Likutay Moharan - volume 2 - Torah-teaching 50

Likutay Moharan 2:50

Thought [מַחֲשָׁבָה, active mental focus, controllable by will] is in the hands of a person to direct it according to their will to the place they desire. It is impossible for two thoughts to exist together at all. Even if sometimes one’s thought wanders and strays to other, foreign matters, it is in the person’s hands to direct it, against its will, to the proper path [דֶּרֶךְ הַיָּשָׁר, path of righteous thought and action] to think what is appropriate. This is exactly like a horse that turns from the path and veers to another path, where one grabs its reins and brings it back, against its will, to the proper path. So too, one can grab the thought, against its will, to return it to the proper path.

How is Free Will - Likutay Moharan - volume 2 - Torah-teaching 110

Likutay Moharan 2:110

I heard that someone asked him how free will [בְּחִירָה, ability to choose freely in all actions] works. He replied in simplicity [פְּשִׁיטוּת, straightforwardly, without complexity]: that free will is in the hands of a person, in simplicity—if they want, they do, and if they don’t want, they don’t do. I recorded this because it is greatly needed, for many people are very confused about this due to being so accustomed to their actions and ways from youth. Thus, it seems to them that they have no free will, Heaven forbid, and cannot change their actions. But in truth, it is not so, for certainly every person has free will always over every matter, and as they want, they do. Understand these matters deeply.

Free Will - Likutay Moharan - volume 2 - Torah-Teaching 54

Likutay Moharan 2:54

Free will [בְּחִירָה, ability to choose freely in all actions] is in the hands of a person to act according to their will, and even all matters—everything is in the hands of the Israelite (person) [אִישׁ הַיִּשְׂרְאֵלִי, Jew, empowered with unique spiritual agency] to conduct everything according to their will, according to their free will. For in the hands of Israel, there is free will over every matter in the world. For with others, there are matters in which they are compelled, but with the Israelite (person), every single thing they do, such as traveling to some place or the like, involves service [עֲבוֹדָה, spiritual work through intentional actions], and therefore, they have free will over everything.

Likutay Moharan - volume 2 - Torah teaching 78 - Prostik

Likutay Moharan 2:78

Regarding the conduct of simplicity [פְּשִׁיטוּת, outward simplicity, even coarse, concealing spiritual depth] of the true righteous person [צַדִּיק הָאֱמֶת], it is that sometimes the true righteous person is literally a coarse simple person [פְּרָאסְטִיק], conducting himself in ways of simplicity, not revealing any Torah and engaging in mundane conversation or the like. He is then in the aspect of a coarse simple person literally.

Know that the essence of life is the Torah, as it is written: כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ (דְּבָרִים ל:כ / Deuteronomy 30:20)—For it is your life and the length of your days. Anyone who separates from the Torah is like one who separates from life (זֹהַר לֶךְ לְךָ צ"ב ע"א; בְּהַעֲלוֹתְךָ קמ"ח ע"א; וָאֶתְחַנַּן רס"א ע"א). Therefore, it seems astonishing and wondrous how it is possible to separate oneself from the Torah even for a fleeting moment. In truth, it is impossible to be constantly attached to the Torah, day and night, without any interruption. Every Torah scholar [לַמְדָן], whether one who studies Torah with גמפ"ת [Talmud with commentaries, גְּמָרָא, פֵּרוּשׁ רַשִׁ"י, תּוֹסָפוֹת], or the like, each according to his level and engagement in Torah study, must inevitably pause from Torah for some time during the day. Likewise, even a person of attainment [בַּעַל הַשָּׂגָה], even one who is exceedingly lofty, must inevitably interrupt and pause from his attainment for some time, for it is impossible to be constantly attached to Torah and attainment without interruption. One must necessarily pause for some time, whether to engage in some commerce [מַשָּׂא וּמַתָּן] or the like, as one must also attend to the needs of the body. In general, it is impossible in any way to be attached to the Torah and attainment without any interruption, and one must inevitably pause for some time.

