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HH
Revive My Soul
1
One who desires to return to God must
be very
One proficient in halachah, [lit. going] so that nothing in the world can push him down or distance him, neither while ascending nor descending. And no matter what he goes through, he should strengthen himself and fulfill “If I ascend up into heaven, You are there: if I make my bed in She’ol, [the underworld] behold You are there” (Tehilim 139:8). Because even in the depths of the underworld one can bring oneself closer to God, for there too Hashem Yisborach [i.e. God] resides, which is an aspect of “If I make my bed in She’ol, behold You are there” (Likutei Moharan I,6). In Likutei Etzos find this under the heading “Teshuvah” in the tenth entry, and this is his wording there: “When a person wants to proceed in the ways of teshuvah [i.e. return to God] one must be proficient in halachah, and one needs two areas of proficiency—proficiency in running and proficiency in returning, which is an aspect of ‘entering and leaving’ (Zohar II,213b): ‘If I ascend up into heaven, You are there. If I make my bed in She’ol, behold You are there.’” That is, he who wants to return to Hashem Yisborach must gather up his might to always strengthen himself in the ways of God, both when ascending and descending, for they are an aspect of :“If I ascend up into heaven, You are there. If I make my bed in She’ol, behold You
are there.”
One proficient in halachah, [lit. going] so that nothing in the world can push him down or distance him, neither while ascending nor descending. And no matter what he goes through, he should strengthen himself and fulfill “If I ascend up into heaven, You are there: if I make my bed in She’ol, [the underworld] behold You are there” (Tehilim 139:8). Because even in the depths of the underworld one can bring oneself closer to God, for there too Hashem Yisborach [i.e. God] resides, which is an aspect of “If I make my bed in She’ol, behold You are there” (Likutei Moharan I,6). In Likutei Etzos find this under the heading “Teshuvah” in the tenth entry, and this is his wording there: “When a person wants to proceed in the ways of teshuvah [i.e. return to God] one must be proficient in halachah, and one needs two areas of proficiency—proficiency in running and proficiency in returning, which is an aspect of ‘entering and leaving’ (Zohar II,213b): ‘If I ascend up into heaven, You are there. If I make my bed in She’ol, behold You are there.’” That is, he who wants to return to Hashem Yisborach must gather up his might to always strengthen himself in the ways of God, both when ascending and descending, for they are an aspect of :“If I ascend up into heaven, You are there. If I make my bed in She’ol, behold You
are there.”
Whether one merits a certain ascension to
a certain
Whether level, great or small; nevertheless, he should not stand in place, and not content himself with this. One needs to be extremely proficient in this, to know and to believe that he needs to proceed more and more (etc.), for this is an aspect of
proficiency in “running” etc.
Whether level, great or small; nevertheless, he should not stand in place, and not content himself with this. One needs to be extremely proficient in this, to know and to believe that he needs to proceed more and more (etc.), for this is an aspect of
proficiency in “running” etc.
And also the opposite: that even if
one falls (Heaven
And forbid) to wherever one falls, even to She’ol Tachtios [i.e. the lowest level of the underworld] (Heaven forbid) even there one should never ever despair—under no circumstances, no matter what happens—he should just search for and seek out God, and strengthen himself wherever he may be, in any way he can. For even in the depths of She’ol Tachtios Hashem Yisborach resides; and even from that place one can bind oneself to Hashem Yisborach. And this is an aspect of “If I make my bed in She’ol, behold You are there,” an aspect of proficiency in returning, because it is impossible to merit to do teshuvah without proficiency in these two types of proficiency. And in truth, this is a very great proficiency, to merit to have the knowledge that one always needs to toil and go through difficulties in the service of God, and at every moment anticipate arriving at a higher level. And despite all this, he should not fall because of any reason. And no matter what happens (Heaven forbid); nevertheless, one should not get discouraged at all; and one should fulfill: “If I make my bed in She’ol, behold You are there,” as mentioned above. And when he has these two proficiencies, he thus goes on the pathways of teshuvah, and thus God’s right hand is outstretched to receive his teshuvah, and he merits the honor of God; and through this he becomes a [complete] person to “sit on the chair” (Yechezkel 1:26; Likutei Moharan I,6:5)—fortunate
is he.
And forbid) to wherever one falls, even to She’ol Tachtios [i.e. the lowest level of the underworld] (Heaven forbid) even there one should never ever despair—under no circumstances, no matter what happens—he should just search for and seek out God, and strengthen himself wherever he may be, in any way he can. For even in the depths of She’ol Tachtios Hashem Yisborach resides; and even from that place one can bind oneself to Hashem Yisborach. And this is an aspect of “If I make my bed in She’ol, behold You are there,” an aspect of proficiency in returning, because it is impossible to merit to do teshuvah without proficiency in these two types of proficiency. And in truth, this is a very great proficiency, to merit to have the knowledge that one always needs to toil and go through difficulties in the service of God, and at every moment anticipate arriving at a higher level. And despite all this, he should not fall because of any reason. And no matter what happens (Heaven forbid); nevertheless, one should not get discouraged at all; and one should fulfill: “If I make my bed in She’ol, behold You are there,” as mentioned above. And when he has these two proficiencies, he thus goes on the pathways of teshuvah, and thus God’s right hand is outstretched to receive his teshuvah, and he merits the honor of God; and through this he becomes a [complete] person to “sit on the chair” (Yechezkel 1:26; Likutei Moharan I,6:5)—fortunate
is he.
2
Mainly what make’s God’s [name] great is
when
Mainly also those extremely distant from Hashem Yisborach, when they too draw close to his service. And through this, God’s name is esteemed and elevated, both above and below. Therefore a person should not cause himself to despair of drawing close to the service of God, because of his having distanced himself very much from Hashem Yisborach through his many sins, even if he did many bad things, Heaven forbid. On the contrary, especially through him, the glory of God will be elevated, exalted, and greatly enlarged. But the main drawing close of those who are distant from God is through the tzadikim [i.e. living saints] of the
generation. (Likutei Moharan I,10)
Mainly also those extremely distant from Hashem Yisborach, when they too draw close to his service. And through this, God’s name is esteemed and elevated, both above and below. Therefore a person should not cause himself to despair of drawing close to the service of God, because of his having distanced himself very much from Hashem Yisborach through his many sins, even if he did many bad things, Heaven forbid. On the contrary, especially through him, the glory of God will be elevated, exalted, and greatly enlarged. But the main drawing close of those who are distant from God is through the tzadikim [i.e. living saints] of the
generation. (Likutei Moharan I,10)
3
It is fitting that the friends who
are close to the true
It tzadikim, and who bind themselves to them, should encourage each other and motivate each other. And the main encouragement is through the greatness of the power of the True Tzadik, who is great to the extent that he can also elevate extremely deficient souls, which still have not moved away from the profane to the holy even by a hair’s breadth—the Tzadik, through his great power, can elevate and renew them to a state of goodness. And this is the main encouragement for every person. For even the worst of the worst, no matter who they are, even if now he goes through what he goes through—as long as he binds himself to the True Tzadik, he has good and wondrous hope for eternity. There is also a need for each person to strengthen his friend; and they should motivate each other and strengthen each other in the service of God. And each person should remind his friend of all of the good advice which he knows and understands—every person in accordance with what he received from their rabbi.
