מַחֲשָׁבוֹת וְהִרְהוּרִים

The primary matter is to guard one's mind [לִשְׁמוֹר אֶת הַמֹּחַ] from turning sour — that is, from becoming defiled through evil reflections and evil thoughts. One must also guard one's mind from reflecting on lusts: both the lust for money — which lust overpowers every person because of a deficiency in faith in Providence — and other lusts. For reflections of lust stupefy the mind and cloud it. And through this it is impossible to pray — meaning that even when one prays, one feels no vitality or light in the prayer. And through a mind stupefied by lustful reflections, it is impossible to rejoice in any good deed or any good point. And also materially one is always dwelling in sadness and worries, G-d have mercy — because of the stupefaction of one's mind one does not feel Hashem's kindnesses, may He be blessed. And it is impossible to prevail in joy and rejoice in the expanses that Hashem, may He be blessed, expands for him at all times. And when one does not feel Hashem's kindnesses, it always seems as though things are not well, G-d forbid. Therefore one must be very careful of evil reflections — just as one must be careful of chametz on Passach — for lustful reflections and evil thoughts are the primary chametz and leaven [חָמֵץ וּשְׂאוֹר] that prevent a person from the path of Torah and true fear of Heaven. And to preserve the clarity and purity of the mind is possible only through prayer and true supplications from the depths of the heart, and through genuine closeness to the true Tzadikim — meaning study of their books and fulfillment of their counsels — as explained in Likutay Halachos in many places.

When reflections of licentiousness come to a person's thought, G-d have mercy — which can cause him lust for adultery or a nocturnal impurity, G-d forbid — and he subdues the lust and diverts his mind from the evil reflections, as explained in the books of the Rebbe, of blessed memory: that when evil reflections come to his thought, he should introduce into his mind thoughts of Torah, prayer, or commerce — and then the evil thoughts will depart on their own. And when a person conducts himself thus, this is the very essence of his repentance and rectification for the blemish of the bris, for evil reflections, and for the lust for adultery in which he was previously immersed. Therefore a person must not fall in resolve when evil reflections overpower him — on the contrary, he must know that through them his primary rectification and repentance comes: precisely when evil reflections arise in his mind and he prevails to introduce into his mind good thoughts of Torah or prayer — or even of kashrus commerce, in order to divert his mind from the evil thoughts, as described above — this is the essence of his rectification and repentance, as stated. And through this he rectifies everything he corrupted through the blemish of the bris in which he was previously immersed. And when one fulfills the counsel of rectifying the mind as described above, one merits rectifying the bris — that is, the rectification of thought, which is the primary rectification of the bris. And one merits pure wisdom and a clear voice [קוֹל זָךְ] — that is, the wisdom of truth, a voice of truth with no admixture of error and falsehood. And one merits peace, through which it is possible to draw the entire world close to Hashem, may He be blessed, as explained in Likutay MoHaRaN Part I, §27.