During that time when one pauses from the Torah, that scholar or person of attainment is in the aspect of a coarse simple person [פְּרָאסְטִיק] literally. At first glance, this seems very difficult: how is it possible to separate oneself from the Torah even for a fleeting moment, since it is our life? Who would willingly separate from life even for a moment? Although our Sages, of revered memory, said: בִּטּוּלָהּ שֶׁל תּוֹרָה זֶהוּ קִיּוּמָהּ (מְנָחוֹת צ"ט ע"ב / Talmud, Menachot 99b)—The cessation of Torah is its fulfillment, who would be content to pause from the Torah even if it is its fulfillment? Certainly, it is better to be attached to the Torah, which is life and the length of days. Who would willingly separate from life even for a single moment, especially one who merits love of Torah, is very constant in Torah, and is greatly attached to it? Even more so, one who merits feeling some sweetness in the Torah, innovating some novelty, even a simple insight in גמפ"ת [Talmud with commentaries], and all the more so a person of attainment, especially one who merits the treasures of the King [גִּנְזַיָּא דְּמַלְכָּא], an exceedingly lofty level beyond comprehension. How could such a person be content to separate from the Torah even for a fleeting moment?

In truth, it is impossible to be constantly engaged in Torah study, as mentioned above, for one must inevitably pause and interrupt for some time. If so, how does one sustain oneself during that time when one is idle from the Torah, since the essence of life is from the Torah, as mentioned above? But know that the true righteous person sustains himself during that time when he is a coarse simple person, as mentioned above, from the path of Eretz Yisrael [דֶּרֶך אֶרֶץ יִשְׂרָאֵל, worldly conduct, path to holiness]. For know that all these coarse simple people—whether the scholar who, when idle from Torah, is then a coarse simple person, as mentioned above, or a literal coarse simple person [פְּרָאסְטַאקֶיס] who is not a scholar at all yet is upright and G-d-fearing, or even those of lower levels, even the nations of the world—all certainly receive vitality from the Torah. All these coarse simple people need a great coarse simple person [אִישׁ פָּשׁוּט גָּדוֹל] through whom they all receive vitality.

For all these coarse simple people mentioned above need to receive some vitality from the Torah, which is the essence of life. In truth, they are distant from the Torah because they are coarse simple people [פְּרָאסְטַאקֶיס]. Therefore, they need a great coarse simple person through whom they receive vitality from the Torah. For know that all these coarse simple people—whether the scholar who studies Torah for the sake of Heaven [for studying not for its sake benefits only himself, not the world’s sustenance, with varying levels], when he pauses from his study and is then a coarse simple person literally, as mentioned above, or other coarse simple people—each, according to their grasp of the Torah, sustains themselves during their simplicity from the aspect of the sustenance of the world before the giving of the Torah. For before the giving of the Torah, the world was sustained only by His kindness [חֶסֶד], as there was no Torah or mitzvah through which the world was sustained. The primary sustenance of the world was through His kindness alone. The righteous person, during his simplicity, when he separates from the Torah, receives vitality from this aspect.

