NaNach: Revival/Restoration of the Soul - volume 2 - Meshivas Nefesh part 2&3

Volume II

Sometimes there is a person who has already arrived
Sometimes at the entrance to holiness, and he falls back; since the Sitra Achera [i.e. the force of evil] and the Ba’al Davar [i.e. Satan] rise up against him extremely forcefully (Heaven help is); and they do not allow him to pass through the entrance. And because of this he gets discouraged and falls back completely, God forbid. For this is the method of the Ba’al Davar and the Sitra Achera. When they see that a person is really adjacent to the gates of holiness, and is just about to enter; then they engulf him extremely forcefully (Heaven help us). Therefore at that point one needs to strengthen oneself very stoutly against them. One should stand one’s ground and not let oneself be moved from one’s spot, and not pay attention to the falls and descents and confusion which one goes through. One should just strengthen oneself immensely to overcome them, and do what one can to serve God. And as the days and years go by, he will enter securely with the help of Hashem Yisborach into the gates of holiness. For God is full of compassion, and greatly desires our service. Know, that all of the movements and relocations, where a person removes himself from the place he is in and relocates to a new position; each time [moving] a little bit from material desires towards the service of Hashem Yisborach—they all gather and join and bind together, and come to his aid at the moment of need, that is when (God forbid) there is a difficulty and time of misfortune, God forbid. And know that there is a tree on which leaves grow. Each leaf needs to grow for a hundred years. And it can be assumed that during this century, certainly it goes through what it goes through. And afterwards at the end of the century, it fires off with a loud sound like a firearm which they call “ormatia” [i.e. cannon]. And
the metaphor can be understood on its own.

(Likutei Moharan II,48)

A person needs to strengthen himself in his service
A of God in every way that he can, even if he is in the state that he is. And he should rely on God’s very plentiful and measureless compassion. For He certainly will not abandon him, even if he went through what he went through. The past is nothing, and the main thing is from now on, he shall not do it anymore, and he shall at least, not commit [sins] anymore—both in action and in thought. For such people’s thoughts are also as if they have acted, for also in the world of Asiyah [i.e. action] there is thought. And one needs to avoid transgressions in deed and in thought, as mentioned above. And what is done with him—whatever will be—he shouldn’t worry, and he shouldn’t pay attention to it at all. And know, that it is a necessity for him to go through all of this (mentioned above) because this is the main aspect of complete teshuvah: when a person passes through those places and situations, exactly as he did previously; and now he turns his back on them, and forces down his yetzer so he will no longer do what he did then, both in deed and in thought. And this is the main aspect of complete
teshuvah. (Likutei Moharan II,49)

It was already mentioned above, concerning the
I t thousands and myriads of ascents and descents without measure that a person must first go through in order to merit to serve God with perfection, that the great tzadikim also went through all of this. And the main thing is to be very strong-willed to always continue to serve God, and not pay attention to anything in the world, and never put aside one’s service of Hashem—even if one goes through what one goes through (God forbid), all of the descents in the world—nevertheless, he should strengthen himself in serving God in every way that he can. And the main thing is not to cause oneself to despair, God forbid. Rather a person should begin each time anew, as if he had still not begun at all to enter into the service of Hashem Yisborach. Just right now, he begins anew. And likewise each and every time—always. And sometimes one needs to begin anew a
few times in a single day. (Likutei Moharan II,48)

When a person sees that he has been praying and
When entreating and imploring very much for quite a long time, that he should merit to draw near the service of God; and despite that, they don’t look at him at all and don’t listen to him—on the contrary, it seems to him that they are distancing him from the service of Hashem Yisborach, though all kinds of rejections, as if they do not desire him at all—and because of this, he gets discouraged, and relaxes his efforts to serve God (God forbid): Then one should be embarrassed about himself very much about this, that he had [negative] thoughts about the character of Hashem Yisborach. For in truth God is certainly forgiving and merciful, and indeed He definitely wants to draw him near, etc. Therefore he should again strengthen his will to begin anew time after
time, as mentioned above. (Likutei Moharan II,48)

The Ba’al Davar besets and incites every person
The constantly, in proportion to the degree that each person wants to enter into the service of God. It is like two people fighting each other: when one sees that the other is overcoming him, he then strengthens himself with all his might, and acts to overcome his opponent. And because of this it occurs that sometimes the Ba’al Davar incites a person very much. And this is because evil sees that a certain good has begun to emerge within a person; then he strengthens himself even more against him. Therefore, a person needs to be clever concerning this matter, and make war and overcome the evil though tricks each time through the powerful force
of will. (Sichos HaRan 10)

Sometimes it seems to a person that it is a distant
Sometimes possibility that he could merit the life of the next world because of his great distance from God; despite that, he should be strong and courageous in his mind, continuing to always yearn and long for Hashem Yisborach. And he should cheerfully do what he can in his service of God. And he should be content to always serve God his whole life, even without [eternal life] in the next world. And even if it also seems like he will go to Hell (God forbid)—whatever will be will be. He must [still] always do what he needs to do, and engage in the service of God as much as he can. [He should] snatch and do some mitzvah, or study Torah, or pray, or something of this kind; and God will do
what is good in his eyes. (Sichos HaRan 48)

Even if a person does not merit to serve God;
Even nevertheless, as long as he puts his hope in Hashem Yisborach, he certainly also needs to strengthen and encourage himself very much in just [hoping]. This is an aspect of: “Be of good courage, and let your heart be strong, all who hope in God” (Tehilim 31:28). And he shouldn’t become discouraged by anything in the world, for there is no greater evil than a fall, Heaven help us. Therefore each and every person needs to strengthen his fellow, not to become discouraged by anything in the world. Even if he knows himself that he is in the state that he is; nevertheless, one should strengthen his fellow. For it is easier for his friend to strengthen him than it is for him to strengthen himself, for “a prisoner does not release himself...” (Brachos 5b). And when he shall merit not to discourage his friend (God forbid), even though he knows himself that he is far from his service—on the contrary, he should strengthen him with all kinds of encouragement; and he should rejuvenate him and revive him through all kinds of talk that revives the soul—by doing this it can be that afterwards he himself will also merit to return to the service of God. Read further in the
source. (Sichos HaRan 120)

Concerning the phenomenon of a few people who
Concerning draw near the service of God, and afterwards distance themselves; despite this, their temporary drawing near is also precious in the eyes of Hashem Yisborach, even though afterwards what
happens happens, God forbid. (Sichos HaRan 123)

“Hope in God, be strong and He will give your heart courage, and hope in God” (Tehilim 27:14). “Strengthen yourselves, and He will give your heart courage, all who hope in God” (Tehilim 31:25). “Did I not command you, be strong and have courage, do not fear and do not be dismayed, for the Lord your God is with you wherever you go” (Yehoshua 1:9).

By searching and requesting until one finds in one’s
By self some good points to revive oneself and strengthen oneself in the service of the Blessed One; by this means all of the rectification made by the [sacrificial] service of the Cohens is drawn [down]; [also] the [singing] on the stand of the Levites; and the standing [in prayer] of the [tribes of] Israel; and in addition all of the rectifications which were drawn
[down] by the sacrifices and the incense.

(Likutei Halachos, Hashkamat HaBoker 1:5)

Even in the very low levels, the Endless Light of
Even Hashem Yisborach shines forth, as can be understood from the writings of the holy Ari. However the [light] is very hidden within many garments. But every person who wants to cleave to God, can cleave [to Him] wherever he may be. Concerning this it is said: “Praised is the man who does not forget You, and the person who strives for You” (Rosh Hashanah liturgy), because one needs to strive and strengthen oneself immensely regarding this. And the lower the level someone is on, one needs to strengthen oneself and strive that much more regarding this. For also within the thick blackness, in the valley of the shadow of death, one can draw the Endless Light upon oneself by closing one’s eyes and annulling oneself for a time to Hashem Yisborach. And concerning this it is said: “Even though I walk through the valley of the shadow of death, I will fear no evil, for You are with me” (Tehilim 23:4); and it is said “When I sit in darkness, God shall be a light to me” (Micha 7:8).
(Likutei Halachos, Nitilat Yadayim, 4:1)