(Likutei Moharan I,13)
It tzadikim, and who bind themselves to them, should encourage each other and motivate each other. And the main encouragement is through the greatness of the power of the True Tzadik, who is great to the extent that he can also elevate extremely deficient souls, which still have not moved away from the profane to the holy even by a hair’s breadth—the Tzadik, through his great power, can elevate and renew them to a state of goodness. And this is the main encouragement for every person. For even the worst of the worst, no matter who they are, even if now he goes through what he goes through—as long as he binds himself to the True Tzadik, he has good and wondrous hope for eternity. There is also a need for each person to strengthen his friend; and they should motivate each other and strengthen each other in the service of God. And each person should remind his friend of all of the good advice which he knows and understands—every person in accordance with what he received from their rabbi.
(Likutei Moharan I,13)
4
One needs to know that God is
glorified even by
One [apparently] “trivial” people among the People of Israel, even by the transgressors of the People of Israel—as long as the person is called by the name “Israel,” through him there is individualized glorification through which Hashem Yisborach is glorified. Therefore it is prohibited for a person to give up on God, even if the individual ruined and defiled very much, Heaven forbid. For he has still not ceased to be dear to Hashem Yisborach; (as mentioned above) therefore he can still return to God. And the main [means of success] is through the people of truth, who are also able to find the good and the glory which exists even in the worst of the worst, and [they are able to] return everyone to
Hashem Yisborach. (Likutei Moharan I,17)
One [apparently] “trivial” people among the People of Israel, even by the transgressors of the People of Israel—as long as the person is called by the name “Israel,” through him there is individualized glorification through which Hashem Yisborach is glorified. Therefore it is prohibited for a person to give up on God, even if the individual ruined and defiled very much, Heaven forbid. For he has still not ceased to be dear to Hashem Yisborach; (as mentioned above) therefore he can still return to God. And the main [means of success] is through the people of truth, who are also able to find the good and the glory which exists even in the worst of the worst, and [they are able to] return everyone to
Hashem Yisborach. (Likutei Moharan I,17)
5
When a person needs to rise from level
to level, he
When must experience a descent before the ascent. For the descent is for the purpose of the ascent. And from this, every person can understand how much he needs to strengthen himself in the service of God, and never get discouraged from all of the falls and descents in the world. For if he strives and strengthens himself not to pay attention to this—under any circumstances whatsoever—even if he experiences hardship; in the end he will merit that all of his descents will transform into great ascents. For the descent is for the purpose of the ascent. And there is a lot to discuss regarding this, for each person who fell to the place where he fell, assumes that these words do not refer to him. For he thinks they don’t refer to me, rather they refer to those of high standing, who rise every time from level to level. But in truth, know and believe that all of these words refer also to the smallest of the small and to the worst of the worst—for God is always good to
all. (Likutei Moharan I,20)
When must experience a descent before the ascent. For the descent is for the purpose of the ascent. And from this, every person can understand how much he needs to strengthen himself in the service of God, and never get discouraged from all of the falls and descents in the world. For if he strives and strengthens himself not to pay attention to this—under any circumstances whatsoever—even if he experiences hardship; in the end he will merit that all of his descents will transform into great ascents. For the descent is for the purpose of the ascent. And there is a lot to discuss regarding this, for each person who fell to the place where he fell, assumes that these words do not refer to him. For he thinks they don’t refer to me, rather they refer to those of high standing, who rise every time from level to level. But in truth, know and believe that all of these words refer also to the smallest of the small and to the worst of the worst—for God is always good to
all. (Likutei Moharan I,20)
6
Every person in the world, even a
person who is on
Every an extremely low level, and even if he is really inside of the earth; nevertheless, when he wants to start serving God, he certainly will have to proceed and rise from level to level. And each and every time when a person goes from level to level, in accordance with his own situation, at that point the klipahs [lit. the husks] (which are the animalistic cravings and delusions, and the thoughts and confusion and obstacles) renew their attack; and they threaten him very much, time after time, and do not allow him to enter the gates of holiness. And regarding this, the upright Chasids err greatly. For when one sees that suddenly the cravings, confusion and obstacles threaten him, it seems to him that he has fallen from his level. Because previously these cravings and confusions had not been so overwhelming, and were somewhat dormant, therefore he thinks that he has fallen, Heaven forbid. But in truth, this is not a fall at all. Rather it occurs because a person needs to rise from level to level in accordance with his own situation. And because of this, all of the cravings, confusions, obstacles and distortions of the heart etc. [threaten] anew to overpower him with great intensity. And each and every time he needs to strengthen himself greatly, and not become discouraged at all from this, until he overpowers them and breaks them just like from the
start. (Likutei Moharan I,25)
Every an extremely low level, and even if he is really inside of the earth; nevertheless, when he wants to start serving God, he certainly will have to proceed and rise from level to level. And each and every time when a person goes from level to level, in accordance with his own situation, at that point the klipahs [lit. the husks] (which are the animalistic cravings and delusions, and the thoughts and confusion and obstacles) renew their attack; and they threaten him very much, time after time, and do not allow him to enter the gates of holiness. And regarding this, the upright Chasids err greatly. For when one sees that suddenly the cravings, confusion and obstacles threaten him, it seems to him that he has fallen from his level. Because previously these cravings and confusions had not been so overwhelming, and were somewhat dormant, therefore he thinks that he has fallen, Heaven forbid. But in truth, this is not a fall at all. Rather it occurs because a person needs to rise from level to level in accordance with his own situation. And because of this, all of the cravings, confusions, obstacles and distortions of the heart etc. [threaten] anew to overpower him with great intensity. And each and every time he needs to strengthen himself greatly, and not become discouraged at all from this, until he overpowers them and breaks them just like from the
start. (Likutei Moharan I,25)
7
And the advice for this: give charity
to worthy poor
And people. For the main greatness of the blessed Creator is revealed through charity which one gives to a worthy poor person. For through this, the Kadosh Baruch Hoo [i.e. God] is [revealed to be] great and glorified. And through this he will merit to subdue the klipahs, which are the obstacles and confusion etc. which strengthen at each and every
level, as mentioned. (Likutei Moharan I,25)
And people. For the main greatness of the blessed Creator is revealed through charity which one gives to a worthy poor person. For through this, the Kadosh Baruch Hoo [i.e. God] is [revealed to be] great and glorified. And through this he will merit to subdue the klipahs, which are the obstacles and confusion etc. which strengthen at each and every
level, as mentioned. (Likutei Moharan I,25)
8
Another
piece of advice for this, is that he should make himself joyous, and be merry
and jovial because of his good point; that he merited to descend from the
People of Israel, and draw near to people of truth, who bring him and guide him
in the path of truth. And through this, no matter what, he has good hope for a