When a person introduces into his mind and intellect alien thoughts of lusts, or alien wisdoms and inquiries that distance a person from fear of G-d — he causes great harm to his soul. For such thoughts greatly obstruct one from walking in the path of pure Jewishness. And through them his true and holy intellect is diminished and reduced — the intellect with which Hashem, may He be blessed, created him. And one must know and remember that in Likutay MoHaRaN §35 it is explained that the true intellect of a person is the soul. And through alien thoughts — evil thoughts — the soul is greatly damaged. For the alien thoughts occupy the place of the mind. And through this the true intellect is pressed and diminished. For through evil and false thoughts a person becomes wise in his own eyes, and it seems to him that everything is as it appears to him and as he understands with his distorted intellect — and then he distances himself from the path of Torah. And through these thoughts all evil traits and lusts arise and intensify within him. From this we learn that all blemishes and iniquities flow from evil thoughts. Therefore every person is obligated to guard his intellect and thought very well, and not to allow any evil reflection to penetrate his mind, and likewise not any alien wisdom or inquiry that are contrary to simple and wholehearted faith — for these distance him, as stated, from fear of G-d and simple faith, which are the foundation and root of all Jewishness. And the primary repentance and rectification for all iniquities is that the person prevail to distance from his mind and intellect evil thoughts — as described — and especially heresies. And when a person sanctifies his intellect — that is, his soul — with good thoughts, always reflecting in thoughts of fear of G-d and true faith, and especially when an evil reflection arises in his mind and he banishes it, and prevails to introduce into his mind good thoughts of Torah, prayer, or faithful commerce, as described above — through this he elevates everything to its root — to Hashem, may He be blessed, for He is the root of all things — and this is the primary repentance. And one must also know and remember that the primary counsel for being saved from alien thoughts and evil reflections is only through abundant prayer. That is: one must multiply prayer and supplications to Hashem, may He be blessed, in order to be saved from alien thoughts and evil reflections. And it is also explained in the writings of the Ari, of blessed memory, that evil thoughts are called "a flood, the depths of the sea" [מַבּוּל, מְצוּלוֹת יָם] — and because of this King David, peace be upon him, cried out to Hashem: "Let not the floodwater sweep me away, and let not the deep swallow me", as stated in Psalms 69. And one must also greatly prevail to use the counsel of §2 — as described there, that when alien thoughts penetrate the mind one must prevail and introduce in their place thoughts of Torah, prayer, or kashrus commerce — and then the evil will be nullified on its own. For two thoughts cannot be present simultaneously in the mind, as explained in the books of the Rebbe, of blessed memory. And when the good thoughts come to dwell within him, the evil thoughts leave him. And the primary counsel is, as stated, prayer and supplications. May Hashem, may He be blessed, help us to understand that one must request of Him the healing of one's thought — as one requests, G-d forbid, in a time of illness the healing of the body — in order that we be able to prevail and fulfill the counsels that pertain to the rectification of thought, as explained in Likutay Eitzos, and then we will certainly merit with Hashem's help the healing of thought spiritually and materially.

When a person thinks, G-d forbid, evil thoughts of lusts, heresy, sadness, or melancholy — these cause stupidity of the heart [טִפְּשׁוּת הַלֵּב]. That is: through these evil thoughts the heart is stupefied from understanding truth. For all thoughts flow from the heart — therefore if one thinks good thoughts, the heart grows wiser and is purified from evil. But if one thinks, G-d forbid, evil thoughts, then his heart is sealed and stupefied and he cannot understand truth in any matter. For a person's understanding dwells in his heart, as stated in the holy Zohar (Introduction to the Tikkunim, "Patach Eliyahu"): "Binah libbah" — "understanding is in the heart" — meaning a person's understanding is in his heart, and through evil reflections the heart is sealed and stupefied, as described above. And one who thinks, G-d forbid, evil thoughts is as one who destroys the world. For the primary thing in the world is the person, and the primary thing in the person is his intellect and the understanding of his heart. And when a person destroys his intellect and the understanding of his heart through evil reflections, he is like one who destroys the entire world — for every person is a world unto himself. But when he thinks good thoughts of how to strengthen himself in fear of G-d, good deeds, and good character traits, he rectifies the entire creation — which is a great good for him and for the entire world. And when a person guards himself from evil thoughts, and even when they penetrate his heart he removes them through the counsels explained in Likutay Eitzos in many places, and strengthens himself to think only good thoughts — he will merit that miracles and wonders [נִסִּים וְנִפְלָאוֹת] are accomplished through him in the world.

All of a person's rectification and corruption, G-d forbid, depend upon the thoughts of the heart. That is: if one thinks good thoughts, this is a great rectification for him — but evil thoughts cause him great corruption. For the primary inclinations are the thoughts and wisdom of the heart. Good thoughts are the good inclination, and evil thoughts are the evil inclination. May Hashem, may He be blessed, save us from evil thoughts and reflections, and help us to always think good thoughts.