Every person needs to know that every time that
Every some sparks of Godliness light up [his mind] or if he is aroused by some new awakening towards Hashem Yisborach, they [i.e. negative spiritual forces] then will provoke him more and more. And one needs to be very strong not to fall because of this; and this shouldn’t cause one to become discouraged, even if this happens thousands and myriads of times, God forbid. One just needs to strengthen oneself a lot through the Torah; that is, one should make a big effort to draw [down] true novel Torah ideas. And even a person who does not merit to do this; at any rate, he should strengthen his resolve to study Torah with renewed energy. And he should fulfill all of the words of the Torah with pure simplicity, and not depart from the ways of the Torah, God forbid. For even though, to the degree there is light and the enthusiasm in his heart, he yearns to be completely holy and withdrawn and set apart from the vanities of this world, in accordance with the gleaming of these sparks (and in truth it is fitting to be that way); however, if his yetzer still overcomes him and—especially at this point—incites him very much; because of this, he shouldn’t fall completely, God forbid. He should just strengthen himself anyhow not to depart from the simple path of the Torah. And he should fulfill what is written: “Do not be [too] much of a tzadik...and do not be [too] much of a wicked person” (Koheles 7:17-18). A person should not be [too] much of a wicked person (God forbid) because he wanted to be [too] much of a tzadik, but was unable to. And thus, when he will follow this path and be very strong in it, then he will proceed securely on his way, and he will be able to motivate himself time after time to [serve] God, and each time avert his eyes from the [superficial] appearance of this world, and annul himself to Hashem Yisborach. And if from this point on, he truly merits to annul himself, to completely depart from the [superficial] appearance of the world, genuinely as befits him; certainly this is beneficial. And if not (God forbid), anyhow he should not become discouraged in the least because of this. He should just strengthen himself to be an upright person, with complete simplicity, in accordance with the path of the holy Torah. Because the Torah breaks and annuls all of the Sitra Achera , which wants to provoke us, God forbid. (Likutei Halachos,
Nitilat Yadayim, 4:16)

Someone who wants to draw near to God, needs to
Someone always search for Hashem Yisborach in every place where he may be, and connect and raise up the aspect of the place where he is, to an aspect of “higher than the place”; that is, to Hashem Yisborach, who is “the place of the world” (Bereshis Rabbah, Vayetse, 68). And then he will merit to truly serve God, and no place will be able to prevent him from doing that. And even a person who fell to some bad place because of his sins, and even to a very low and coarse and dirty place, God forbid, Heaven help us; nevertheless, he needs to remind himself of Hashem Yisborach, who is “the place of the world” for there exists a space for each and every person. Therefore there is no descent in the world. The principle is, that in all the places a person has been cast to, he can return to Hashem Yisborach. This is an aspect of, “And you shall request Hashem your God from there” (Devarim 4:29). Especially
from there from the place where He is.

(Likutei Halachos, Tzitzis, 3:9)

Every action a person does is in a [certain] time and
Every place, and that is the main way the Sitra Achera takes hold. But God is, so to speak, above time and space. There, all is good, and there the Sitra Achera has no hold at all. And all [harsh judgments] are sweetened there. And this is an aspect of: “If I ascend up into heaven, You are there...”; “days have been formed and one of them is his” (Tehilim 139:16). That is, there is no place or time to run away to, and give up on Hashem Yisborach (God forbid), for all of the places of the world are with Him. And he gives life to all of the places and levels in the world; and also [gives life to the phenomenon of] time. Therefore in every time and in every place one can find God, for space in its entirety and time in its entirety—it is all from Hashem Yisborach. Therefore through teshuvah one can draw near to
God and ascend higher than space and time.

(Likutei Halachos, Tzitzis, 3:15)

To counteract all the confusion, cravings, and the
To evil and distracting thoughts which pursue a person and confound him at every moment, especially when he is praying—and a person suffers greatly from all this—the main [solution] is an aspect of arichas apayim [i.e. patience] which is an aspect of emunah [i.e. faith] as explained elsewhere. That is, he should have emunah in God and in the upright and true tzadikim, and strengthen himself in his service, and not fall because of anything, and just not care and not get upset about anything which confounds or discourages him; which the Ba’al Davar wants to inject into his mind—as if there was no hope, God forbid. Because one shouldn’t pay attention to this at all—just strengthen oneself immensely, because there is absolutely no despair in the world at all. And somehow, despite that he has already fallen into this descent numerous times, without measure; nevertheless, there is no despair in the world at all. And one needs to strengthen oneself, and to begin anew each time, and not
descend at all into agedness of the Sitra Achera .

For all of the descents in the world are an aspect of
For agedness of the Sitra Achera, where one thinks to oneself that one has grown old in one’s sins and actions that one has become accustomed to, until [one thinks that] one is unable to extricate oneself from them under any circumstances, God forbid. And in truth he needs to know and believe, that at every day and every hour and every moment a person has the strength to renew himself and truly become a completely new being, for every day Hashem Yisborach creates anew, and no moment is
similar to another.

Therefore one needs to strengthen oneself and begin
Therefore anew each time. And sometimes one needs to begin a number of times in a day. And even if a person is in the same situation for an extended period of time, no matter what happens, he needs to remind himself about God every hour and every moment. And he should completely forget everything that he went through up to that point, and from now on really begin anew, as much as he can. And he shouldn’t pay attention at all to any confusion or discouragement. And all of this is an aspect of arichas apayim, where a person needs to lengthen his [breathing] spirit, and pass by all of the confusions and obstacles, and not pay attention to anything, and not become short of [breath/]spirit because of everything which he goes through. He should just cling strongly to Hashem Yisborach in every way he can. For God is full of compassion at all times, for “God’s chesed [i.e. benevolence] has not ceased, and his compassion has not run out”
(Aychah 3:22). (Likutei Halachos, Tefilin 5:6)

The distance of most of the world from Hashem
The Yisborach is only because of descents and discouragement. For most made attempts a number of times and began to serve God, and afterwards they fell into what they fell, each person in accordance with his descent, Heaven help us. And a few of them aroused themselves and tried again, or a few times—but later on when they saw that despite everything they fell afterwards, they therefore gave up on themselves. But in truth this is all the doing of the Ba’al Davar himself, who is the “Old Man” of the Sitra Achera, for he is called “the Old Man” and “the Fool” (Koheles 4:13). And he wants to throw a person down into agedness, and feebleness (God forbid) as if one has already grown old from his sins and deeds, to the point that [one thinks] it is impossible to change any more. But in truth that is not the case! For every day a person really is a new being, as is shown by our making a number of blessings on this in the morning blessings. Therefore one needs to strengthen oneself at all times. And a person should think about himself as if he were born that day, as if today he were receiving the Torah
anew. (Likutei Halachos, Tefilin 5:6)

God and his Torah are without end or limit. Just as
God there is no ascent relative to the greatness of Hashem Yisborach, for He is higher than all heights etc.; likewise, there is no descent in the world. For with all of the descents (God forbid) there is an even worse descent than that, God forbid. And since there exists an even worse descent than that (God forbid), one needs to strengthen oneself not to fall further, God forbid. And the main source of encouragement is through the power of the great tzadikim, who never ever remained on the same level, and they ascended time after time. And even when they arrived at a very high level, even to a very awe-inspiring and lofty level; nevertheless, they did not content themselves with this. And they would say, “isn’t Hashem Yisborach infinite? And who knows what more one can attain in this world?” Therefore they begin each time anew, until they truly arrive each time at an extremely high and lofty level; and
it’s a never-ending process.

Therefore, through the power of these tzadikim,
Therefore, there is hope for all of the fallen, and there is absolutely no despair in the world at all. For even though that it seems to him that from such a fall, it is impossible to rise (God forbid); nevertheless, who knows the generosity of God’s chesed? For there exists such chesed from Hashem Yisborach that one can even ascend from that location. And each and every cry which he lets out, even in She’ol Tachtios, is never ever lost, no matter what happens afterwards. For these tzadikim acquire the awareness, that just as there is no ascent in the world, likewise there is no descent in the world which one cannot rise out of. And in truth it is all a unity. For the more the Tzadik rises to a higher level and acquires more awareness of the greatness of God, the more he acquires awareness of God’s chesed—which is the main aspect of Hashem Yisborach’s greatness. For the characteristic of chesed is called “greatness,” (as is well known). Therefore those tzadikim who time after time merit to acquire high understanding of the greatness of God, that is, the greatness of his chesed; in this way they merit to acquire understanding that there is no descent and fall in the world. And there is absolutely no despair in the world. For time after time they become aware of such chesed, which is the main aspect of the greatness of the Creator, to the extent
that by this means, everyone is capable of ascending.

Therefore in truth, even the very low in [spiritual]
Therefore standing, and even if they fell into complete wickedness (God forbid); nevertheless, as long as their soul is within them, as long as they can move one of the parts of their body, they need to have arichas apayim [i.e. lengthen their nose/breath/spirit] and to always anticipate salvation. And they need to strengthen themselves, and begin anew time after time, in every way they can, no matter what happens. For there isn’t any movement towards holiness, and no holy sigh, crying out or yearning etc. which is ever lost at all. “For God will not cast off forever” (Aychah 3:31). For his compassion and chesed is bountiful, extending to
infinity and without limit, as mentioned above.

(Likutei Halachos, Tefilin 5:9)

Sometimes the descent and fall is for the purpose of
Sometimesthe ascent. For the most important part of the descent is so that he will strengthen himself and return and begin and renew his energy and mind. And this is the main aspect of the work to be done, to live out new life at every moment through one’s
service of Hashem Yisborach.