positive future for all eternity. And through this joy, he breaks the klipahs,
which are the obstacles etc. of every level. (Likutei Moharan I,25)
9
When a person strengthens himself
and breaks the
When obstacles etc., and time after time rises to the next higher level in accordance with his situation, through this he benefits his fellow who is located at the same level which he is now entering. For his fellow exits it and rises to a higher level. For it is impossible for two people to be on one level. And this is an aspect of haramah [i.e. lifting up]; where one picks up and elevates his fellow, as was
mentioned above. (Likutei Moharan I,25)
When obstacles etc., and time after time rises to the next higher level in accordance with his situation, through this he benefits his fellow who is located at the same level which he is now entering. For his fellow exits it and rises to a higher level. For it is impossible for two people to be on one level. And this is an aspect of haramah [i.e. lifting up]; where one picks up and elevates his fellow, as was
mentioned above. (Likutei Moharan I,25)
When a person notices that impure
thoughts come
When into his mind, and he breaks his craving and distracts his mind from them, this is his main teshuvah and rectification for pagam habris [lit. defiling the covenant; see glossary] which he defiled previously—each person in accordance with his situation. For this is definitely an aspect of teshuvah in equal measure. Therefore he should not become discouraged when he sees that evil and very awful thoughts beset him. For on the contrary, this specifically is his rectification and teshuvah; for specifically through this, that these thoughts come to him, and he overcomes them—through this specifically he receives his main rectification and teshuvah, as mentioned. And through this he extricates the sparks of holiness which fell through
pagam habris etc. (Likutei Moharan I,25)
When into his mind, and he breaks his craving and distracts his mind from them, this is his main teshuvah and rectification for pagam habris [lit. defiling the covenant; see glossary] which he defiled previously—each person in accordance with his situation. For this is definitely an aspect of teshuvah in equal measure. Therefore he should not become discouraged when he sees that evil and very awful thoughts beset him. For on the contrary, this specifically is his rectification and teshuvah; for specifically through this, that these thoughts come to him, and he overcomes them—through this specifically he receives his main rectification and teshuvah, as mentioned. And through this he extricates the sparks of holiness which fell through
pagam habris etc. (Likutei Moharan I,25)
10
One needs to know that “the whole
earth is full of
One his glory” (Yishiahu 6:3) and “there is no place vacant of Him”; and “He fills all the worlds and surrounds all the worlds” (Zohar, Raiya Mehemna, Pinchas 225). And even a person who has business dealings with gentiles, cannot excuse himself and say that it is impossible to serve Hashem Yisborach because of the coarseness and base urges which constantly weigh down on him because of the business dealings which he always conducts with them. For in everything material, and in all of the languages of the gentiles, he can find his Divinity within them. For without any of his Divinity, they do not have any life force or existence at all. Just that to the degree that something is on a lower level, the greater is his Divinity constricted and more clothed
within garments. (Likutei Moharan 33)
One his glory” (Yishiahu 6:3) and “there is no place vacant of Him”; and “He fills all the worlds and surrounds all the worlds” (Zohar, Raiya Mehemna, Pinchas 225). And even a person who has business dealings with gentiles, cannot excuse himself and say that it is impossible to serve Hashem Yisborach because of the coarseness and base urges which constantly weigh down on him because of the business dealings which he always conducts with them. For in everything material, and in all of the languages of the gentiles, he can find his Divinity within them. For without any of his Divinity, they do not have any life force or existence at all. Just that to the degree that something is on a lower level, the greater is his Divinity constricted and more clothed
within garments. (Likutei Moharan 33)
11
Therefore, you do need to know, that
even if you
Therefore, are sunken in the realm of the klipahs and you are at a very low level—to the point where it seems to you that it is no longer possible to draw near to God, because you have become distanced from Him very much—despite this, know that even from your location, there too you can find his Divinity; and from there you can bind yourself to the Blessed One, and return to Him in complete teshuvah. For “it is not far off from you” (Devarim 30:11). Just that in your location, the [concealing]
garments have become numerous. (Likutei Moharan I,33).
Therefore, are sunken in the realm of the klipahs and you are at a very low level—to the point where it seems to you that it is no longer possible to draw near to God, because you have become distanced from Him very much—despite this, know that even from your location, there too you can find his Divinity; and from there you can bind yourself to the Blessed One, and return to Him in complete teshuvah. For “it is not far off from you” (Devarim 30:11). Just that in your location, the [concealing]
garments have become numerous. (Likutei Moharan I,33).
12
There are those who committed so many
sins, that
There they fell into an aspect of “concealment within concealment.” And because of this it seems to them that they no longer have any hope, Heaven forbid. For one “who transgressed and repeated the transgression, feels as if it has become permitted” (Yomah 86b). This is an aspect of one concealment. But when a person sinned more (Heaven forbid), then God conceals Himself in the aspect of “concealment within concealment.” And then it is extremely difficult to find The Blessed One. But through the aspect of engagement in Torah [study], it is possible to awaken him too, and impart to him knowledge of Hashem Yisborach, that he too has hope—until he returns to the truth and draws near to
God.
There they fell into an aspect of “concealment within concealment.” And because of this it seems to them that they no longer have any hope, Heaven forbid. For one “who transgressed and repeated the transgression, feels as if it has become permitted” (Yomah 86b). This is an aspect of one concealment. But when a person sinned more (Heaven forbid), then God conceals Himself in the aspect of “concealment within concealment.” And then it is extremely difficult to find The Blessed One. But through the aspect of engagement in Torah [study], it is possible to awaken him too, and impart to him knowledge of Hashem Yisborach, that he too has hope—until he returns to the truth and draws near to
God.
For
truly, through the power of the true tzadikim, it
For is always possible to draw near to God, at every
moment, whatever one’s situation, in every location.
For is always possible to draw near to God, at every
moment, whatever one’s situation, in every location.
(Likutei Moharan I,
66).
13
In the extremely low places, far
removed from
In Hashem Yisborach—in those places specifically is clothed a very lofty life force, which is an aspect of the secrets of Torah. Therefore, a person who fell very much (Heaven forbid) needs to know this: that in that place, especially in his location he can approach Hashem Yisborach very successfully. For in that place specifically is hidden a very lofty life force. And when he merits to return to God, high Torah insights will be revealed specifically through
him (that is, the secrets of Torah). (Likutei Moharan I,66)
In Hashem Yisborach—in those places specifically is clothed a very lofty life force, which is an aspect of the secrets of Torah. Therefore, a person who fell very much (Heaven forbid) needs to know this: that in that place, especially in his location he can approach Hashem Yisborach very successfully. For in that place specifically is hidden a very lofty life force. And when he merits to return to God, high Torah insights will be revealed specifically through
him (that is, the secrets of Torah). (Likutei Moharan I,66)
14
If a person has an awakening to do teshuvah,
then
If when he wants to enter into the service of God and travel to the Tzadik; each time a bigger yetzer ha’ra [i.e urge to do wrong] besets him. Therefore each time there is a need for more will-power and renewed strength against the new yetzer ha’ra,
which threatens him every time.
