אות - קמ

In Likutay Tinyana section 92: "A remedy for a nocturnal emission, Heaven forbid — to say ten chapters of Psalms as explained in section 205" etc. And know that these are the ten chapters of Psalms etc. Know, my brother: first he o.b.m. said the Torah that begins "A remedy for a nocturnal emission" as printed in the first book in section 205. And at the beginning when he started to reveal it, I was not before him then. But Hashem Yisburach gave me merit and I came to him very close to the time when he began to reveal it. And one told me in his name that Torah as he had heard it from his holy mouth. And in the meantime, during that hour when I was hearing it from another person in his name, in the meantime Hashem Yisburach arranged that I spoke with him about it, and he repeated and said it before me briefly as it is already printed in section 205 mentioned (275). And at the time when he revealed the Torah he did not then reveal which chapters to say — only he said simply to say ten chapters of Psalms for the aforementioned remedy. And I heard from his holy mouth then that he said it would be fitting to reveal which ten chapters of Psalms to say. But whichever ten chapters of Psalms one says — all are a remedy for this, for any ten chapters of Psalms are all equivalent to the ten types of song, which are a remedy for the aforementioned. And then at the time when he revealed the aforementioned Torah, he first said the first remedy is the mikvah — one must immerse in the mikvah (and he said in German: "dos ershte iz mikvah"). And afterward he revealed the aforementioned remedy to say ten chapters of Psalms as mentioned. Also once he said one must be very careful to immerse in the mikvah on that day when a person is not ritually pure. And even if he cannot immerse in the morning, he should in any case immerse on that day — even toward evening. For one must be very careful to immerse specifically on that day (and see at the end of the stories he told — where he said it is very good to immerse immediately and at once etc. — see there). Afterward, close to four years had passed, and much had happened in those years that would take tens of thousands of pages to recount. And he already had his illness from which he passed on, and he had already returned from Lemberg. Once in winter he lay on his bed and we stood before him, and he began to speak about the ten chapters of Psalms that are a remedy for the aforementioned. And then he commanded me to write on paper the verses in which are hinted the ten types of song that are a remedy for the aforementioned. And I sat to write, and from his mouth he called to me and he revealed to me the verses and I wrote them in the book as they are printed in Likutay Tinyana section 92 mentioned. And then he revealed his intention to reveal in particulars which are the ten chapters of Psalms that are needed to say on that day — and we stood and waited for him to reveal to us and we did not merit it immediately. Afterward we traveled from him, and afterward I was at his home on a certain Shabbas, and Hashem Yisburach arranged that I saw with my own eyes his holy handwriting — that he had already written down for himself the ten chapters of Psalms that need to be said. But it was not proper conduct for me to take his handwriting myself without his permission. And I wanted to grasp them in my mind by heart — but I could not, from awe of Rabbainu, lest he be displeased that I had entered his room and looked at his handwriting without his permission (for this event was on Shabbas of Parashas Shekalim in the year 5570 — that he o.b.m. went out from his room and entered his large house during the Torah reading, and then I entered his room and saw his handwriting mentioned) (276). And afterward on Sunday when I took leave from him to return home, I spoke with him and asked him to reveal to me the ten chapters mentioned, for I knew they were already written down by him as mentioned. And he did not want to. And he said there would be another time for this, and I went from him. Afterward close to that time, when I was at home in Nemirov (277), then he revealed the ten chapters of Psalms before the local rabbi of Breslov (278) and before my friend Rabbi Naftali of Nemirov (279). And he designated them as witnesses for this. And he said to them thus: Since in the known matter (namely the matter of nocturnal emission, Heaven forbid) three quarters of the world are surely ensnared — I take you as witnesses. And you shall know that these ten chapters of Psalms are very very effective for the rectification of nocturnal emission, and they are a complete rectification — very very effective. And there is one upon whom it occurs from abundance of eating and drinking, or from weakness and fatigue, or from not lying properly — and all this is nothing (and it is like a baby who wets in his sleep). Also there are those who are guarded from above and are saved from the occurrence, or whose lucky star protects him and he is saved. Also sometimes it seems to a person in his sleep in a dream as if he is falling, and afterward he wakes from his sleep — this too is from heaven that saves him from this. Only one upon whom it occurs, Heaven forbid, from thoughts about this — through this actual kelipas [husks] are literally created, Heaven forbid, as is explained in the books (280). But one who says on that day these ten chapters of Psalms will certainly rectify this very very greatly.