(Likutei Halachos, Tefilin 5:22)

Most people err about themselves and think that
Most their soul is not holy at its root, and that [therefore] it is difficult for them to return to God and be a true tzadik or upright person, like the other tzadikim and upright people whom people generally talk about. That is to say, when one discusses people who are tzadikim or truly upright and God-fearing, this begins [to evoke] thoughts of teshuvah, to also draw near Hashem Yisborach—for all of the People of Israel are always full of thoughts where one muses about doing teshuvah and drawing near to God. However afterwards, people immediately say, “Who is capable of being like this this tzadik...for he had a holy soul from the time of childhood.” As if the righteousness of the tzadikim and the upright is only based on their holy soul which they were born with, which in truth is incorrect. For the main righteousness of the tzadikim is only through their striving and hard work in the service of Hashem Yisborach for a multitude of many many days and years of strengthening themselves and overcoming, time after time. And he did not let himself fall under any circumstances. And he prayed and supplicated for an enormous amount of time until he merited what he merited. And every person is capable of being like them, for there is free will, as our holy and blessed Sages wrote: “the crown of a good name
is laid...” (Pirkei Avos 4:17).

And in truth the issue of this mistake, where they
And think that their soul is not rooted in holiness, and because of this they do not strive to overcome [the obstacles] and act in accordance to the deeds of the tzadikim—this [mistake] is drawn [down] from the aspect of the halls of transformation. Because from there is an aspect of exchange, where the son of the king was exchanged with the son of the slave, as appears in the Sipurei Ma’asios, [i.e. Rabbi Nachman’s Stories] where because of this, he fell to where he fell, and went [down] evil paths, until he himself was uncertain whether he was the son of the king or the son of the slave. Likewise this [is the case] with every person who is distant from God, especially in the harsh end of this bitter exile, where the Ba’al Davar besets us extremely strongly, to the extent that a number of people cause themselves to despair, as if their souls were completely incapable of serving God. And all of this is only the seduction of the yetzer. For in truth, a person needs to know and believe that the soul of each individual of the People of Israel is extremely lofty and precious. They are all an aspect of sons of kings and are capable of meriting very high levels of holiness, like all of the tzadikim and the upright. For they too experienced [negative] thoughts and discouragements of many kinds and sorts. However they were clever, and did not allow themselves to be misled, and they overcame [the obstacles] and strengthened themselves very much, until they merited what they merited, praised are they. And this is an aspect of “and his heart was lifted up in the ways of God”
(Divrei HaYamim II 17:6).

(Likutei Halachos, Birkos HaShachar 3:6)

The most important part of the blessing on the Torah
The is that every person needs to bless God, who “chose us from among all of the Nations, and gave us his Torah.” And this is an aspect of the [Hebrew vowels of] segulah and makif, for it is impossible to fathom why He chose us above all others, just as the heavenly minister of the Egyptians argued: “They
are idol worshipers...” (Zohar, Shmos 160).

Therefore the People of Israel are called “segulah.”
Therefore [“Segulah is charm that is higher than logic.] For the drawing close of Israel more than all of the world to our Father in heaven is just like a segulah, which is higher than the intellect. And it is impossible to fathom this; it is an aspect of the secret of the holy point which includes all of the points of the People of Israel [some Hebrew vowels are written as points, such as segol which is a triangle of three dots]. And this is an aspect of Moshe Rebeinu [Moses our Teacher] of blessed memory, whose [soul] clothes each member of the People of Israel. And this point stands between spiritual destruction and finding favor; and this point is the main difference between the People of Israel and the Nations. For through it, they merit to ascend from the evil of the Seventy Nations, which is an aspect of spiritual destruction, and enter into the completeness of the holiness of Israel, which is an aspect of “finding favor.” And therefore each member of the People of Israel—even if he fell to the place where he fell, to the extent that he is almost unable to distinguish between the holiness of Israel and the contamination of the pagan Nations, God forbid (because of being so very severely damaged [by his own sins]); nevertheless, he needs to strengthen himself regarding his Jewish point which he has inborn within him; that he is a descendent of Israel; despite that he almost doesn’t feel the holiness of the People of Israel within himself because he has declined to such an extent. Nevertheless, one needs to believe this very much, for this general holy point, which is an aspect of the point of Moshe which is clothed within each and every person (as mentioned above), this is a great secret which is truly
impossible to.

Therefore, on the contrary, he who has become
Therefore, discouraged to such an extent, certainly needs to give thanks and bless his lot, that he is a descendent of Israel and that He didn’t make me a goy, and that there is clothed within him a special point of holiness, which is the main difference between the holy People of Israel and the Nations. And through this point, all can ascend from spiritual destruction (God forbid) to favor. This is dependent however on them not giving up on themselves; they shouldn’t be an aspect of “and that you said, ‘we shall be like the Nations’” (Yechezkel 20:32); which is an aspect of the flaw in which they did not make the blessing on Torah [study] beforehand, because they had become extremely discouraged; since they knew how very much they had declined, to the extent that because of this it was hard for them to make the blessing over Torah [study]; since they weren’t fulfilling its strictures. And specifically this flaw caused the destruction of the Beis HaMikdash [i.e. the Temple in Jerusalem] and the Exile, as the blessed Sages wrote. For somehow, nevertheless, it is prohibited for a person to give up on himself (God forbid). Just the opposite! He needs to bless his lot even more for the holy point of his Jewishness, which the main importance of the blessing over the Torah. And he needs to search for the good points of the holiness of the People of Israel which he still has, and strengthen himself concerning them—until through this, he can truly ascend from spiritual destruction to favor. But to truly merit all of this, is mainly possible through drawing close to the tzadikim, who are an aspect of Moshe. And they revive us and instill within us this point; and by this means they sweeten all the harsh judgments, and
raise us up from spiritual destruction to favor.

(Likutei Halachos, Birkos HaShachar 5:7-8)

The main importance of the mitzvah of reading the
The Shema, which is emunah that everything happens in accordance with God’s will, is to draw [down] to oneself this holy emunah each day anew, which is an aspect of "Every day shall be new in your eyes” (Sifrei Devarim 11). And [also] to draw [down] upon himself the desire for holiness; and to connect all of his thoughts, his heart, and his awareness to this desire; so that all of his longing and yearning will be only for the true ultimate purpose; and to increasingly strengthen one’s desire for holiness every day anew, each time more and more. And even if he goes through what he goes through; nevertheless, he shouldn’t relax his desire under any circumstances in the world. And the main thing is that he needs to have emunah that each day’s events are completely new. Therefore one needs to wait and wait, until the day of his salvation will arrive. For Hashem Yisborach causes new salvations to sprout every day. For every different new day that arrives, ever greater holiness is added and renewed from above. Since only for this reason does God maintain his world, and through his goodness renew the act of Creation every day, in order to motivate us to renew ourselves each and every day [and provide us with] new and strong
desires for Hashem Yisborach.

And this is an aspect of purification of the defiled,
And which is dependent upon days. For there are those who require only that the sun set, that is the completion of his purification and salvation is dependent on the arrival of the next day [which begins after sunset]. And there are those who require seven days for their purification. And when the People of Israel left Egypt, they counted seven complete weeks until they merited to receive the Torah. And the main thing is to strengthen oneself during all those days when one still does not merit completeness in one’s purification, which is an aspect of receiving the Torah. Despite [one’s situation,] each and every day one should strengthen oneself in these days with strong and new desires; and one should be extraordinarily strong in this, despite everything one goes through, until one merits to arrive at one’s day of complete salvation and purification. And there are those who will only merit the main completion of their purification after their sun has set completely, that is, after they have passed on from [this] world. This is an aspect of, “and when the sun sets he will be purified, and afterwards he will eat from the sanctified” (Vayikra 22:7), which is his good portion in the next world; which he will merit immediately after the setting of his sun. And he will not need to be reincarnated and suffer what he needs to suffer—unlike he who did not prepare himself at all during his entire lifetime, and did not strengthen himself to draw [down] upon himself the holy desires each and every day. For at that point, on the last day, every positive thing which he snatched in this world, and all of the positive desires which he had every day during his entire lifetime [are all] gathered together. And this alone is his hope, and what provides him with an eternal
existence. (Likutei Halachos, Birkos HaShachar 5:41-42)

Those who are close to the True Tzadik, who is an
Those aspect of a holy aged man, are careful not ever to fall down (God forbid) into agedness. And no matter what, whatever a person goes through each day, they have emunah that each and every day is something completely new. For God always renews the act of Creation every day, and certainly there is no day which does not contain good, just that it is fenced in. And they believe in his great benevolence, which never ever ceases, until they draw [down] new [expressions of] chesed to the world each day. And by this means they merit to increase the light of holiness and inner knowledge every day. And through this, the revelation of [his]
desire shines forth every day more and more.