This is the aspect of the treasury of free gift [אוֹצַר מַתְּנַת חִנָּם, divine kindness sustaining without merit], for there is a treasury of free gift from which one who has no merit at all receives (מִדְרַשׁ רַבָּה תִּשָּׂא, פָּרָשָׁה מ"ה). Certainly, this treasury is not prepared for the wicked, for if so, the wicked would be greater than the righteous, since the wicked surely has no merit at all and would thus merit receiving from the treasury of free gift. In truth, the wicked certainly does not receive from there; rather, this treasury of free gift is for the righteous alone, during the time when the righteous is a coarse simple person, as mentioned above. Then he receives from this treasury of free gift, which is the aspect of before the giving of the Torah, when the world was sustained by free kindness alone, in the aspect of: כִּי לְעוֹלָם חַסְדּוֹ (תְּהִלִּים קל"ו / Psalms 136), said about the time before the giving of the Torah [as per Pesachim, for the 26 generations] (פְּסָחִים קי"ח ע"א / Talmud, Pesachim 118a). For then there was no Torah, and they engaged only in the Derech Eretz [דֶּרֶך אֶרֶץ, worldly conduct, path to holiness], as our Sages, of revered memory, said in the Midrash: גְּדוֹלָה דֶּרֶך אֶרֶץ, שֶׁקָּדְמָה לַתּוֹרָה עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת (מִדְרַשׁ רַבָּה צַו, פָּרָשָׁה ט)—Great is Derech Eretz, which preceded the Torah by 26 generations.

In truth, even before the giving of the Torah, the Torah certainly existed, for the Torah is eternal. However, before the giving of the Torah, the Torah was in a state of concealment and hiddenness, meaning that the entire Torah is included in the Ten Commandments [עֲשֶׂרֶת הַדִּבְּרוֹת]. Before the giving of the Torah, the Ten Commandments were concealed within the ten utterances [עֲשָׂרָה מַאֲמָרוֹת, divine utterances creating the world] by which the world was created. Thus, the entire Torah was concealed and hidden within the sustenance of the world, which was created by the ten utterances. In all the speech of the world and all the actions and deeds—whether one who chops wood or any action—the Torah is concealed, for everything was created by the ten utterances in which the Torah is hidden and concealed before the giving of the Torah. The righteous person, when he separates from the Torah and is in the aspect of a coarse simple person, receives vitality from this aspect of before the giving of the Torah. This is the aspect of the path of Eretz Yisrael, as mentioned above, that the righteous person sustains himself during his simplicity from there.

For the primary power of the holiness of Eretz Yisrael is through the aspect of: כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ לָתֵת לָהֶם נַחֲלַת גּוֹיִם (תְּהִלִּים קי"א:ו / Psalms 111:6)—He declared to His people the power of His deeds [divine creation justifying Israel’s inheritance] to give them the inheritance of nations, as Rashi explains on the verse in Genesis: Therefore, it begins with In the beginning [בְּרֵאשִׁית], so that they should not say, “You are robbers,” for He, blessed be He, created everything, and by His will He gave it to them (רַשִׁ"י, בְּרֵאשִׁית א:א). Thus, the primary power of Eretz Yisrael is from the aspect of the ten utterances by which the world was created, which are the aspect of the power of His deeds. Through this, Israel was able to go and conquer Eretz Yisrael. Even here, in the diaspora, this aspect exists, for Israel, a holy people, sometimes comes to places that were very far from the holiness of Israel, such as a place that was originally of idol-worshippers or is now under the authority of those far from the holiness of Israel. Israel comes there, conquers the place, and sanctifies it to become a place of Israel, which is also the aspect of Eretz Yisrael. They could say, “You are robbers, for you conquered a place that is not yours.” But through the power of His deeds, the aspect of the ten utterances, Israel has the right to conquer and sanctify the entire world with the holiness of Israel, for He, blessed be He, created it, and by His will He gave it to us.

Thus, the ten utterances, clothed in Derech Eretz [דֶּרֶך אֶרֶץ, worldly conduct, path to holiness]—that is, in the sustenance of the world, for the world was created by them—are the path to Eretz Yisrael. For through the aspect of the ten utterances, one can conquer Eretz Yisrael, as mentioned above. This is the aspect of Derech Eretz, meaning the path and route to Eretz Yisrael. For Derech Eretz, which is the sustenance of the world created by the ten utterances, is itself the path and route to Eretz Yisrael, as mentioned above. This is Derech Eretz, meaning the path to Eretz Yisrael, as mentioned above. In this very Derech Eretz, the path of Eretz Yisrael, which is the aspect of the ten utterances by which the world was created, where the Torah is concealed, the world was sustained by His kindness for the 26 generations before the giving of the Torah. In this very aspect, the righteous person sustains himself during his simplicity when he is not engaged in the Torah, for then he sustains himself from the aspect of the Torah concealed within the world, in all the speech and actions created by the ten utterances, where the Torah is concealed, as mentioned above.