And many many great Tzadikim sought to understand this matter and labored to find a complete rectification for it. And some of them did not know at all what the matter of this rectification is. And some began to know a little about the rectification of this matter, and passed on to their world in the midst of their occupation with it and did not complete it. And Hashem Yisburach helped me that I merited to understand this completely. And this rectification through saying the aforementioned ten chapters of Psalms is entirely a new thing — a wondrous novelty — for it is a wonderful and awesome rectification (see below). And one who can go to the mikvah and afterward say them — certainly how good. But even if one is compelled and cannot immerse — for example if he is sick or if he is on the road — even so if he says them praiseworthy is he. For they are a great and awesome rectification. And if he says them with proper intention as is fitting — certainly how good. But even the saying alone is very much a segulah. And he said: For this was not known from the day of creation. Presumably I would have wanted to abolish this entirely — but it is impossible, neither physically nor spiritually. Physically it is impossible because one would need to abolish and change the nature of humanity in general and perpetually. And this is impossible — for even Moshe our master peace be upon him, and the like, who abolished nature did so only temporarily and in a particular matter, such as the splitting of the Sea of Reeds or the splitting of the Jordan and the like — which was only temporarily. But to abolish the nature of humanity in general, since every individual must abolish and change the nature within himself — and also needs to abolish and change the nature always — this is impossible. And also spiritually it is impossible etc. But the ten chapters are a wonderful and precious and very effective thing. And he also designated them as witnesses. And he said that even when his days are complete — after his passing, one who comes to his grave and says these ten chapters of Psalms mentioned there and gives a coin to charity — even if his transgressions and sins, Heaven forbid, are very very great — then I will exert myself along the length and breadth to save him and rectify him etc. (281). And I am very confident in all my matters — but in this I am most confident: that these ten chapters are very very effective. And these are the ten chapters of Psalms: 16, 32, 41, 42, 59, 77, 90, 105, 137, 150 — as they have already been printed many times. (Only in the book "Sipurei Ma'asiyos" [the Tales] they were printed the first time with an error in the chapter of 137 through the error of the printers, and from there the error spread to several books and siddurim that copied from there.) And one should say them in the order in which they are written in Psalms. And he said that it is the general remedy [tikkun klali]. For every transgression has its own special rectification — but the aforementioned rectification is the general remedy. He also said then that the matter of these ten chapters of Psalms should be told and revealed before everyone. And he said: even though it is a simple thing to say ten chapters of Psalms — even so, this too will be very hard to fulfill. And so it has been fulfilled now in our many sins — for from the abundance of contention, most of the masses are very far from fulfilling this. And he o.b.m. made all this known beforehand. And we did what is incumbent upon us — to inform the remedy to all who desire to be rectified. And each person should do what is good in his eyes. Let the one who hears, hear — and the one who desists, desist. And we have saved our souls. And as for the author of the book "Seder Tikkun Shabbas" who brings them in the name of the book "Asarah Hilulim" — this is not so. For my dear reader, please look in the book "Tikkun Mo'ed" and you will see that they are brought there explicitly in the name of Rabbainu, Rabbi Nachman o.b.m. And similarly in several books they are brought in the name of Rabbainu o.b.m. And also try and search in all the books where they are brought not in the name of Rabbainu — and you will see that all of them were printed after the passing of Rabbainu o.b.m., who passed away at the beginning of the year 5571 (282) during Chol HaMo'ed Succos. And perhaps the aforementioned author and the like — from the greatness of their desire to merit the multitude with such a great rectification, and knowing that there are those who are found to oppose and contend against Rabbainu o.b.m. — therefore they fulfilled for themselves the statement of our Sages o.b.m. (Yevamos 65b): "It is permitted to deviate for the sake of peace." And especially in a great matter and rectification such as this. And now you will understand that what was said above is confirmed — that they are an entirely new rectification and no created being knew of this from the days of the world. And say them in the name of Rabbainu o.b.m., so that his lips may move in the grave (Sanhedrin 90b) — which all the Tzadikim yearn for. And it is from this that I was compelled to reveal all the aforementioned. And may his merit stand for us, and from all our blemishes and troubles may he rectify us and save us, amen, may it be His will.

275. RAK: This was on Friday the 17th of Sivan 5565, on the day the manuscript of Likutay Moharan was given for binding. 276. RAK: This was on the 27th of Adar Alef 5570. 277. RAK: See Perparos LeChochma Part II, section 92. 278. RAK: The residents of Breslov turned for halachic rulings to their local rabbi, whom Rabbainu himself had brought to Breslov to serve there and who was among the greatest of his disciples. 279. RAK: Rabbi Naftali was a childhood friend of Moharnat and drew near together with him to Rabbainu. 280. RAK: See Perparos LeChochma Part II, 92. Reshis Chochma, Gate of Holiness, 17. See Kesuvos 46b; Avodah Zarah 20a. 281. RAK: In Chayai Moharan, His Sojourn in Uman, 41, there is an addition: "through my peyos I will pull him out of Gehinnom." 282. RAK: The 18th day of Tishrai.