(Likutei Halachos, Birkos HaShachar 5:83)

Any person who wants to have compassion on
Any himself and take heed of his ultimate purpose; his entire rectification is that somehow, somehow, he will really be a new being in his own eyes each and every day. For in truth every day a person is created into a new being. And this is the reason that we bless all of the morning blessings (as explained in the Shulchan Aruch [Or. Chi. 4]). Therefore, somehow the service one does every day needs to be completely new for him. For every person of the People of Israel does a number of mitzvahs every day: tzitzis, and tefilin, and the like. But the main thing is that he should see to it to contemplate every day, how the day that he experiences has never existed up to that point; and likewise, this day will never ever exist again. And the service to God which one needs to do on this day is completely new. And the obligation of the day applies only to you, to this person, who lives in this generation on this day—he specifically needs to engage in this service, and not an angel and not a seraph—and even the souls of the tzadikim in the upper level of the Garden of Eden cannot complete this service. Just: “The living, the living! Today he will give thanks to You like myself” (Yishiahu 38:19). Specifically “today...like myself,” that is, as I am today, on whatever kind of low level; nevertheless, since I live, I need to give thanks to You specifically. On the contrary, to the degree that a person knows in his soul that he is awful and very degenerate, specifically through him will his great name be greatly aggrandized and sanctified when he draws near to Hashem Yisborach, which is an aspect of: “When Yitro [i.e. Jethro] came and said...then the name of the Kadosh Baruch Hoo was raised up and honored...“ (Zohar,
Shmos 69a).

For the main aggrandizement of God is especially
For when those who are distant draw near to Him. And the main advice for following the Torah is to begin each time anew, as mentioned above. And even if a person isn’t able to do anything, because there is so much provocation and overpowering [threat] from the exile within the body and soul and one’s finances; nevertheless, he should begin time after time to prepare and invite himself to serve Hashem Yisborach anew, which is an aspect of “Ayheyeh”; this is, I will be in readiness for being (Zohar Achray, 65b). And sometimes one needs to begin a multitude of new starts in a single day, and even more so every week etc. Until afterwards all these beginnings join together (as mentioned above) and come to assist a person because “no good desire is lost” (Zohar, Shmos 150b). And in this way, he merits afterwards to begin to finish his service completely, as is fitting. And the main thing is that a person needs to put out of his mind, every day and every moment, everything which he went through up till that day, and that hour. And all of the beginnings from all of the service in which he started to serve God up to that point should not be counted at all, just as if he hadn’t yet ever begun at all. For the main falls and descents of each person, are because he imagines in his thinking that he had already begun a little bit to serve God, and fell away from it. And afterwards he strengthened himself and began again, and fell another time—and indeed many times. And therefore he gave up on himself completely (God forbid) and slacks off from
beginning another time with his service.

Therefore the main advice is to forget every time
Therefore what he went through. And even though he already had begun thousands and myriads of times, without number, just at this moment, he should begin anew completely, to prepare and invite himself to serve Hashem Yisborach, in any way he can—whether to scream out to God from the depths of his heart as is fitting now at this moment; or whether to begin to study and pray and do mitzvahs; or whether to cheer himself up that He did not make me a goy etc.—and indeed through all sorts of advice for serving God, until through this, he will always be there to fulfill the Torah. For in truth, even a person who sinned during his whole life and did teshuvah at the end—he is forgiven for everything, as the Sages said; and this certainly holds true even more for a person who has already begun a number of times to return to God. And the main falls and discouragement from this, is when people saw that they had already tried and began a number of times, and fell—this is only the doing of the Ba’al Davar, who wants to incite them through
this, and confuse them into despairing, God forbid.

Therefore one needs to be very careful to go in the
Therefore above path, to begin anew in whatever way is possible, and completely put out of one’s mind everything which one went through. And all of the new starts which a person had begun up to this point should not be counted at all. Just at this moment, he needs to begin anew completely; and indeed always, until he merits to do complete teshuvah, and to begin and finish completely as is fitting. And when he merits strengthening himself with all of the above, then he shall merit very high and lofty things. For inspiration is drawn into him from three times [the numerical value of the letters of God’s] name Ayheyeh, and one time [i.e. the sum] of the name Havayah, which Hashem Yisborach announced to Moshe Rebeinu of blessed memory, at the time when he asked Him, “and they say to me: ‘What is his name?’”(Shmos 3:13). And additionally through this he merits the song and the melody which will be described in the future, which is single-double-triple‑quadruple (Tikunei HaZohar 21), and is woven into the name Havayah as a quadruple which is [the Hebrew letters] Yud, Yud Heh, Yud Heh Vav, etc. as is
explained elsewhere. (Likutei Halachos, Kriyat HaTorah 6)

Each member of the People of Israel who wants to
Each have compassion on his spirit and remove himself from his [own] defilement, and draw near to the true tzadikim (and his intention is truly to return to God), needs to know that he will absolutely go through a large number of crises and ocean waves [of hardship] and tests and trials and refinements. And if he does not abandon his spot despite all that he goes through, he will certainly merit that in the end it will be well for [him] eternally. And for all of this, one receives strength from the True Tzadik alone, who is an aspect of Moshe. And he engages in a number of schemes through wondrous wisdom in order to revive and provide for all of the souls which desire to draw near to Hashem Yisborach. And this is an aspect of how the tzadik sometimes takes leave of his higher understanding and his cleaving to God in order to revive and strengthen all of the simple people who do not engage in Torah study, and also [to revive and strengthen] the scholars during the time when they need to take leave [of their studies]. For it is absolutely required that they ease off sometimes, since the service needs to be an aspect of “running and returning,” “entering and leaving.” And this is an aspect of all of the ascents and descents which every person needs to go through. And this is an aspect of the space between each portion in the Torah, which is an aspect of the easing off, where time after time the tzadik eases off and ceases his service in order to revive and strengthen all the aspect of those who “ease off,” as mentioned. And this is implied in the words of our sages: If the breaks [between the portions of the Torah] served to give Moshe a break...then all the more so do they serve this purpose for the layman who learns from a layman (Rashi, Vayikra 1:6). For the main ability of the laymen to strengthen themselves during the time of their easing off and descent is only through these breaks. And by their strengthening themselves despite everything which they go through, in this way they refine an aspect of the Tree of Knowledge of Good and Evil, from where all of a person’s tests originate. And by this means one merits the rectification of da’at; and by this means the three aspects of mochin [i.e. the mind] are automatically rectified; and one merits to have emunah in the continual renewal of this world; and in the continual
renewal of the next world. (Likutei Halachos, Kriyat HaTorah 38)

Just as God takes leave of all of the lofty beings and
Just angels and seraphs etc. and specifically desires the service of embodied human beings; likewise, to the degree that the level is low and insignificant, when there is an awakening from there of some kind of tiny awakening, this causes great delight on high, which is an aspect of: “When Yitro [i.e. Jethro] came and said...then the name of the Kadosh Baruch Hoo was raised up and honored....” Therefore, by the Great Tzadik elevating the very defiled souls, specifically through this a wondrous unification is made, and this is the secret of the snake’s biting of the deer mentioned in the Zohar regarding the secret of the parting of the Reed Sea [i.e the Red Sea] (Zohar, Beshalach 52b). And the main unification is done through the tzadik drawing [down] an inspiration onto these souls, which is an aspect of atik [i.e. the ancient], which is an aspect of what is written there: “Why do you cry out to me?” This is dependent on atik (Zohar, Beshalach 48a). For since they are extremely spiritually sick and defiled; therefore, it is impossible to provide them with salvation—except through the very greatest tzadik, who is able to inspire them in a very lofty way,
which is Oreita De-Atika [i.e. the Ancient Torah].

(Likutei Halachos, Nitilat Yadayim 6:40)

The Torah and the mitzvahs are extremely broad,
The without end or finality. As is written: "Of every finite thing I have seen the end; your commandments are very broad" (Tehilim 119:96); and it is impossible to fathom them. And this method is the main way to strengthen oneself and overcome—through knowing that one does not know at all. For the main way of strengthening oneself is by having emunah in the holy inner knowledge with which the True Tzadik illuminates us, that “the whole earth is filled with his glory...” (Yishiahu 6:3). However, immediately when skeptical questions come into one’s mind, and even when one has difficult questions about oneself, [thinking] that despite everything, one is [still] so defiled and full of base cravings, and so distanced from the holiness of the Torah—then he immediately needs to flee from all of these skeptical questions. Because if he wants to answer these questions, then he will enter into even deeper skeptical questions and descents. Therefore one needs to silence one’s thoughts, and fulfill, “silence is a boundary for wisdom” (Pirkei Avos 3:16). One should just gird oneself with great daring to snatch some good points; everything that one can: Torah study and mitzvahs, and especially prayers and supplications and conversation before one’s Maker; and not pay attention to everything one is going through. Because one needs to be extremely stubborn in one’s service of God; for the truth is, [we] don’t know anything at all—only how to fulfill what Rebbeinu of blessed memory commanded us: not to cause oneself to give up hope under any circumstances, because there is absolutely no despair in the world at all. Just pine and yearn and anticipate God’s salvations at every moment, for the greatness of Hashem Yisborach is unfathomable, as is
explained in many other sources

(Sichos HaRan and Likutei Halachos, Nitilat Yadayim 6:60)