If when he wants to enter into the service of God and travel to the Tzadik; each time a bigger yetzer ha’ra [i.e urge to do wrong] besets him. Therefore each time there is a need for more will-power and renewed strength against the new yetzer ha’ra,
which threatens him every time.
And
because of this it occurs that sometimes when a
And person is aroused to travel to people of truth—he has great desire; and afterwards when he begins to travel, his desire weakens. And sometimes when he comes to the Tzadik himself, he loses his desire completely. All of this is rooted in the aspect which was described above. For immediately after he is aroused to travel to the True Tzadik, he thus killed his yetzer ha’ra which he had before. And afterwards when he wants to travel, a new yetzer ha’ra forms, stronger than before. For “whoever is greater than his fellow, his yetzer ha’ra is greater” (Sukah 52a). Therefore, a person who truly wants to draw close to God needs to strengthen himself anew each time against the new yetzer ha’ra which renews itself
against him continuously. (Likutei Moharan I,72).
And person is aroused to travel to people of truth—he has great desire; and afterwards when he begins to travel, his desire weakens. And sometimes when he comes to the Tzadik himself, he loses his desire completely. All of this is rooted in the aspect which was described above. For immediately after he is aroused to travel to the True Tzadik, he thus killed his yetzer ha’ra which he had before. And afterwards when he wants to travel, a new yetzer ha’ra forms, stronger than before. For “whoever is greater than his fellow, his yetzer ha’ra is greater” (Sukah 52a). Therefore, a person who truly wants to draw close to God needs to strengthen himself anew each time against the new yetzer ha’ra which renews itself
against him continuously. (Likutei Moharan I,72).
15
For there are a number of aspects of
the yetzer
For ha’ra. And for most people of the world, their yetzer ha’ra is very lowly and coarse—really a spirit of foolishness. And a person who possesses a bit of refined da’at, [i.e. inner unified knowledge] and fathoms a little in his heart the greatness of the blessed Creator—certainly for him this yetzer ha’ra is definitely great foolishness and insanity. And for him even a temptation of craving for fornication is silliness. And this does not require any increased will-power to counteract it. Just that he has a different yetzer ha’ra, much higher than this. But for a person who at least has some true intellect, the
yetzer ha’ra of most people is truly really silliness.
For ha’ra. And for most people of the world, their yetzer ha’ra is very lowly and coarse—really a spirit of foolishness. And a person who possesses a bit of refined da’at, [i.e. inner unified knowledge] and fathoms a little in his heart the greatness of the blessed Creator—certainly for him this yetzer ha’ra is definitely great foolishness and insanity. And for him even a temptation of craving for fornication is silliness. And this does not require any increased will-power to counteract it. Just that he has a different yetzer ha’ra, much higher than this. But for a person who at least has some true intellect, the
yetzer ha’ra of most people is truly really silliness.
(Likutei Moharan
I,72)
16
And there are those for whom their yetzer
ha’ra is
And like a fine husk [i.e klipah]. And this yetzer ha’ra does not incite anyone except for a courageous person who is on somewhat of a high level. But this still is not the yetzer ha’ra of the true tzadikim. For
their yetzer ha’ra is truly a holy angel.
And like a fine husk [i.e klipah]. And this yetzer ha’ra does not incite anyone except for a courageous person who is on somewhat of a high level. But this still is not the yetzer ha’ra of the true tzadikim. For
their yetzer ha’ra is truly a holy angel.
(Likutei
Moharan I,25)
17
Also concerning the matter itself of
drawing close to
Also God, there is a big yetzer ha’ra. That is, sometimes becoming overly excited beyond what is appropriate originates from the yetzer ha’ra. And this is an aspect of “lest they break through to ascend to God” (Shmos 19:21). And a person needs to request compassion to be saved from this too.
(Likutei Moharan I,72)
Also God, there is a big yetzer ha’ra. That is, sometimes becoming overly excited beyond what is appropriate originates from the yetzer ha’ra. And this is an aspect of “lest they break through to ascend to God” (Shmos 19:21). And a person needs to request compassion to be saved from this too.
(Likutei Moharan I,72)
18
A person upon whom there are deens
[i.e. Heaven
A has decreed that they must be held accountable for misconduct; lit. judgments] (Heaven forbid), and who in consequence experiences some kind of hardship (Heaven help us), such a person needs to see to it to use his will-power and strengthen himself exceedingly to be saved from the yetzer ha’ra. For then the yetzer ha’ra besets him very much. For the main root of the yetzer ha’ra is the powers of gevurah [i.e the strict aspect of Divine providence;
lit. forcefulness] and deens, Heaven help us.
A has decreed that they must be held accountable for misconduct; lit. judgments] (Heaven forbid), and who in consequence experiences some kind of hardship (Heaven help us), such a person needs to see to it to use his will-power and strengthen himself exceedingly to be saved from the yetzer ha’ra. For then the yetzer ha’ra besets him very much. For the main root of the yetzer ha’ra is the powers of gevurah [i.e the strict aspect of Divine providence;
lit. forcefulness] and deens, Heaven help us.
(Likutei Moharan I,25)
19
Also depression is very harmful, and
it adds strength
Also to the yetzer ha’ra. Therefore a person needs to bolster his will-power very much to make his soul joyous by means of all of the types of advice mentioned in various places. For one’s main strengthening is through joy and happiness, as is written, “For the joy of God is your strength”
(Nechemiah 8:10). (Likutei Moharan I,72)
Also to the yetzer ha’ra. Therefore a person needs to bolster his will-power very much to make his soul joyous by means of all of the types of advice mentioned in various places. For one’s main strengthening is through joy and happiness, as is written, “For the joy of God is your strength”
(Nechemiah 8:10). (Likutei Moharan I,72)
20
Being distanced is the beginning of
drawing near.
Being That is, when a person wants to draw near to God, then usually the individual is visited with many and enormous deens, suffering, and obstacles. And it appears to him as if they are distancing him. But all of this is for the best, for the purpose of drawing him near. And one needs to strengthen oneself, and overcome, and make a strong effort, and stand up to this test; so as not to become distanced (Heaven forbid) by the suffering and obstacles and distancing. And he shouldn’t mislead himself by saying that they are distancing him (Heaven forbid). He should just know and believe, that everything he goes through—it’s all for his good, so that he will overcome and draw closer. For the distancing is only
for the purpose of drawing near. (Likutei Moharan II,48)
Being That is, when a person wants to draw near to God, then usually the individual is visited with many and enormous deens, suffering, and obstacles. And it appears to him as if they are distancing him. But all of this is for the best, for the purpose of drawing him near. And one needs to strengthen oneself, and overcome, and make a strong effort, and stand up to this test; so as not to become distanced (Heaven forbid) by the suffering and obstacles and distancing. And he shouldn’t mislead himself by saying that they are distancing him (Heaven forbid). He should just know and believe, that everything he goes through—it’s all for his good, so that he will overcome and draw closer. For the distancing is only
for the purpose of drawing near. (Likutei Moharan II,48)
21
Advice for strengthening oneself is speech.