Therefore, the great righteous person [צַדִּיק הַגָּדוֹל] must descend and fall into simplicity [פְּשִׁיטוּת, outward simplicity, even coarse, concealing spiritual depth] and become a simple person [אִישׁ פָּשׁוּט, outward simplicity concealing spiritual depth] literally for some time. For through this, he sustains all the simple people mentioned above, whoever they may be, even the nations of the world. He sustains himself in the aspect of the Torah concealed in the ten utterances [עֲשָׂרָה מַאֲמָרוֹת, divine utterances creating the world], clothed within the world, and from him, all the aforementioned simple people receive vitality. Each, according to their proximity to holiness and to the aforementioned righteous person, receives higher vitality from him.

Therefore, Moshe Rabbeinu, peace be upon him, when he sought to enter Eretz Yisrael, requested a free gift [מַתְּנַת חִנָּם, divine kindness without merit], as it is written: וָאֶתְחַנַּן אֶל ה' (דְּבָרִים ג:כ"ג / Deuteronomy 3:23)—And I pleaded with Hashem, in the aspect of a free gift (רַשִׁ"י, דְּבָרִים ג:כ"ג). This is: At that time, saying [בָּעֵת הַהִיא לֵאמֹר, time of concealed Torah], meaning that his prayer was with the power of the aspect of at that time, saying, the time when the world was sustained by the ten utterances, before the giving of the Torah, when the world was sustained by the ten utterances in which the Torah was concealed, and the sustenance of the world was through a free gift, as mentioned above. With this power of the sustenance of the world before the giving of the Torah, the aspect of a free gift, the aspect of the aforementioned ten utterances, one merits to enter and conquer Eretz Yisrael, as mentioned above. Therefore, Moshe sought to enter Eretz Yisrael through this aspect. This is: And I pleaded with Hashem [וָאֶתְחַנַּן אֶל ה'], meaning a free gift, at that time [בָּעֵת הַהִיא], with the power of that time when the world was sustained by the utterances alone, when the world was sustained by the aspect of a free gift, as mentioned above, through which one can enter Eretz Yisrael, as mentioned above. Therefore, Moshe sought to enter Eretz Yisrael through this aspect, as mentioned above. This is the aspect of at that time [הַהִיא], which is the aspect of concealed and hidden, for at that time, before the giving of the Torah, the Torah was concealed and hidden within the ten utterances, as mentioned above.

In general, one must not despair oneself, for even one who is a simple person [אִישׁ פָּשׁוּט, outward simplicity concealing spiritual depth] and cannot study at all, or is in a place where he cannot study, or the like, even during his simplicity, he must hold fast to fear of Heaven [יִרְאַת שָׁמַיִם, reverence for G-d] and simple service according to his level. For even then, he receives vitality from the Torah, as mentioned above, through the great simple person, the great righteous person who is sometimes a simple person and sustains them all, as mentioned above. Even one who, Heaven forbid, is at the lowest level completely, Heaven forbid, Heaven save us, even if he is placed in the lowest depths [שְׁאוֹל תַּחְתִּיּוֹת], Heaven save us, he must not despair himself and should fulfill: מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי (יוֹנָה ב:ג / Jonah 2:3)—From the depths of Sheol I cried out. He should hold fast to whatever he can, for even he can return and receive vitality from the Torah through the aforementioned righteous person. The main thing is to strengthen oneself in whatever way possible [for there is no despair in the world at all [אֵין שׁוּם יִאוּשׁ בָּעוֹלָם כְּלָל, Rebbe Nachman’s core teaching of hope] (and he then said in this language: קַיין יִאוּשׁ אִיז גָאר נִיט פַאר הַאנְדִין—No despair is present at all). He greatly emphasized these words no despair and said them with great power and wondrous, awesome depth to teach and hint to each person for all generations not to despair in any way in the world, even if something passes over him]. Whatever his state, even if he has fallen to a place where he has fallen, Heaven save us, since he strengthens himself in whatever he can, he still has hope to return and come back to Him, blessed be He.