Sometimes it seems to a person who hears or reads
Sometimes in books, and sees the encouragement, whereby the true tzadikim and their students who came after them encouraged us, and informed us that despair does not exist in the world at all; and if a person fell to the extent that he fell (Heaven help us); nevertheless, God is with him and by him and close to him and next to him, for “the whole earth is full of his glory”; and from that place too Hashem Yisborach awaits his teshuvah, from whatever level he is on— but because he is so discouraged with himself because of his improper actions, for “a person knows in his soul” (Brachos 61b), and it seems to him that he is worse than everyone, and that these words don’t refer to him—and the tzadikim also made clear explicitly that they are even talking about the worst of the worst—nevertheless it seems to him as if they just want to deceive him and mislead him; that they are just trying to make him feel better so that he doesn’t descend even more, and become even worse, Heaven help us. But in truth he [thinks that] he knows the smallness and lowliness of his soul, and that God is very far from him, and that hope is already lost (God forbid), and other thoughts of discouragement and descent like these, whereby the Ba’al Davar wants to incite him and make him fall away from the path of truth. But those who merited to be included within the Holy Gathering, who bind themselves to the True Tzadik, they really believe with complete emunah that all of the words of the tzadikim and their encouragement are not just words to make one feel good, or deceit or trickiness (God forbid), rather this is the truth and the whole truth. For through the greatness of their enormous spiritual awareness, they understand the truth, for God’s compassion and benevolence is unfathomable; and He thinks thoughts how no castaway shall be cast away from Him, even someone who is already completely cast away, God forbid. All of the words with which the tzadikim strengthen us and console us and motivate and awaken us to know, that God is still with us and is really in the place where we are, for “the whole earth is full of his glory.” These words didn’t originated from the fancy of their heart; rather these are really the words of God; and Hashem Yisborach himself informed us of these holy words by means of the tzadikim and their holy students who remained after the tzadikim passed away, to make known that Hashem Yisborach is still with us in each and every generation; and will not ever leave us, until He shall build Jerusalem’s foundations and make it the praise of the earth. And in the future time they will merit to see this with their own eyes, which is an aspect of: “And the glory of God shall be revealed, and all flesh together shall
see that the mouth of God spoke” (Yeshayahu 40:5).

(Likutei Halachos, Nitilat Yadayim 6:82)

Every person needs to know that when he wants to
Every draw near to God, and he sees that the obstacles and barriers overwhelm him with great intensity; and especially when he already has begun somewhat, and sees that each time they rise up against him ever more powerfully; and sometimes he sees that after a few years when it seems to him that he has already begun to purify himself a little, and he falls back and descends; and the cravings and improper thoughts threaten to overwhelm him by rising up against him with great strength (Heaven help us); he needs to know that all of this is the direct result of the fecal garments, from which he still has not cleansed himself. All of the obstacles and overwhelming forces come from them. And because of the enormous efforts which are required for this, to completely remove these fecal garments from himself—and not every person merits to withstand this—from this originates all of what a person goes through. And even someone who has already begun to serve God somewhat, and has begun to purify himself a little, and even if he already has ascended a little from level to level, and each time refines himself more; nevertheless, it may happen that afterwards all of the cravings and impure thoughts will come back and engulf him more intensely than when he began—and this is all because of the fecal garments, which he still has not completely removed from himself, even though he
has begun to purify himself a little.

And this matter can be learned and understood well
And from what one sees intuitively in the process of refinement of bread, which is people’s sustenance. Where one needs to process it through one refinement after another; and one needs to plow, and sew, and harvest; and afterwards clean the grain of chaff and straw; and afterwards grind it, and separate the bran and its admixtures from the flour. And all this waste matter adhering to the grain, this is all drawn [in] from the fecal garments which began to cling to food from the moment when the act of eating was defiled by the eating from the tree of knowledge. We see therefore that all of these refinements are to cleanse the grain of the influence of the fecal garments. However, this is not the completion of the refinement, for the main refinement is at the moment of eating; and at that point is the main effort to eat with holiness, and to make the blessing over it with intention; so by this means, the refined goodness within the bread ascends and revives a person, so that he can thank and give praise to God, and in this way become unified with the Infinite, with the life of the Living Blessed One. And thus the waste matter is pushed out, and this creates real vomit [i.e. waste matter]. So we see that all of this process of refinement which the bread goes through up to this point, from the waste matter which is attached to it, is not considered important at all in comparison to the last refinement, at the very moment of eating; specifically at that point the main refinement of the fecal garments occurs. And this is really just like the situation of all that a person goes through, for there is one who has already begun to purify and refine himself, and the refinement is an aspect of the refinement of wheat from chaff and straw. For even though this too is very good; nevertheless, there is still a need for the refinement which is an aspect of bran and its accompaniments, and all the rest of the rectifications, until it becomes an aspect of bread,
and completely appropriate for a person [to eat].

However, even a person who has already merited all
However, this still needs to merit to finish the refinement completely; that is, the aspect of the completion of the refinement which is done at the moment of eating. And he who does not merit overcoming and strengthening himself and suffering through all of the efforts which are required, then when he is adjacent to the ultimate refinement, at that point the impediments and veils and confusion may overcome him much more than in the beginning. This is because now, the fecal garments begin to really influence his situation, which one needs to reject, specifically during the moment of eating, which is the moment of the completion of the refinement. And this happens [both] on the private and general level, for every person must go through all of this, where one must strive to refine oneself through refinement after refinement. And the final refinement, which is an aspect of eating, is sometimes more difficult than all the others. For at that point one needs to refine the good and completely eject the bad, the vomit [i.e. waste matter] which is all the Sitra Achera and klipahs. And also in the world in general, for someone who wants to enter into the service of God, the main striving exists now; and all of the enormous bitterness of the exile which is overwhelming now during the period of the Footsteps of the Mashiach [i.e. the Messiah]—this is because now, we must undertake the ultimate refinement completely, until there will be complete salvation, after which there will be no other exile. And this refinement is an aspect of the refinement during the time of eating, for this is the time of the main threatening influence
of the fecal garments.

Therefore now there has to be bitterness and much
Therefore hard striving before one merits something of holiness. And especially [there is a need to] purify oneself and cleanse oneself of cravings and improper thoughts, which are really an aspect of vomit [i.e. waste matter]. And at this point one needs to strengthening oneself very much with all kinds of encouragement, not to let oneself lose heart at all because of this. One should just make efforts to drive them away from oneself in keeping with the ways and advice which the true tzadikim revealed to us. For God already prepared for our healing before we received the wound, through the holy books and advice which have been revealed in the present generations; so that by this means we can even now strengthen and revive ourselves; and we can stand our ground and draw ourselves towards Hashem Yisborach time after time, until we shall merit to purify ourselves completely from these fecal garments. For the purification from all this is only through the Torah, as the blessed Sages told us “they extend like streams”—just as streams raise a person up from impurity to purity, so too do the words of the
Torah (Bamidbar 24:6). (Likutei Halachos, Bitsiyat HaPat 5:5-7)

Many faltered and fell when they arrived next to the
Many end point of their completion. For there are those who were already at the entrance to holiness; and they easily could have already entered into holiness completely; but they turned back from there since at that point the impediments and confusion rose up against them so much, until it seemed to them that it was impossible to stand up against them. And all of this is because what was mentioned above. And the main rectification and advice for this is to be engaged in the Torah. And a person needs to be extremely stout regarding this, not to be lazy concerning the words of the Torah (God forbid), in the midst of everything that one goes through. Then, whatever one goes through, one will be able to overcome it through the Torah. For all of the holy rectifications and refinements, from the beginning to
the end, they are all only through the Torah.

(Likutei Halachos, Bitsiyat HaPat 5:38)

It is impossible to truly be a person of Israel, and to
It serve god appropriately without great daring and stubbornness in matters relating to holiness. For each and every person must go through many challenging events and ascents and descents without number. And if one isn’t extremely stubborn not to abandon the meager service which he had begun, it will be impossible for him to maintain his [spiritual] position. Especially when he wants to do something important, such as traveling to the Land of Israel, which is the main holiness of the person of Israel; and this is the main victory of the war, as explained elsewhere. Certainly then it is impossible to be victorious in this war unless one has extremely great stubbornness. And this is the main glorification by which Hashem Yisborach is glorified by the People of Israel—the main thing is the daring and stubbornness of the person of Israel. For they push him down time after time, and he strengthens himself at every moment with great stubbornness, and does not allow himself to be pushed down under any circumstances. And the main receiving of the Torah (which is the main glorification) is only by this means (as the blessed Sages taught): “Why was the Torah given to the People of Israel? Because they are daring” (Baytsa 28b). All of the service of the person of Israel—from the beginning to the
end—is all dependent on this.

