the siddur — and this helps very much for intention in prayer. And concerning prayer he said: the main thing is that one's heart should be directed toward Hashem Yisburach. And even in a case where one prays without any intention at all, only that his heart is turned toward Hashem Yisburach — this is also precious before Him blessed He (145). And regarding this he taught a Torah that is printed in Likutay Moharan Tinyana (146) beginning with the words: "Prayer needs to be new." For there is a certain teaching that is the Foundation of the World, and all the prayers and all the Torah of the world revolve around it (147).