Even a simple person [אִישׁ פָּשׁוּט, outward simplicity concealing spiritual depth] must have fear of Heaven [יִרְאַת שָׁמַיִם, reverence for G-d]. There are many levels of fear [יְרָאוֹת], for above we spoke of the aspect of Derech Eretz [דֶּרֶך אֶרֶץ, worldly conduct, path to holiness], meaning the path to Eretz Yisrael. However, Eretz Yisrael itself also has the aspect of ten holinesses [עֶשֶׂר קְדֻשּׁוֹת, levels of holiness in Eretz Yisrael], for there are ten levels of holiness [יוּ"ד בְּחִינוֹת קְדֻשּׁוֹת], one above the other. These are the aspect of the ten utterances, and each utterance has an aspect of fear, the aspect of: הָקֵם לְעַבְדְּךָ אִמְרָתֶךָ אֲשֶׁר לְיִרְאָתֶךָ (תְּהִלִּים קי"ט:ל"ח / Psalms 119:38)—Establish Your word for Your servant, which is for Your fear. For there is fear above fear [יִרְאָה לְמַעְלָה מִיִּרְאָה] [and he did not finish explaining this matter]. One must strengthen oneself in fear of Heaven even during one’s simplicity in whatever way possible, and one can come to great joy through one’s innocence [תְּמִימוּת] and faith [אֱמוּנָה]. For wisdoms [חָכְמוֹת] are not needed at all, only faith and innocence and simplicity without any wisdom at all. For wisdoms greatly harm a person, and the wise are trapped in their own wisdom, as their wisdom leads them astray from one wisdom to another, and from that wisdom to another wisdom, and so from wisdom to greater wisdom, until they are trapped and led astray by their own wisdoms, in the aspect of: לָכֵד חֲכָמִים בְּעָרְמָם (אִיּוֹב ה:י"ג / Job 5:13)—He traps the wise in their cunning, specifically in their cunning [בְּעָרְמָם], meaning in their own cunning and wisdoms, which trap them. Happy is the one who walks in innocence.

One must greatly seek from Hashem, blessed be He, to merit drawing close to the true righteous person. For happy is the one who merits drawing close during his lifetime to the true righteous person, happy is he, happy is his portion [for after death, it is very difficult to draw close, and one must greatly increase in prayer and supplications to merit drawing close to true righteous people in his lifetime]. For The Litigator [בַּעַל דָּבָר, evil inclination, opposing redemption] greatly focuses on this now to confuse the world, for Israel is now very close to the end and has great longing and yearning for Hashem, blessed be He, such as there was not in earlier days. Every individual greatly yearns for Hashem, blessed be He. Therefore, The Litigator has cunningly introduced controversy among the righteous and raised up many false famous ones in the world, and even among the true righteous has introduced great controversy, so that no one knows where the truth lies. Therefore, one must greatly seek from Hashem, blessed be He, to merit drawing close to the true righteous person.

Copied from the manuscript of our Rebbe, of blessed memory, himself, what we found with him, which are chapter headings from the aforementioned matter, with additional matters in them that he did not explain explicitly. As understood from these chapter headings, the reader will see that there are many more matters in this topic, but we did not merit to hear them explicitly, only the aforementioned matter.