That is,
Advice even if a person fell to the place where he fell; nevertheless, there too he should strengthen himself to speak words of truth—that is, words of Torah, prayer, and fear of God. And he should converse with his Maker; and he should converse with his friend—and even more so, with his rabbi. For speech has great power to remind a person about Hashem Yisborach, and to strengthen him always,
even in the places very far from holiness.
Advice even if a person fell to the place where he fell; nevertheless, there too he should strengthen himself to speak words of truth—that is, words of Torah, prayer, and fear of God. And he should converse with his Maker; and he should converse with his friend—and even more so, with his rabbi. For speech has great power to remind a person about Hashem Yisborach, and to strengthen him always,
even in the places very far from holiness.
(Likutei Moharan I,78)
See
in Likutei Etzos what was said on “Speech” (19)
See and this is what is said there: “Also, speech is an aspect of ‘Mother of the children’ (Tehilim 113:9), that is, just as the mother always goes with her children, even to the filthy places; and she does not forget them; likewise, speech always goes with a person, even in the filthy places, and always reminds him about Hashem Yisborach.” That is, even if a person is situated (Heaven forbid) at an extremely low level (God forbid); nevertheless, from such a place, through speech he can always remind himself about God. That is, wherever he may be, if at any rate even from there he strengthens himself to speak holy words of Torah, prayer, and conversation between him and his Maker—or with his rabbi or friend in subjects relating to awe of God—he can always remind himself about Hashem Yisborach. Even there, in the places very distant from God, which are an aspect of filthy places, even if he fell to the place where he fell…Heaven help us. For speech does not allow him to forget Hashem Yisborach. Understand this well, the greatness of the power of speech. And this is wondrous and awe-inspiring advice for a person who truly seeks not to completely lose his place in [this and the next]
world, Heaven forbid. (Likutei Moharan I,78)
See and this is what is said there: “Also, speech is an aspect of ‘Mother of the children’ (Tehilim 113:9), that is, just as the mother always goes with her children, even to the filthy places; and she does not forget them; likewise, speech always goes with a person, even in the filthy places, and always reminds him about Hashem Yisborach.” That is, even if a person is situated (Heaven forbid) at an extremely low level (God forbid); nevertheless, from such a place, through speech he can always remind himself about God. That is, wherever he may be, if at any rate even from there he strengthens himself to speak holy words of Torah, prayer, and conversation between him and his Maker—or with his rabbi or friend in subjects relating to awe of God—he can always remind himself about Hashem Yisborach. Even there, in the places very distant from God, which are an aspect of filthy places, even if he fell to the place where he fell…Heaven help us. For speech does not allow him to forget Hashem Yisborach. Understand this well, the greatness of the power of speech. And this is wondrous and awe-inspiring advice for a person who truly seeks not to completely lose his place in [this and the next]
world, Heaven forbid. (Likutei Moharan I,78)
22
One always needs to be joyous, and one
should
One always serve God in joy. And if sometimes a person falls from his level, he needs to strengthen himself by remembering the earlier period, when a certain inspiration enlightened him a little bit. And now he should hold on to the motivation and enlightenment which he had had in the past
previously. (Likutei Moharan I,222)
One always serve God in joy. And if sometimes a person falls from his level, he needs to strengthen himself by remembering the earlier period, when a certain inspiration enlightened him a little bit. And now he should hold on to the motivation and enlightenment which he had had in the past
previously. (Likutei Moharan I,222)
23
A
person who has
dealings among gentiles, that is
A he has work and business dealings with them, needs to guard himself with extreme care so that they do not damage the holiness of his Judaism. For he can easily get caught in their net, God forbid. And he needs to strengthen himself very much, to remind himself frequently about the holiness of his Judaism; and he should request from God a lot that
he shouldn’t learn from their deeds and ways.
A he has work and business dealings with them, needs to guard himself with extreme care so that they do not damage the holiness of his Judaism. For he can easily get caught in their net, God forbid. And he needs to strengthen himself very much, to remind himself frequently about the holiness of his Judaism; and he should request from God a lot that
he shouldn’t learn from their deeds and ways.
(Likutei Moharan I,244)
24
Gevurah is mainly in the heart. For he whose
heart
Gevurah is strong does not fear any person or any thing. And he can do awe-inspiring acts of gevurah, and win great wars through the strength and courage of his heart which does not fear. He can run into the midst of a fierce battle! And likewise, it is just like
this with the service of God. Understand this well.
Gevurah is strong does not fear any person or any thing. And he can do awe-inspiring acts of gevurah, and win great wars through the strength and courage of his heart which does not fear. He can run into the midst of a fierce battle! And likewise, it is just like
this with the service of God. Understand this well.
(Likutei Moharan I,249)
25
When a
person falls from his level, he should know
When that this is ordained from Heaven, for being distanced is for the purpose of being drawn close. Therefore he fell so that he will become more motivated to drawing close to Hashem Yisborach. It is advisable for him to begin anew to enter into the service of God as if he still hadn’t ever begun at all. And this is an important principle in serving God
that one really needs to begin anew each day.
When that this is ordained from Heaven, for being distanced is for the purpose of being drawn close. Therefore he fell so that he will become more motivated to drawing close to Hashem Yisborach. It is advisable for him to begin anew to enter into the service of God as if he still hadn’t ever begun at all. And this is an important principle in serving God
that one really needs to begin anew each day.
(Likutei Moharan
I,261)
26
When a person begins to look at
himself, and he
When sees that he is far from goodness, and full of sins; then he can fall because of this, and not be able to pray at all. Therefore he must search, request, and find some good within himself. For how is it possible that he didn’t do some mitzvah or good deed his whole life? But when he begins to look at this good deed which he did, he sees that the good itself is full of wounds, and it has no wholeness—for the good is mixed up with a lot of ulterior motives and waste. Despite all this, it can’t be that there isn’t within this slight goodness, some good point. And moreover, he should search and seek until he finds within himself something else good. Even though this goodness is also mixed up with a lot of waste, while taking this into account, at any rate, there is some good point within him. And thus he should search and seek longer, until he finds additional good points within himself. In this way, by finding some merit and goodness within himself, through this he truly exits the domain of guilt and enters the domain of merit. And this is how he can do teshuvah. And through this he can revive himself and cheer himself up, just as he is. And then he will
be able to pray and sing and give thanks to God.