(Likutei Halachos, Birkas HaMazon 4:12)

One needs to know, that just as the world cannot
One ascend (for “his greatness is unfathomable” [Tehilim 145:3]; therefore, the True Tzadik, despite that he merited an ultimately high level of awareness of Hashem Yisborach’s Godliness; nevertheless, he does not content himself with this. He seeks and attempts to acquire even more. In equal measure, the world cannot descend. That is, even if it seems to a person that he is at an extremely low level, below which there is nothing lower; nevertheless, one needs to make efforts and request, “maybe there is still hope.” For in truth there is no despair in the world at all. For God’s compassion and chesed are unfathomable. But one cannot merit this without the True Tzadik, who is on the most absolute ultimately high level, which is an aspect of the highest point. Therefore he can truly inspire one with strength at the most absolute of the ultimately low point. For to the same degree that he acquires more awareness of God’s greatness, which is the greatness of his compassion and chesed, in this way he can provide inspiration of the truth, even at the lowest possible level—to also awaken them to [the fact that] they have hope. But one must suffer a lot of humiliations and spilling of one’s blood before one merits to draw near to the True Tzadik. For the main connection of this tzadik (who is an aspect of the highest point) with this student (who is an aspect of the lowest point) who wants to receive from him, is mainly through the humiliations and spilling of blood which one suffers in order to draw near him. For this is the main part of his teshuvah and rectification. And on the contrary, through this itself that humiliations and spilling of blood come upon him because he connects himself to the True Tzadik, because of this itself it befits that he understand that he still does have great hope and a good future in store for him. Since he merits to suffer humiliations and spilling of his blood in order to bind himself to the highest point, this is his main rectification. For the tzadik who is an aspect of the higher point is able to rectify him wherever he
may be. (Likutei Halachos, Birkas HaPayrot 5:11)

The main strengthening of oneself, and proficiency
The in this halachah (lit. going forward, fig. Jewish law) of teshuvah, the main thing is through complete emunah that God is one, the first and the last, and his rulership is in every place. And everything a person goes through, and which the entire world goes through—light and darkness; night and day; destruction and construction—one should connect everything to Hashem Yisborach. And this is an aspect of the connection between the lower point and the higher point. And in this way he will merit that not a single day of the days of his life will be lost. And every day he will merit to find what had been lost, which belongs to the root of his soul.
(Likutei Halachos, Birkas HaPayrot 5:15)

The tzadikim are the Chariot of God; and indeed
The each member of the People of Israel in accordance with the rectification of his [personal] teshuvah, he also merits to complete an aspect of the Chariot, as is written: “And your people are all tzadikim” (Yishiahu, 60:21). Just that one needs to strengthening oneself very much concerning everything which one goes through. For before one merits the aspect of the Chariot, there is the aspect of the “storm wind” and the “great cloud” and the “blazing fire...” (Yechezkel, 1:4). And these are an aspect of all of the klipahs and the Sitra Achera, from which are drawn all of the impediments and cravings etc., and all of the insults and humiliations from one’s opposers. And when one strengthens oneself against all of this, which is an aspect of the proficiency mentioned above, which is an aspect of proficiency in entering/proficiency in exiting—then one merits complete teshuvah, and to be included as one of the tzadikim, who are the Chariot of God. Because the most important part of the beginning of teshuvah is to hear oneself humiliated and be silent, through which the blood in the left ventricle of the heart is subdued, which is an aspect of the mitzvah of circumcision (see elsewhere). Therefore, the beginning of the holiness of the Chariot is an aspect of chash-mal, which is the [Hebrew] letters chet, shin, mem, lamed. That is, by means of silence [i.e. chash], where one is silent in the face of one’s humiliation, through this, the blood is subdued, which is an aspect of the mitzvah of circumcision. And through this one merits to do complete teshuvah, and to gain awareness of the aspect of the Chariot, until on merits to be included within “the man who sits on the chair” (Yechezkel, 1:27).
(Likutei Halachos, Birkas HaPayrot 5:18)

Regarding how we see a number of people who are
Regarding extremely wicked for several years, and they commit great and terrible sins (Heaven help us) and afterwards they have an awakening and do teshuvah; and they become complete ba'al teshuvas [i.e. newly religious or newly pious], as this appears in a number of stories in the Talmud and Midrashes, and other holy books (like the story of Rabbi Elazar Ben Dordaya and other such stories—very many in every generation). And this phenomenon is apparently surprising. Isn’t it that “one sin brings in its wake another” (Pirkei Avos 4:2), and whoever commits more sins falls into the hands of the Sitra Achera even more? So how can it be that in the end
one overcomes the Sitra Achera and does teshuvah?

However the matter is that in truth, within each
However individual of the People of Israel there is a precious soul, which has great power to stand up to the yetzer ha’ra and its minions. For if [a person] didn’t have the power to stand up to the yetzer ha’ra, the God wouldn’t have given him a yetzer ha’ra like that. For the Kadosh Baruch Hoo does not have unreasonable expectations from his creations. And God does not create any obstacles for a person
which one is unable to stand up against.

However, the main sins and desires that entrap a
However, person, and the main craving, which is for fornication (Heaven help us) which is the main yetzer ha’ra (as Rebeinu of blessed memory said), it is all mainly from foolishness, where a person does not recognize his strength. And this is the main aspect of small mindedness, for because of it, one falls into cravings for fornication, which is the archetype of all sins (Heaven help us). That is, one becomes small-minded and one becomes discouraged until one doesn’t know one’s own strength, and one thinks that it is impossible to stand up against this craving. For gevurah [one’s inner strength] is mainly in the heart. And a person who has a stout heart is able to stand up against all of the cravings in the world, as we have seen with many tzadikim and the upright, who stood up to big tests, and all of this is by means of their wisdom and awareness, which is the main strength of the person of Israel, as is written, “Wisdom provides courage to
the wise man...” (Koheles 7:19).

Therefore “chochma” [i.e. “wisdom”] is formed by
Therefore the letters kaf chet [which form koach, i.e. “strength”] and mem hay [which form mah, i.e. “what”]. For the power of the mind creates cordons which spread themselves out as a barrier to the desire to fornicate—just that the main thing is that one should believe in one’s own strength, and one should know with perfect emunah that one’s intellect and mind have the strength to stand up to all of the cravings, and even against the desire to fornicate. For the mind and the intellect are the soul, for the soul of the person of Israel—even the least significant of them—is certainly able to stand up against the entire world and all of [its] cravings. For it is not the way of humility for one to discount one’s strength, and to say that one doesn’t have a high soul like the tzadikim and the upright, as if he had no capacity whatsoever to be an upright person and tzadik. For this kind of humility is prohibited, and it is false humility; it isn’t humility at all, just smallness of mind, from which one needs to distance oneself very much, because through it one falls into all of the cravings, and mainly into the desire for fornication, as mentioned above. On the contrary, each person needs to say to himself that he has a very high soul. For the soul of the most insignificant of the People of Israel is also extremely high and holy, and one must say to oneself that it doesn’t suit one to be caught up by cravings (God forbid) and even more so [it doesn’t suit one] to commit some kind of sin (God forbid), as is written, "and his heart was lifted up in the ways of God.” For one needs to lift one’s heart up in the ways of God, and know that each person of the People of Israel, at his root, is extremely far away from sin. And each person of Israel is very powerful and able to stand up against the entire world and all of [its] cravings, just the main thing is that he should merit to understand his
own strength.

Because the Sitra Achera constantly lurks in wait for
Because a person, and the more a person commits sins, the more the Sitra Achera drains him, and swallows more of him (Heaven help us). And therefore sometimes the Sitra Achera swallows the person to the degree that it arrives at the core of the internal holiness of his Jewishness, and it strengthens and girds itself to also swallow this [holy] point, and bring the person to commit a terrible sin (God forbid) in order to swallow him completely, Heaven forbid. But just when it wants to swallow the internal core of the holiness of his Jewishness, then this [holy] point sits in the back of the Sitra Achera’s throat—for this point of internal holiness is extremely powerful. Therefore the Sitra Achera is unable to swallow it under any circumstances. And not only can’t it swallow it, additionally this good point remains in the back of the throat of the Sitra Achera, until it is forced to begin to vomit and expel all of the holiness which it
swallowed from this soul.

And this is the explanation of how sometimes a
And person has an awakening to do teshuvah after doing a number of sins, as in the situation mentioned above. For sometimes a sin brings a person to do teshuvah. That is, when he is entrapped by some big sin (Heaven help us), because of this his heart becomes bitter and he gains motivation to do teshuvah, until he makes complete penitence. And all of this is from the strong potency of his [holy] point, which is truly very powerful. And when it sees that the Sitra Achera wants to swallow it up completely (God forbid), then it fights back against it until the Sitra Achera is forced to vomit up and
return the holiness that it had swallowed from him.