And I pleaded [וָאֶתְחַנַּן], free gift [מַתְּנַת חִנָּם], free gift, immorality [עֲרָיוֹת], blemish of knowledge [פְּגַם הַדַּעַת], Moshe, knowledge [דַּעַת], separation [פְּרִישׁוּת], mouth [פֶּה], He stood with me [עִמָּדִי], the Creation [הַבְּרִיאָה], free gift, the world is built with kindness [עוֹלָם חֶסֶד יִבָּנֶה], the Creation before the giving of the Torah, a time to act for Hashem [עֵת לַעֲשׂוֹת לַה'], meaning the action of the world, they have nullified Your Torah [הֵפֵרוּ תּוֹרָתֶךָ], the cessation of Torah [בִּטּוּלָהּ שֶׁל תּוֹרָה], at that time, saying [בָּעֵת הַהִיא לֵאמֹר], the ten utterances, that [הַהִיא], the concealment [הַעְלָמָה], He declared to His people the power of His deeds [כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ].

A Collection of Advice - Likutay Aitzos - The covenant of the Bris

 

ברית: פגמו ותקונו     The Bris: Its Defect and Rectification

 

א.
עַל־יְדֵי שְׁמִירַת הַבְּרִית זוֹכִין לִתְפִלָּה (ב,ב).
Through guarding the bris (-covenant, referring to sexual purity), one merits to prayer (2, 2).

 

ב.
עִקָּרָא דְּיִצְרָא בִּישָׁא הוּא עַל עֲרָיִין וְהִיא עִקָּרָא דִּמְסָאֲבוּתָא. עַל־כֵּן צְרִיכִין לֵידַע, שֶׁעִקַּר הַנִּסָּיוֹן שֶׁל כָּל אָדָם בָּזֶה הָעוֹלָם הוּא בְּתַאֲוָה זֹאת אַשְׁרֵי הַזּוֹכֶה לְנַצֵּחַ הַמִּלְחָמָה (שָׁם ו').
The main focus of the evil inclination is on illicit relations, and it is the main defilement. Therefore, it is necessary to know that the main test of every person in this world is in this desire. Fortunate is the one who merits to win the battle (ibid., 6).

 

ג.
מִי שֶׁיּוֹדֵעַ בְּעַצְמוֹ שֶׁפָּגַם בְּטִפֵּי מֹחוֹ, צָרִיךְ לָחוּס עַל עַצְמוֹ שֶׁלֹּא יִכָּנֵס בְּלִבּוֹ כְּלָל הַמַּחֲלוֹקוֹת וְהַמְּרִיבָה שֶׁבֵּין הַצַּדִּיקִים, רַק יַאֲמִין בְּכֻלָּם. כִּי כָּל הַקֻּשְׁיוֹת וְהָעַקְמִימֻיּוֹת שֶׁנּוֹפְלִים בְּדַעְתּוֹ עַל הַצַּדִּיקִים מֵחֲמַת הַמַּחֲלוֹקוֹת שֶׁבֵּינֵיהֶם הוּא הַכֹּל מֵחֲמַת שֶׁפָּגַם בְּטִפֵּי מֹחוֹ. כִּי אִם לֹא הָיָה נִפְגַּם מֹחוֹ לֹא הָיָה קָשֶׁה לוֹ עֲלֵיהֶם כְּלָל, וְהַמַּחֲלֹקֶת הִיא רַק בִּשְׁבִילוֹ (עַיֵּן צַדִּיק אוֹת ח (ה, ד').
One who knows of himself that he has defected the drops of his mind, must take pity on himself that there shouldn’t enter in his heart whatsoever the disputes and quarrels among the righteous, but rather believe in all of them. For all the questions and distortions that fall into his mind about the righteous due to the disputes between them, are entirely because he has defected the drops of his mind. For if his mind was not defected, he would not have any problem with them at all, and the dispute is only for his sake (see Tzaddik, item 8) (5, 4).