When sees that he is far from goodness, and full of sins; then he can fall because of this, and not be able to pray at all. Therefore he must search, request, and find some good within himself. For how is it possible that he didn’t do some mitzvah or good deed his whole life? But when he begins to look at this good deed which he did, he sees that the good itself is full of wounds, and it has no wholeness—for the good is mixed up with a lot of ulterior motives and waste. Despite all this, it can’t be that there isn’t within this slight goodness, some good point. And moreover, he should search and seek until he finds within himself something else good. Even though this goodness is also mixed up with a lot of waste, while taking this into account, at any rate, there is some good point within him. And thus he should search and seek longer, until he finds additional good points within himself. In this way, by finding some merit and goodness within himself, through this he truly exits the domain of guilt and enters the domain of merit. And this is how he can do teshuvah. And through this he can revive himself and cheer himself up, just as he is. And then he will
be able to pray and sing and give thanks to God.
(Likutei Moharan I,282)
27
And a person needs to be very careful
to follow this
And path, for it is an important foundational and general principle for a person who wants to draw near to God, and not lose his place in the world completely, Heaven forbid. For the main thing is to distance oneself from depression and melancholy as much as possible. For most of the people who are far from Hashem Yisborach, their main distance is because of melancholy and sadness. And because they become discouraged when looking at themselves, how deficient they are—for most of their actions are lacking, in accordance with what each person knows in his soul, the afflictions and hurts of his heart. And because of this they become discouraged; and most despair completely (Heaven help us) and do not pray with concentration at all. And they do not do in their service of Hashem even
what they could still do.
And path, for it is an important foundational and general principle for a person who wants to draw near to God, and not lose his place in the world completely, Heaven forbid. For the main thing is to distance oneself from depression and melancholy as much as possible. For most of the people who are far from Hashem Yisborach, their main distance is because of melancholy and sadness. And because they become discouraged when looking at themselves, how deficient they are—for most of their actions are lacking, in accordance with what each person knows in his soul, the afflictions and hurts of his heart. And because of this they become discouraged; and most despair completely (Heaven help us) and do not pray with concentration at all. And they do not do in their service of Hashem even
what they could still do.
Therefore a person needs to be very clever
Therefore concerning this, for many souls sank because of this—for despair (God forbid) is the hardest of all. Therefore one needs to strengthen oneself very much to walk in this path (mentioned above) to seek within oneself good points time after time, so as to revive oneself, and always strengthen oneself. And by this means one can always pray with desire, liveliness and joy. And one can truly
return to God, as mentioned above. (Likutei Moharan I,282)
Therefore concerning this, for many souls sank because of this—for despair (God forbid) is the hardest of all. Therefore one needs to strengthen oneself very much to walk in this path (mentioned above) to seek within oneself good points time after time, so as to revive oneself, and always strengthen oneself. And by this means one can always pray with desire, liveliness and joy. And one can truly
return to God, as mentioned above. (Likutei Moharan I,282)
28
There are souls which have fallen, and
one needs to
There enliven them and revive them with all kinds of tasty morsels which revive the soul. And by igniting the mind, which is an aspect of tefilin, through which one merits to break the tide of impure thoughts (as mentioned in Likutei Etzos, Bris, 26), through this upright speech is created to enliven and
revive these fallen souls. (Likutei Moharan II,5)
There enliven them and revive them with all kinds of tasty morsels which revive the soul. And by igniting the mind, which is an aspect of tefilin, through which one merits to break the tide of impure thoughts (as mentioned in Likutei Etzos, Bris, 26), through this upright speech is created to enliven and
revive these fallen souls. (Likutei Moharan II,5)
29
It is
prohibited for a person to cause himself to
It despair, God forbid. And even if he fell to the place where he fell (God forbid) and is situated in She’ol Tachtios (Heaven help us); despite all that, he should not cause himself to despair of Hashem Yisborach under any circumstances whatsoever. Because from there too he can draw near to God, for “the whole earth is full of his glory” (Yishiahu 6:3). And the True Tzadik is not called a tzadik unless he has this power to revive and raise up those who fell extremely deeply—to strengthen and encourage them, to motivate them and awaken them, and to reveal to them that God is still with them, near them, among them, and close to them, for “the whole earth is full of his glory.” And also the opposite: the tzadik must show those who are on an exalted level, that they still don’t have any knowledge at all of Hashem Yisborach, which is an aspect of “what did you see?
what did you look for?...” (Zohar, Intro. 1b).
It despair, God forbid. And even if he fell to the place where he fell (God forbid) and is situated in She’ol Tachtios (Heaven help us); despite all that, he should not cause himself to despair of Hashem Yisborach under any circumstances whatsoever. Because from there too he can draw near to God, for “the whole earth is full of his glory” (Yishiahu 6:3). And the True Tzadik is not called a tzadik unless he has this power to revive and raise up those who fell extremely deeply—to strengthen and encourage them, to motivate them and awaken them, and to reveal to them that God is still with them, near them, among them, and close to them, for “the whole earth is full of his glory.” And also the opposite: the tzadik must show those who are on an exalted level, that they still don’t have any knowledge at all of Hashem Yisborach, which is an aspect of “what did you see?
what did you look for?...” (Zohar, Intro. 1b).
(Likutei Moharan II,7)
30
When a person falls from his level,
and sometimes
When his fall and descent is extremely great (Heaven help us), for there are those who fall into very awful places, which are called an aspect of the filthy places. And he falls into doubts and very wicked, awful, and alienating thoughts, and into much confusion; and his heart is dizzy; for the klipah distorts his heart and spins it around with enormous distortions and confusion: “es far dreht das hartz” [it spins around his heart]. Even though in those places it is impossible to find God; nevertheless, in that place too, there is great hope, by means of his searching for and seeking Hashem Yisborach from there. And he should ask and request, “where is the place of his glory?!” (source
from the Sabbath and fest. liturgy).
When his fall and descent is extremely great (Heaven help us), for there are those who fall into very awful places, which are called an aspect of the filthy places. And he falls into doubts and very wicked, awful, and alienating thoughts, and into much confusion; and his heart is dizzy; for the klipah distorts his heart and spins it around with enormous distortions and confusion: “es far dreht das hartz” [it spins around his heart]. Even though in those places it is impossible to find God; nevertheless, in that place too, there is great hope, by means of his searching for and seeking Hashem Yisborach from there. And he should ask and request, “where is the place of his glory?!” (source
from the Sabbath and fest. liturgy).