But certainly there is no person who can rely on this
But (God forbid) for “he who says ‘I will sin and do penance,’ he is not enabled to do teshuvah” (Yomah 85b). For sometimes the Sitra Achera becomes so overwhelming to the point that it really swallows one up completely, as we have seen with very many wicked people who even at the end of their lives, didn’t do teshuvah, and they were cut off and lost completely, Heaven help us. For these are the secrets of how free choice functions, which no person is able to fathom. Certainly one needs to flee from sin absolutely and completely. But after one has already committed what one has committed (God forbid), one needs to know and believe that there is absolutely no despair in the world. And even if thousands of times one had already desired to overcome [temptation] and become an upright person, and he was unable to; and he fell to what he fell into; and even if he fell into complete and terrible sins (God forbid); nevertheless, he still has hope as long as his soul is within him. And the main thing is emunah, that he has complete emunah in God, and makes strong and valiant efforts to draw near to the True Tzadik, and pour out his [heart] in prayer to Hashem Yisborach, that He reveal to him the True Tzadik, in order that he will merit through his connection with him to have complete emunah. And then there will certainly always be hope for him, whatever happens. For the main power to stand up against the yetzer ha’ra is through emunah, which is the overriding and main principle of the entire Torah. (See Likutei Etzos, Galus and Geula 6,
Tzadik 59)] (Likutei Halachos, Birkos HaRayach 4:1-2)

And even when one is in material and spiritual exile,
And and even if one has fallen into the ultimate descent (God forbid), even there Hashem Yisborach constricts Himself and conceals Himself in fantastically wondrous ways, and reminds a person [of his presence] time after time through a variety of different hints, every day and in every location, in order that one should return to Him. And then everything transforms into goodness. For specifically through the empowerment of the evil eye and the Ba’al Davar and the Sitra Achera, because of which the light becomes dim and constricted, through this specifically great goodness comes about, through which the great tzadikim can raise up and elevate even the extremely fallen and lowly. For since the light gets hidden so much because of the multitude of constrictions, to the point that it is hard to comprehend and understand the signs; and the tzadikim through their great toiling and self-sacrifice merited to have awareness of the light during the overwhelming hiddenness; in this way they merited to acquire higher awareness; to the extent that through their great wisdom, they create for us garments out of this light, through wondrous constrictions; such that from his own position each person can achieve a level where the signs and advice and motivating influences are accessible to him wherever he is, so that he can always bind himself to God. For the invisibility is for the sake of manifestation, as is mentioned in the writings of the holy Ari. That is, the more the light is made invisible and constricted in numerous constrictions, the more it all transforms into goodness through the great tzadikim. For specifically through this, they reveal and beam the light of God to the People of Israel, so that we can know and remember Hashem Yisborach in every place. And this is an aspect of “a reduction which follows a reduction only occurs for the purpose of expansion” (Mish. Payah 6:10). For to the degree that the light is made small and constricted, in reduction after reduction; it is all in order to expand the light and enlarge it, and beam it into the hearts of the People of Israel, specifically through this means.

(Likutei Halachos, Birkas HaRay’ee’ya 5:77)

When a person rises from level to level in the
When service of God, this is an aspect of a new creation. For he really becomes a new being, which is an aspect of: “I have given birth to you today” (Tehilim 2:7), which is said regarding a person when he becomes a bar mitzvah, that is when he is thirteen years old, and becomes obligated to do the mitzvahs, as is explained in the holy Zohar (Mishpatim 101). Likewise it applies to every instance where a person makes himself holy or purifies himself, and takes upon himself to serve God to a great extent. Then it is said regarding him: “I have given birth to you today,” for he really has become a new creation. Therefore, before he merits this, to rise from level to level, where he comes a new being, beforehand he must experience a descent, whose purpose is the ascent. For the descent is an aspect of the constriction of the Empty Space which was necessary for the Creation, as is well known. And this is an aspect of what the Sages said, “Tzadikim—in the beginning they suffer; afterwards they have tranquility” (Bereshis Rabbah, Toldos 66). For suffering comes from the constriction preceding creation, and this is an aspect of all of the obstacles and delays which a person has before he merits to do some mitzvah or holy act. For through every holy act, one creates worlds, as is well known. Therefore first there needs to be a constriction, and this is an aspect of the impediments which precede something
holy. (Likutei Halachos, Tefilas HaMincha 4:5)

At the start, when a person begins to serve Hashem
At Yisborach, at that point in most cases things go easily a little bit, and he prays and studies and occupies himself with the service of God. And this is an aspect of Shacharis [the morning prayer service], which is an aspect of chesed, for that is the time of the entire regimen of the long prayers: the [recitation of] the sacrifices and incense etc., and the Shema, and the supplications. Likewise he also engages a lot in the service of God—each person in accordance with his own situation. But in most cases, afterwards he falls from his service; and God begins to test him. And the Ba’al Davar incites him, as is known to all those who want to enter into the service of God; and this stage is a person’s main test. And at that point one needs enormous, immeasurable and boundless strengthening—to strengthen oneself time after time in the service of Hashem Yisborach, and not to fall because of anything in the world. And the main thing is, one needs to strengthen oneself against an aspect of smallness of mind, which overcomes a person at that stage; and it seeks to discourage him, as if he has no more hope, God forbid. Or it tries to prevent him from praying with intention and joy,
and other similar [tricks].

And this is all an aspect of afternoon, the time of
And Minchah [i.e. the afternoon prayer service]. For then is the main time when the smallness of mind takes hold, and one needs to fulfill what the Sages said: “One should always be careful regarding the Minchah service” (Brachos 6b). That is, at that point one needs to be extremely careful to strengthen oneself in prayer and service of God, and not fall because of anything in the world. One should just be aware of, and believe in the words of the true tzadikim, who cried out with a loud and strong voice, that there is absolutely no despair in the world at all! For the greatness of Hashem Yisborach is unfathomable, and the largeness of God’s compassion can completely transform everything from evil to good and sins to merits through teshuvah, as the blessed Sages said (Yomah 86b). And in addition this applies regarding a person’s life in general. The days of his life are called “day” and his passing away is called “night and darkness,” as it is written: “until the sun is no longer darkened
(Koheles 12:2).

Therefore, after half of one’s days have passed this
Therefore, is an aspect of afternoon, the time of Minchah; and in most cases, especially at this stage, the Ba’al Davar becomes increasingly more powerful. For certainly one needs to begin one’s main service specifically during the days of one’s youth: “It is good for a man that he bear a yoke in his youth” (Aychah 3:27); “The time of youth is the beauty of the rose” (Shabbas 152a). But even a person who merited to begin his service of God in the time of his youth; despite that, when he arrives at middle age, and he wants to reach what he needs to reach, then in most cases the Ba’al Davar becomes empowered, and spreads out his influence very much to turn him away from the path of life (God forbid). And even more so, a person who did not begin at all during his youth, and when he sees that most of his years have gone by, and has thoughts of doing teshuvah, and wants to begin serving God at that point—then the Ba’al Davar immediately tries to overwhelm him, and doesn’t want to allow him to free himself from his cravings and the net in which he is trapped. And regarding this the scriptural passage cries out: “Tell me, you whom my soul loves, where do you feed [the flock]? where do you [have it] rest at noon?” (Shir HaShirim 1:7). Especially [at noon], during the time of Minchah—and therefore one needs to pray very much during the time of one’s youth, not to ever fall from one’s
service of God.

For sometimes a person falls when he becomes
For older, and especially when years have gone by, and he arrives at middle age, and the sun begins to set—at that point one needs to look at himself very much, at his final end, to strengthen himself more and more. For that stage is an aspect of afternoon, an aspect of the time of Minchah, when one needs to be very careful to sweeten the harsh judgments, which are an aspect of the yetzer ha’ra, which takes hold through smallness of mind, which is an aspect of the time of Minchah—and [at that point one must] attach oneself strongly to the true tzadikim, who are an aspect of Moshe. And they specifically are able to sweeten the harsh judgements of the time of
Minchah, from its root on high.

(Likutei Halachos, Tefilas HaMinchah 5:5; Likutei Etzos, Tefilah 3)

It appears in the writings of the holy Ari, relating to
It the wondrous constrictions of running and returning, touching and not touching (Ets Chaim, Gate Matey VeLo Matey) which existed before Creation; when in the beginning He constricted the light, and afterwards began to extend forth some aspect of light; and afterwards the light returned to its place, but only left some kind of remnant, since it was still impossible to stand [the intensity of] this light. And after that He again repeated the process and extended forth an aspect of light, with a new wondrous constriction, and again hid it—so that there would not be an overload of light. And indeed this happened many times etc., until the aspect of the empty space was created. And after that, He extended forth the light of the Kings [of Edom], and they couldn’t receive the light, and they shattered and died etc. until the world of rectification began. And all of the shattering was because there was not itaruta de’latata [an awakening from below].
And the main itaruta de’latata is specifically through the human being, the possessor of free choice. But from this itself is the entirety of the free choice. For the entire power of the yetzer ha’ra is from the shattering, and by overcoming the yetzer ha’ra through one’s free choice, through this one rectifies the shattering by means of itaruta de’latata. Therefore the rectification of all of the worlds depends on human beings; and therefore within human beings, all of these aspects are manifested, which are an aspect of the aforementioned constrictions. That is, the burning light of the person of Israel’s heart is an aspect of the infinite; for his yearning is without limit and without end. And this enthusiasm needs to be constricted, etc. And these wondrous constrictions, which existed before the entire Creation, they will all certainly be experienced by a person, who is the ultimate rectification and completion of Creation. For everything else was only there for the sake of human beings, who will rectify everything specifically through itaruta de’latata. And this is an aspect of how Hashem Yisborach shines his face [upon us] a little bit, and afterwards hides it. And this is similar to how the blessed Sages said regarding the verse: “You are all standing this day” (Devarim 29:9; Midrash Tanchuma)—this day, which [begins in] darkness and then is lit up, so too in the future it will
be dark and then lit up for you.