A person who guards himself from evil thoughts and always thinks how to serve Hashem, may He be blessed — that is, who always thinks in his heart how to strengthen himself in fear of G-d and Torah observance, and always thinks thoughts of how to be saved and not to be subdued before obstacles, confusions, and burdens that wish to prevent him from fear of G-d and Torah observance — through this his heart is purified from evil thoughts, and he merits good character traits and good deeds, and merits to accept upon himself the yoke of Heavenly kingship [עֹל מַלְכוּת שָׁמַיִם] in completeness — meaning he always strengthens himself in good character traits and good deeds for the sake of Heaven in truth, which is called the yoke of Heavenly kingship. He also merits prayer in truth and complete repentance, and the secrets of the Torah are revealed to him — that is, he sees and feels the true views in the Torah that are alluded to in Torah study in the way of secret. As stated in the words of the Sages (see Zohar, Ha'azinu 294) that Moshe Rabbeinu, peace be upon him, knew the hidden secrets of the letters — that is, the true views alluded to in the letters of the Torah in concealment and secret. In the future all Israel will know from the secrets of the Torah mentioned above — that is, from the true views alluded to in the Torah in secret and concealment. But even now, a person who yearns and always thinks thoughts of how to strengthen himself in fear of G-d and Torah observance, and especially one who guards his mind carefully from evil thoughts as described above — merits to understand this. And through this the kingdom of wickedness is nullified from him — that is, he is saved from evil character traits and evil deeds called the kingdom of wickedness — and the holy kingdom is elevated and magnified within him — meaning good character traits and good deeds called the holy kingdom are magnified within him. And through strengthening himself in good thoughts, good character traits, and good deeds — he causes Israel great vitality, abundance, wealth, and blessing without limit.

All the thoughts that arise in a person's mind enter into speech. That is: all of a person's thoughts go forth from between his lips. For at the time he is thinking his thoughts, his lips express those thoughts — even though he does not feel this, because the expression of thoughts through speech is of very great subtlety: the voice of the thought as expressed through speech is so subtle that it cannot be heard — and therefore it is difficult to feel this. But the truth is certainly so: all thoughts must pass through the vessels of speech, as stated in the holy Zohar : "Rechushei merachshan sifvosoi" — "his lips murmur" — meaning that everything a person thinks comes to expression on his lips. Only since the speech of the lips is of very great subtlety, the voice of the thoughts is not heard as actual speech. But a person who merits a clean and pure sense of hearing hears the voice of the thinker at the time he reflects in his thoughts.

There are people who have evil reflections of idolatry or licentiousness, G-d forbid, that overpower them greatly during prayer. And there are people in whose presence, during prayer, the image of idolatry or other evil thoughts appear, G-d have mercy, confusing their mind precisely during prayer and causing them great sufferings. And despite their efforts to prevail and push away the imaginings — shaking their head this way and that to banish the evil thoughts from their mind — it is to no avail. On the contrary: the more a person suffers and strives to banish these thoughts, they intensify — for this is the nature of confusions and imaginings: the more one thinks about how to push them away from one's thought, the more they intensify. Therefore the primary counsel for pushing them away is not to take notice of them at all — but rather to introduce into one's mind what one is currently engaged in — whether Torah, whether prayer, whether faithful commerce — and not to be precise and not to take heed of these evil reflections and vain imaginings, and not to reflect on them to ascertain whether they have already departed from one's mind. And through immersing one's thoughts in the good deeds in which one is engaged — through this the evil will be nullified on its own, as described in §2. But one must know that this counsel is only for the moment — the primary way to be saved from evil thoughts entirely and always is through purifying and sanctifying one's body from evil character traits and evil deeds. And one must prevail to engage in good deeds and draw close to the true Tzadikim and fulfill their counsels — and through this one will be saved from all manner of evil thoughts and evil reflections, and from all manner of confusions and imaginings, and will merit rectification of the mind and rectification of thought.