 

ד.
עֲצוֹת הַצַּדִּיקֵי אֱמֶת וְתַלְמִידֵיהֶם הֵם בְּחִינַת תִּקּוּן הַבְּרִית. וּלְהֵפֶךְ, עֲצַת הַחוֹלְקִים וְהַמּוֹנְעִים הַמְדַבְּרִים חֲלַקְלַקּוֹת לְהָסִית וּלְהַדִּיחַ מִנְּקֻדַּת הָאֱמֶת הֵם בְּחִינַת פְּגַם הַבְּרִית, כִּי הָעֵצוֹת שֶׁמְּקַבְּלִין מֵהָאָדָם הֵם בְּחִינַת טִפֵּי הַשֵּׂכֶל. עַל־כֵּן מִי שֶׁפָּגַם בִּבְרִיתוֹ צָרִיךְ לִשְׁמֹר עַצְמוֹ מְאֹד מֵהָעֵצוֹת הַהֲפוּכוֹת שֶׁל הַחוֹלְקִים עַל הָאֱמֶת, כְּדֵי שֶׁלֹּא יְאַבֵּד עוֹלָמוֹ כָּרֶגַע חַס וְשָׁלוֹם (ז, ג').
The counsels of true righteous ones and their disciples are the aspect of the rectification of the bris (-covenant). Conversely, the counsel of those who dispute and obstruct, who speak smoothly to incite and lead astray from the point of the truth, is the aspect of the defect of the bris, for the counsels one receives from a person are the aspect of the drops of intellect. Therefore, one who has defected his bris must guard himself greatly from the contrary counsels of those who dispute the truth, so that he does not lose his world in a moment, G-d forbid (7, 3).

 

ה.
עִקַּר הַנִּאוּף תָּלוּי בָּעֵינַיִם, וּמִצְוַת צִיצִית הִיא שְׁמִירָה לָזֶה. וְעַל־יְדֵי זֶה נִצּוֹלִין מֵעֵצוֹת רָעוֹת הַנַּ"ל וְזוֹכִין לְקַבֵּל עֵצוֹת אֲמִתִּיּוֹת שֶׁל הַצַּדִּיקֵי אֱמֶת. עַל־כֵּן צְרִיכִין לִזָּהֵר מְאֹד בְּמִצְוַת צִיצִית, וּלְכַוֵּן בִּשְׁעַת עֲטִיפַת הַצִּיצִית הַקְּדוֹשִׁים וּבְבִרְכָתָן, שֶׁיִּזְכֶּה עַל־יְדֵי זֶה לִשְׁמִירַת הַבְּרִית וּלְעֵצוֹת טוֹבוֹת וַאֲמִתִּיּוֹת, וְעַל־יְדֵי זֶה יִזְכֶּה לֶאֱמוּנָה וּלְאֶרֶץ יִשְׂרָאֵל וּלְקָרֵב אֶת הַגְּאֻלָּה, וְיִזְכֶּה לִתְפִלָּה וְלַעֲשׂוֹת נִסִּים וּמוֹפְתִים בָּעוֹלָם וְיִזְכֶּה לְפַרְנָסָה, כִּי עִקַּר הַפַּרְנָסָה תָּלוּי בְּתִקּוּן הַבְּרִית, וְעַל־יְדֵי זֶה יִזְכֶּה לְהָבִין בְּכָל מָקוֹם שֶׁיִּלְמַד וְיִתְגַּלּוּ לוֹ כָּל הַחָכְמוֹת כְּשֻׁלְחָן עָרוּךְ (שָׁם ד').
The main licentiousness lies in the eyes, and the commandment of tzitzis is a safeguard for this. [And] Through this, one is saved from the evil counsels mentioned above, and merits to receive true counsels of the true righteous ones. Therefore, one must be very careful with the commandment of tzitzis and intend, during the wrapping of the holy tzitzis and their blessing, to merit through this to guard the bris and to (receive) good and true counsels. [And] Through this, one merits to faith, the Land of Israel, and to bring the redemption closer, and merits to prayer and to make miracles and wonders in the world, and merits livelihood, for the essence of livelihood depends on the rectification of the bris. And through this, one merits to understand wherever he studies, and all wisdoms are revealed to him as a set table (ibid., 4).