And all of this happens in every generation and in
And every person and at all times—and everything is for the sake of free choice. Because free choice is mainly through this: through revealment and concealment, which is an aspect of all the ascents and descents which a person goes through. And because of this, a person who wants to walk in the ways of God needs to be proficient in halachah; proficient in entering and proficient in exiting; proficient in going and proficient in returning. That is, to strengthen oneself in God concerning everything which one goes through, and to know that concealment and constriction ultimately [lead to] revealment. However, since the root of the influence of the harsh judgments and the Yetzer ha’ra is from there, and from them come all of the evil thoughts which incite a person; therefore, one needs to be very careful to flee from them and to inculcate holy thoughts in one’s heart regarding how to serve God. And through all of this one merits to serve Hashem Yisborach to an appropriate degree and measure; until in this way Hashem Yisborach’s Godliness and kingship shall be revealed to all the inhabitants of the world; and the world will be completely rectified through the itaruta de’latata of human beings specifically—the possessors of free choice. And this is the main novelty of the daily renewal of the act of Creation, whereby God darkens and then lights up [the day]: “Who forms light and creates darkness...” (Yishiahu 45:7). This is all drawn [down] from an aspect of these constrictions from the beginning of Creation, [on which is based] all of the Creation of the world and its existence up until now. And [this is all] mainly for human beings, the possessors of free choice, to whom all was given in order to draw forth his Godliness and kingship by means of these constrictions, in accordance with his choice. And the main thing is, that one needs to constrict the light of the enthusiasm of one’s heart, so that there will not be an aspect of “destroying” [i.e. overstepping], God forbid. And afterwards one needs to conscientious about overcoming evil thoughts, and only bringing forth good thoughts—until he shall serve Hashem Yisborach in a gradual manner and in measure, which is an aspect of the
Creation and continued existence of the worlds.

And all of this also happens among the tzadikim at
And every single level. For they too experience many ascents and descents, just that it is with great refinement, which is an aspect of the darkening and lightening of the mind. And this too is with great refinement, and great holiness. However there is a very great need for these rectifications among those who have already violated the mitzvahs of the Torah, God forbid. And there is a need to do teshuvah. And everything is through the power of the great tzadikim, who draw [down] Hashem Yisborach’s compassion onto those [people] too, and inspire their hearts with deep advice and wondrous encouragement time after time, such that they will merit to do teshuvah time after time, from wherever they may be. However, despite all this, it is absolutely necessary that they have some kind of itaruta de’latata. For without that, it is impossible. And this is an aspect of all of the thousands and myriads of ascents and descents which every person experiences, even those who are far from God. For they also experience an aspect of ascents and descents, for also for them there is no day which is similar to the next. And even within a single day each person experiences many changes—without number. And especially, there are those who have an awakening to return to God and to draw near to the true tzadikim. And they are very weak. And the Ba’al Davar rises up against them and undermines them, and wants to push them down, God forbid. And they struggle to overcome it; and they go through changes, which are an aspect of ascents and descents—without measure. And this is an aspect of: “They went up to the heavens, they came down to the depths” (Tehilim 107:26). And therefore a person needs great and extremely immense encouragement—mainly through the power of the tzadikim, who already withstood the battles of this world as is fitting, in ultimate completeness. And they proclaim to us that there is absolutely no awakening towards Hashem Yisborach which is lost—even from She’ol Tachtios, and below it. On the contrary! In this way the great tzadikim make wondrous rectifications, and they gather together all of the good points from the aspect of these awakenings, and they rectify them, and construct wondrous rectifications from them. But the main thing is, at least they should not be in opposition to these tzadikim. On the contrary, they should fulfill their instructions, and awaken each moment anew [to draw near] to Hashem Yisborach. In this way, in the final reckoning they will merit a good end. And they will have a good portion, which is an aspect of itaruta de’latata, through which all of the worlds are
rectified. (Likutei Halachos, Tefilas HaMincha 7:23)

In the works of the holy Ari it is written that the
In beginning of Creation occurred through a number of constrictions, which as it were, drew the light in through some manner and afterwards concealed it; and this happened quite a number of times, in a number of various ways. And specifically in this way the vessels which could receive the light were formed. All of this is the secret of the death of the Kings [of Edom]. And their rectification is that specifically through the shattering and death, a world of rectification was drawn forth with additional wondrous light, as is written in the sources. But mainly everything was dependent on man, the possessor of free choice. For he was supposed to have rectified everything through itaruta de’latata, and therefore now too, the main [rectification] is dependent upon teshuvah of man. For certainly there will be at least some kind of awakening, which is an aspect of itaruta de’latata. Therefore “there is nothing which can stand up against teshuvah” (Yerushalmi, Payah 1a,), and “until the day of his death they shall await him” (Yom Kippur liturgy). For even if he sinned to the extent that he sinned, thousands of times; despite this, each time when he has some kind of awakening to return to God, there is no awakening at all which is lost. As is written in the holy Zohar, “no good desire is lost.” For through teshuvah, sins are transformed into merits. The rectification is made by means of what has been damaged. Since despite everything which he damaged, and that he drew [down] the light into the place where he drew it [God forbid]—which is the primary damage—afterwards when he has an awakening to do teshuvah, he fulfills everything, and thus, specifically through this, new vessels are created, and new and wondrous light is drawn [down] into
them.

For by his drawing [down] light into the coarse
places etc., through this the vessels became crude; and afterwards they can be refined, to the extent that everything transforms into goodness. For specifically through this, wondrous vessels will be formed to receive the new light which they could not receive beforehand. For it was not possible to form the vessels by any means except for these. And this is an aspect of “the descent is for the purpose of the ascent”; “sins transform into merits” (Yomah 86b); “distancing is for the purpose of drawing near.” And all of this is an aspect of the rectification of the death of the Kings. Specifically through their death and shattering, the most immense “new light of Mah” [see glossary] is drawn down, as appears in the sources. But not every person merits all of this, except through the merit of the great tzadikim, who know this secret in depth. They are able to motivate a person to do teshuvah, to strengthen everyone, and elevate all sorts of little awakenings, every single good point; and through this they rectify wondrous vessels in a manner in which every person will be
rectified to an excellent degree.

Therefore a person must search very much for such
Therefore a tzadik, who is able to deal with his rectification. And the searching and seeking itself does one very great good for eternity, even if one damaged what one has damaged. For the great tzadikim merited what they merited through their itaruta de’latata, in absolute and ultimate completeness. Therefore they made very wondrous and awe-inspiring vessels, which are capable of rectifying all of the damage to the world, Heaven help us. But nevertheless, at least some kind of awakening from the person himself is needed, since without any awakening at all, it is impossible to rectify him as is fitting. And for the sake of his soul, he should at least be careful not to ridicule and oppose (God forbid) the tzadik who busies himself with his rectification. And this is an aspect of the greatness of teshuvah, which the Sages lauded very much: “That in the place where the people who have done teshuva stand, complete tzadikim cannot stand” (Brachos 34b). And the blessed Sages said: “that it reaches up to the Throne of Glory” (Yomah 86b). For especially because he descended to such low and coarse places, and through the power of the tzadik, he overcame and rose up from there, specifically in this way wondrous vessels are created to receive the wondrous light, such light which complete tzadikim cannot receive, since they do not have vessels like
these.

And all of this cannot be merited without the power
And of the great tzadikim, who are the main ba'al teshuvahs [i.e. masters of teshuvah]. For they are masters of teshuvah, and whoever has compassion on his own life, and wants to do teshuvah, needs to receive from them. For they, even though they didn’t ever taste the taste of sin; nevertheless, they do teshuvah on their previous level of spiritual accomplishment time after time. And they also intentionally descend to very low places, with the intention of raising up the souls from there, and bringing them to teshuvah, and this is an aspect of, “and I, my hands are dirty with blood, and amniotic fluid, and the placenta in order to purify...” (Brachos 4a). And through the power of these tzadikim, there is hope for all those who hold onto them, that they will rise up from the depths of where they have fallen, to a great ascension. And specifically through this [process], wondrous vessels are created to receive the Endless Light as is fitting. Just the main thing is, that he should listen to what they say, and go in accordance with their ways, at least from this point on. And he should shunt away his own wisdom, as if he didn’t have any intellect; he should just nullify his will to them completely. And then he
certainly will merit a good end.

(Likutei Halachos, Tefilas HaMincha 7:32, 7:52)

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Revival/Restoration of the Soul - volume 2 - Meshivas Nefesh part 2&3 - 1-8 & 1-30

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