One must also know and remember that sadness greatly harms thought — for through this evil trait, confusions and imaginings overpower the person. Therefore one must be very careful not to fall into sadness even because of the intensification of confusions and imaginings. And one need not be alarmed and afraid of confusions and evil reflections — but rather divert one's thought from them, as described in §2, and turn one's mind from the imaginings — and they will be nullified on their own, as described. And one must always strengthen oneself in the trait of joy through contemplating the kindnesses and goodnesses that Hashem, may He be blessed, does with a person at all times — in health, livelihood, etc. And whoever has, G-d forbid, sufferings — must strengthen himself in faith and trust that the sufferings will certainly be sweetened. And one must contemplate carefully Hashem's kindnesses that He does with the person even within the sufferings — as the Rebbe, of blessed memory, interprets the verse : "In my distress You expanded me." That is: even in a time of sufferings, G-d forbid, the Holy One, blessed be He, expands the person and bestows upon him kindnesses and goodnesses. And one must prevail not to fall, G-d forbid, into sadness and despair. And one must remember that Hashem, may He be blessed, conducts all of a person's years on earth with some sufferings and some kindnesses and expanses. And precisely through these variations the person has the possibility to be aroused to fear of G-d and faith in Providence. Therefore a person must remember in his days of suffering, G-d forbid, that it is forbidden to sink into sadness — and especially not into despair — for the sufferings will certainly be sweetened and will not always be his portion, as the verse states: "For I will not contend forever, nor will I be angry forever" . "For Hashem will not cast off forever" — meaning that Hashem, may He be blessed, will not, G-d forbid, abandon the person forever. And so it is explained in all the books of truth, and especially in Likutay Halachos in many places, that the sufferings that come upon a person are only to arouse him to fear of G-d and Torah observance, each person according to his level. And when the person is aroused as much as he needs to be aroused — then Hashem, may He be blessed, takes the sufferings from him and deals with him with kindness and mercy in all matters where he needs salvation — also materially. And spiritually a person must gladden and invigorate himself with the good points he finds within himself, as explained in Likutay MoHaRaN in the Torah : "I will sing to my G-d while I yet exist." And not to fall into sadness and melancholy because of the spiritual state that does not settle the mind — that he does not fear sufficiently. For it is explained in the books of the Rebbe, of blessed memory, that one must yearn — but without any pressure or sadness — for the highest level, and to invigorate oneself and rejoice greatly with the few good points one finds within oneself. Through the true counsels of this section one must always strengthen oneself — in order to be saved from sadness and always prevail in joy — for this is the essence.

Good and pure thoughts are called "pure living creatures" [חַיּוֹת טְהוֹרוֹת], and evil and impure thoughts are called "impure living creatures" [חַיּוֹת טְמֵאוֹת]. The battle of thoughts in a person's mind is literally like the battle of the pure and impure living creatures when they are together. And from Heaven the thoughts are allowed to meet in the mind intentionally — so that the person will prevail and subdue through the good thoughts the evil thoughts. And when a person conducts himself thus — strengthening himself to always think good thoughts and removing the evil thoughts — he causes great delight to Hashem, may He be blessed.

One must remember that two thoughts cannot simultaneously dwell in any manner in the mind. Therefore when evil thoughts, G-d forbid, penetrate the mind — the counsel is to introduce in their place good thoughts of Torah, prayer, or kashrus commerce, and then the evil thoughts will be nullified on their own, as described in §2. In §8 it is explained that shaking one's head and the like — in order to remove alien thoughts — is of no help at all, on the contrary it is harmful, for the thoughts intensify further. Therefore the counsel is, as described, not to take the imaginings and evil thoughts to heart — but rather to strengthen oneself to always think good thoughts, as described above several times.

Thought is a very high and important matter. And one who wishes to think holy thoughts in order to enter the world of thought must be completely silent. For even if he speaks good and proper words — this too will impair and corrupt the thought. And even if one is completely silent — if one's mind is not sufficiently pure, many confusions are liable to confuse one's thought. Therefore one must guard very well the purity of thought. And to this one merits through the story-tales of the true Tzadikim.

Lustful reflections [הִרְהוּרֵי נִאוּף], G-d have mercy, are the greatest impurity. And through fulfilling the commandment of charity in truth one is saved from lustful reflections. As explained in Likutay MoHaRaN that the word "מָוֶת" ["death"] alludes to lustful reflections. And the verse already states: "And charity saves from death" — from this we learn that charity saves from evil reflections. And even when one fulfills the commandment of charity as it should be, one must not rely on this and speak and engage excessively with women — for the abundance of such a thing causes blemishes, G-d forbid, as stated in the words of our Sages, of blessed memory : "And whoever multiplies conversation with a woman causes evil to himself" etc. And only what one is compelled to speak with women — whether in commerce, whether in other truly necessary matters — such things do not cause harm through the power of the commandment of charity as it should be.

There are evil reflections that flow from a very hard klipah, until it is very difficult to be saved from them. And even when one closes one's eyes or turns to the sides, these reflections intensify, G-d forbid. And the counsel for being saved from them is through the commandment of charity as it should be.