And the
more he sees how he is very far from God’s
And glory, the more he should feel his anguish, and ask and request, “where is the place of his glory?!” And through this itself, that he seeks and requests and yearns for God’s glory, and feels his anguish and cries out and asks and requests “where is the place of his glory?!”; through this itself he rises to the ultimate ascension, because he merits to ascend to the aspect of “Ayeh” [i.e. where?!] which is an extremely lofty level of holiness. And this is the main aspect of teshuvah, that he should always search and request “where is the place of his glory?!” Through this, the descent transforms into a great ascent. And this is an aspect of, “the descent is for the purpose of the ascent” which is cited in all of the holy books, and read within them and understand
it there well, for it is deep. (Likutei Moharan II,12)
And glory, the more he should feel his anguish, and ask and request, “where is the place of his glory?!” And through this itself, that he seeks and requests and yearns for God’s glory, and feels his anguish and cries out and asks and requests “where is the place of his glory?!”; through this itself he rises to the ultimate ascension, because he merits to ascend to the aspect of “Ayeh” [i.e. where?!] which is an extremely lofty level of holiness. And this is the main aspect of teshuvah, that he should always search and request “where is the place of his glory?!” Through this, the descent transforms into a great ascent. And this is an aspect of, “the descent is for the purpose of the ascent” which is cited in all of the holy books, and read within them and understand
it there well, for it is deep. (Likutei Moharan II,12)
31
One needs to be very stubborn in
one’s service of
One God; and understand this well, for every person who desires to enter into the service of God, even the smallest of the small, it must happen that he will experience innumerable ascents and descents, and various kinds of falls and slides. For sometimes it occurs that they intentionally push one down from service of God. And concerning all this one needs to strengthen oneself greatly, without measure, as is mentioned above a little bit. And in a number of instances he needs to strengthen himself and hold on, just through stubbornness; and one needs extremely great stubbornness concerning this. And remember this matter well, for you will be in great
need of this. (Likutei Moharan II,48)
One God; and understand this well, for every person who desires to enter into the service of God, even the smallest of the small, it must happen that he will experience innumerable ascents and descents, and various kinds of falls and slides. For sometimes it occurs that they intentionally push one down from service of God. And concerning all this one needs to strengthen oneself greatly, without measure, as is mentioned above a little bit. And in a number of instances he needs to strengthen himself and hold on, just through stubbornness; and one needs extremely great stubbornness concerning this. And remember this matter well, for you will be in great
need of this. (Likutei Moharan II,48)
32
And know, that one must go through
all of these
And falls and descents and confusing events etc. before one enters the gates of holiness. And all of the tzadikim and truly God fearing went through all
of this. (Likutei Moharan II,48)
And falls and descents and confusing events etc. before one enters the gates of holiness. And all of the tzadikim and truly God fearing went through all
of this. (Likutei Moharan II,48)
33
And if you are extremely far away
from God, and
And you think that really at every hour you are defiling things in opposition to Hashem Yisborach; to counteract this, know that for such a person who is so coarse, every single movement where he disconnects himself little by little from his base desires—even the slightest movement where he moves away from his base desires towards Hashem Yisborach—this is extremely great and precious from the perspective of God. And in this way he runs thousands upon thousands of miles in the upper
worlds. (Likutei Moharan I,72)
And you think that really at every hour you are defiling things in opposition to Hashem Yisborach; to counteract this, know that for such a person who is so coarse, every single movement where he disconnects himself little by little from his base desires—even the slightest movement where he moves away from his base desires towards Hashem Yisborach—this is extremely great and precious from the perspective of God. And in this way he runs thousands upon thousands of miles in the upper
worlds. (Likutei Moharan I,72)
34
And the
main thing is to strengthen oneself with
And joyfulness through various types of advice. Because depression is very harmful. Therefore one needs to make a big effort with all one’s might to distance and drive away depression and melancholy, both by searching and finding within oneself good points which still remain, and by [remembering] that He did not create me as a gentile. And in most cases it is impossible to cheer oneself up without using laughter and frivolity etc. Just as we wrote all of this
in Likutei Etzos, under “Joy,” see the source there.
And joyfulness through various types of advice. Because depression is very harmful. Therefore one needs to make a big effort with all one’s might to distance and drive away depression and melancholy, both by searching and finding within oneself good points which still remain, and by [remembering] that He did not create me as a gentile. And in most cases it is impossible to cheer oneself up without using laughter and frivolity etc. Just as we wrote all of this
in Likutei Etzos, under “Joy,” see the source there.
(Likutei Moharan
II,48)
35
And
know, that in this world, a person needs to pass
over a very narrow bridge, and the overriding and
main principle is don’t be afraid at all.
over a very narrow bridge, and the overriding and
main principle is don’t be afraid at all.
(Likutei Moharan II,48)
36
In light of the greatness of Hashem Yisborach
and
In his eminent loftiness, even the slightest motion of any kind and any sort of gazing which is not befitting of God’s glory—it would be befit that [because of this wrongdoing,] things would happen to a person that he deserves, God forbid. However Hashem Yisborach is full of compassion, and the whole world is full of kindness, and God very much desires the [success] of the world. Therefore, my dear brother, you who are reading this, my heart and soul, be very strong and courageous, and trust in God, for He will not leave you, since everything which you go through, it is all for your good. Rely on his immense compassion, without measure. For Hashem Yisborach is very great, and his greatness is unfathomable, and there is a [reality] that everything transforms into goodness, and deliberate sins transform into merits—just be strong and
courageous. (Likutei Moharan II,49)
In his eminent loftiness, even the slightest motion of any kind and any sort of gazing which is not befitting of God’s glory—it would be befit that [because of this wrongdoing,] things would happen to a person that he deserves, God forbid. However Hashem Yisborach is full of compassion, and the whole world is full of kindness, and God very much desires the [success] of the world. Therefore, my dear brother, you who are reading this, my heart and soul, be very strong and courageous, and trust in God, for He will not leave you, since everything which you go through, it is all for your good. Rely on his immense compassion, without measure. For Hashem Yisborach is very great, and his greatness is unfathomable, and there is a [reality] that everything transforms into goodness, and deliberate sins transform into merits—just be strong and
courageous. (Likutei Moharan II,49)
37
And when a person still has a yetzer
ha’ra, this is a
And very good characteristic. For then he can serve God specifically with his yetzer ha’ra. That is, he can overcome [temptation] while the yetzer ha’ra is heating him up, and draw it into some kind of service in his service of Hashem Yisborach. And if a person does not have a yetzer ha’ra, his service is considered worthless. And because of this Hashem Yisborach allows the yetzer ha’ra to spread through a person so much—especially he who truly desires to draw near to God. Despite that its large degree of ever-presence and incitement brings a person to what it brings him, to many great sins and much defilement. Nevertheless, this is all worthwhile for Hashem Yisborach, to enable positive movement. While the yetzer ha’ra attacks a person, he overcomes it through some movement, and flees from it. For this is more precious to God than if he served Him for a thousand years without a yetzer ha’ra. Because all of the worlds were created for no other purpose than for the human being, whose entire greatness and importance is because he has such a yetzer ha’ra, and he strengthens himself to overcome it. Therefore, to the degree that it spreads out more and more, in equal measure, the slightest movement where he strengthens himself to oppose it becomes more precious in the eyes of God. And Hashem Yisborach Himself assists him with this, as is said, “God will not leave him in his hand”
(Tehilim 37:33). (Likutei Moharan II,49)
And very good characteristic. For then he can serve God specifically with his yetzer ha’ra. That is, he can overcome [temptation] while the yetzer ha’ra is heating him up, and draw it into some kind of service in his service of Hashem Yisborach. And if a person does not have a yetzer ha’ra, his service is considered worthless. And because of this Hashem Yisborach allows the yetzer ha’ra to spread through a person so much—especially he who truly desires to draw near to God. Despite that its large degree of ever-presence and incitement brings a person to what it brings him, to many great sins and much defilement. Nevertheless, this is all worthwhile for Hashem Yisborach, to enable positive movement. While the yetzer ha’ra attacks a person, he overcomes it through some movement, and flees from it. For this is more precious to God than if he served Him for a thousand years without a yetzer ha’ra. Because all of the worlds were created for no other purpose than for the human being, whose entire greatness and importance is because he has such a yetzer ha’ra, and he strengthens himself to overcome it. Therefore, to the degree that it spreads out more and more, in equal measure, the slightest movement where he strengthens himself to oppose it becomes more precious in the eyes of God. And Hashem Yisborach Himself assists him with this, as is said, “God will not leave him in his hand”
(Tehilim 37:33). (Likutei Moharan II,49)
38
The yetzer ha’ra knocks again and
again, and evokes
The him to what it evokes. And even if a person does not listen to it, and turns his back on it; nevertheless, it knocks again, and a second time, and a third, and a fourth, and more. But if a person is strong in his will, and stubborn against the yetzer ha’ra, and doesn’t pay attention to it at all; then the yetzer ha’ra withdraws and goes away. And also during prayer, where thoughts come to befuddle him, this is also really the case. When a thought comes a number of times, time after time to distract him; one needs to be strong and not pay any attention to it at all, under no circumstances. And see
the other sources regarding this. (Likutei Moharan II,51)
The him to what it evokes. And even if a person does not listen to it, and turns his back on it; nevertheless, it knocks again, and a second time, and a third, and a fourth, and more. But if a person is strong in his will, and stubborn against the yetzer ha’ra, and doesn’t pay attention to it at all; then the yetzer ha’ra withdraws and goes away. And also during prayer, where thoughts come to befuddle him, this is also really the case. When a thought comes a number of times, time after time to distract him; one needs to be strong and not pay any attention to it at all, under no circumstances. And see
the other sources regarding this. (Likutei Moharan II,51)
39
When a person enters a high level of
holiness, for
When example when he draws near the True Tzadik or something similar, sometimes specifically at that time he will experience a nocturnal emission, God forbid. Do not become discouraged because of this; for on the contrary, sometimes this is a sign that he is has approached holiness, and sometimes this is
very good. (Likutei Moharan II,117)
When example when he draws near the True Tzadik or something similar, sometimes specifically at that time he will experience a nocturnal emission, God forbid. Do not become discouraged because of this; for on the contrary, sometimes this is a sign that he is has approached holiness, and sometimes this is
very good. (Likutei Moharan II,117)
40
We have already discussed how there
is absolutely
We no despair in the world at all. And this itself, that he views himself as very far from God, as far as he can be; through this itself it is fitting that he revives himself, since at any rate, he knows that he is distant. For it would have been possible for him to be so very distant, to the extent that he did not know at all that he is distant. And since he at least knows about his great distance; despite that this is true; nevertheless, this itself is important to Hashem Yisborach, that at least he knows that he is distant. Through this itself, it befits that he revive himself
and strengthen himself in every way that he can.
We no despair in the world at all. And this itself, that he views himself as very far from God, as far as he can be; through this itself it is fitting that he revives himself, since at any rate, he knows that he is distant. For it would have been possible for him to be so very distant, to the extent that he did not know at all that he is distant. And since he at least knows about his great distance; despite that this is true; nevertheless, this itself is important to Hashem Yisborach, that at least he knows that he is distant. Through this itself, it befits that he revive himself
and strengthen himself in every way that he can.
41
Even the simple people, (who are
called prastakes)
Even and even the wicked, and even the Nations of the world (who are not in the same category as Jews)—they all receive their life force from the Torah. Therefore, even a simple person, for example one who cannot study, or who is in a place where he cannot study; nevertheless, also in that situation he receives life force from the Torah. Therefore, even in that situation, he needs to maintain his fear of Heaven, in every way he can, even when he ceases to study Torah, and even he who cannot study—for everyone receives their life force from the concealed Torah, through the Great Tzadik, who sometimes behaves with simplicity, and study within [the Likutei Moharan for more elaboration about this
subject]. (Likutei Moharan II,78)
Even and even the wicked, and even the Nations of the world (who are not in the same category as Jews)—they all receive their life force from the Torah. Therefore, even a simple person, for example one who cannot study, or who is in a place where he cannot study; nevertheless, also in that situation he receives life force from the Torah. Therefore, even in that situation, he needs to maintain his fear of Heaven, in every way he can, even when he ceases to study Torah, and even he who cannot study—for everyone receives their life force from the concealed Torah, through the Great Tzadik, who sometimes behaves with simplicity, and study within [the Likutei Moharan for more elaboration about this
subject]. (Likutei Moharan II,78)
42
And even a person who fell extremely
far (God
And forbid) and is situated in She’ol Tachtios (God forbid); nevertheless, through the True Great Tzadik he has much hope. For through him everyone can receive their life force from holiness, wherever they may be. Therefore truly, there is absolutely no despair in the world at all (kayn ya-oosh iz gar nit far handin). And somehow, even if he fell to the place where he fell (Heaven help us); nevertheless, since he strengthens himself even in something small, he still has hope to return and come back to God. And the main thing is “from the belly of She’ol I cried out!” (Yonah 2:3); for crying out from She’ol Tachtios also never ever goes to waste. And he should cry out and cry out, and never give up on crying out. He should just always cry out and beg Hashem Yisborach, no matter what happens, until
God will look and see from heaven. (Likutei Moharan II,78)
And forbid) and is situated in She’ol Tachtios (God forbid); nevertheless, through the True Great Tzadik he has much hope. For through him everyone can receive their life force from holiness, wherever they may be. Therefore truly, there is absolutely no despair in the world at all (kayn ya-oosh iz gar nit far handin). And somehow, even if he fell to the place where he fell (Heaven help us); nevertheless, since he strengthens himself even in something small, he still has hope to return and come back to God. And the main thing is “from the belly of She’ol I cried out!” (Yonah 2:3); for crying out from She’ol Tachtios also never ever goes to waste. And he should cry out and cry out, and never give up on crying out. He should just always cry out and beg Hashem Yisborach, no matter what happens, until
God will look and see from heaven. (Likutei Moharan II,78)
43
Even in She’ol Tachtios one can be
adjacent to
Hashem Yisborach. (Likutei Moharan II,78)
Hashem Yisborach. (Likutei Moharan II,78)
44
If you believe that it is
possible to destroy, believe that it is possible to can fix. (Likutei Moharan II,112)
Na Nach Nachma Nachman MayUman!
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