One must rectify one's thought and elevate it from the aspect of "he has sealed his flesh" [הֶחְתִּים בְּשָׂרוֹ] — that is, from evil thoughts — to the "seal of holiness" [חוֹתָם דִּקְדֻשָּׁה] — that is, to holy thoughts and a purified mind. And this is the aspect of tefillin — meaning a pure mind and pure thoughts, which are the very essence of tefillin. And one must know and remember that the more one is meticulous regarding the commandment of tefillin in every detail — both the boxes, the portions of scripture, and the straps — and is more careful that they be according to the halacha as explained in the Shulchan Aruch — this is certainly more effective for the rectification of mind and thought. One must also be careful not to weaken in resolve and not to fall into sadness when evil thoughts intensify, G-d forbid, upon the mind — but rather to prevail to remove these thoughts through the counsel described in §2, and to introduce the thought into matters of holiness and good deeds. And through this service of prevailing to subdue and remove evil thoughts from the mind, and prevailing in good thoughts — a great and wondrous rectification in the aspect of tefillin is accomplished, as described in §5.

Thought is in the person's hands to direct as he wishes, as explained in the previous sections. Therefore one must remember: at a time when evil thoughts of lusts, alien wisdoms, and inquiries — which are contrary to simple and wholehearted faith — penetrate the mind, G-d forbid, it is possible to push them away easily through the counsel described in §2. That is: to introduce into the mind thoughts of Torah, prayer, or faithful commerce — and the evil reflections will then be nullified on their own, as described in §11, since two thoughts cannot dwell at one and the same time in a person's mind. And also when the thought inclines, G-d forbid, and falls to improper places — a person can direct it to the straight path. And just as it is possible to forcibly direct a straying horse on crooked paths to the straight path — so too precisely is it with a person's thought. When the thought strays and slides to improper reflections, G-d forbid — it is possible against its will to direct it to good, to good reflections, as described above.

The greatness and preciousness of thought are beyond all measure [לְאֵין שִׁעוּר]. Therefore one must know and remember that from good thoughts of Torah, prayer, and good deeds — true buildings are made and built that endure forever and ever. And when one reflects, G-d forbid, in evil thoughts of lusts, wisdoms, and inquiries — one arrives through this at great corruptions and stumbling-blocks, G-d forbid. May Hashem, may He be blessed, always save us from evil thoughts and place within us good thoughts.

One must guard oneself very carefully from evil thoughts, for an evil thought harms, G-d forbid, greatly. The corruption and damage caused by evil thoughts are so great that it is completely impossible to express and write them. May Hashem, may He be blessed, always save us from evil and improper thoughts.

When you will be in truth lowly and small in your own eyes in the aspect of "מָה" ["what"] — as the verse says: "And what are we" — and you always introduce His divinity into your thought, for the meaning of "מַחֲשָׁבָה" ["thought"] is "חֲשֹׁב מֶה" — "think of 'What'" — and "מָה" alludes to Hashem, may He be blessed, as explained in Likutay MoHaRaN Part II, §82 — meaning that you always nullify yourself in truth to Hashem's Providence, and you know and remember that through your own mind and intellect you can accomplish nothing — but in every matter and affair you are obligated to pray to Hashem, may He be blessed. That is: when you require goodness and salvation whether spiritually or materially — know that you will attain this only through prayer and request, for no other can save you except He. And when you do thus — then all the battles and wishes of your enemies who wish to harm you will be nullified from you, and you will be saved in all the salvations you need. And it will be fulfilled as stated in tractate Avos : "Nullify your will before His will, in order that He nullify the will of others before your will." That is: when you nullify your will before the will of Hashem, may He be blessed — then Hashem, may He be blessed, will nullify the will of your enemies before your will.

One must guard thought very carefully, for from thought something actual and vital can grow. Thought is higher and more important than all the lofty and sublime matters found in the person. For in the person there are great and important powers — the power of sight, the power of hearing, the power of speech — and thought is higher and more important than all of them. Through thought one can understand and attain very high and sublime matters. Therefore one must guard thought very, very carefully, as explained in the books of the Rebbe, of blessed memory, in many places.

It sometimes happens that for one who genuinely strives to find a point of truth — a thought, idea, and feeling of a true Torah innovation arises in his mind for a moment, but immediately sparkles in his thought and flies away — meaning he immediately forgets it. Therefore the person who merits this must be a man of valor [אִישׁ חָיִל] — to pursue this flash and seize it again. That is: one must greatly strengthen himself to recall that good thought and bring it from potential to actuality — that is, to execute some good deed through this Torah innovation he attained. As stated in the words of the Sages, of blessed memory : "Not the study is the primary thing, but the deed."