 

ו.
גֵּאוּת וְנִאוּף תְּלוּיִים זֶה בָּזֶה, וּכְשֶׁשּׁוֹמֵר הַבְּרִית וְנִצּוֹל מִגֵּאוּת, זוֹכֶה לְאוֹר הַמֵּאִיר לוֹ לִתְשׁוּבָה (יא, ג').
Pride and licentiousness are dependent on each other, and when one guards the bris and is saved from pride, he merits to light that shines for him to repentance (11, 3).

 

ז.
עִקַּר מְרִירוּת טִרְדוֹת הַפַּרְנָסָה וִיגִיעָתוֹ הוּא עַל־יְדֵי פְּגַם הַבְּרִית, כִּי מִי שֶׁשּׁוֹמֵר אֶת בְּרִיתוֹ, אַף עַל פִּי שֶׁעוֹשֶׂה מְלָאכוֹת וּמַשָּׂא וּמַתָּן - הֵם בְּחִינַת מְלֶאכֶת הַמִּשְׁכָּן וְהֵם בִּבְחִינַת ל"ט אוֹרוֹת. אֲבָל הַפּוֹגֵם בִּבְרִיתוֹ - עֲנִיּוּת רוֹדֵף אַחֲרָיו וּמַמְשִׁיךְ עַל עַצְמוֹ עֹל הַפַּרְנָסָה בִּיגִיעָה וּבִמְרִירוּת גָּדוֹל בִּבְחִינַת ל"ט מַלְקוֹת רַחֲמָנָא לִצְלָן (שָׁם ד').
The main bitterness of the preoccupying tasks and toil of livelihood is due to the defect of the bris, for one who guards his bris, even though he engages in work and commerce, they are in the aspect of the work of the Tabernacle, and they are the aspect of the thirty-nine lights. But one who defects his bris—poverty pursues him, and he brings upon himself the yoke of livelihood with toil and great bitterness, in the aspect of thirty-nine lashes, may the Merciful One save us (ibid., 4).

 

ח.
שְׁמִירַת הַבְּרִית - יֵשׁ בּוֹ שְׁתֵּי בְּחִינוֹת, יֵשׁ מִי שֶׁזִּוּוּגוֹ בִּימֵי הַחֹל וְגַם זֶה נִקְרָא שְׁמִירַת הַבְּרִית, מֵאַחַר שֶׁזִּוּוּגוֹ בְּהֶתֵּר עַל פִּי הַתּוֹרָה וּבִלְבַד שֶׁיִּשְׁמֹר עַצְמוֹ מֵעֲבֵרָה רַחֲמָנָא לִצְלָן, וְזֶהוּ בְּחִינַת יִחוּדָא תַּתָּאָה וְעַל־יְדֵי זֶה זוֹכִין לְהַשִּׂיג הֲלָכָה שֶׁבַּתּוֹרָה בְּחִינַת רָזִין. אֲבָל יֵשׁ מִי שֶׁזִּוּוּגוֹ רַק מִשַּׁבָּת לְשַׁבָּת וְהוּא בְּחִינַת יִחוּדָא עִלָּאָה וְעַל יְדֵי זֶה מַשִּׂיג גַּם קַבָּלָה וְרָזִין דְּרָזִין. אֲבָל גַּם מִי שֶׁזִּוּוּגוֹ רַק מִשַּׁבָּת לְשַׁבָּת, גַּם הוּא צָרִיךְ שְׁמִירָה גְּדוֹלָה, שֶׁיִּהְיֶה זִוּוּגוֹ בִּקְדֻשָּׁה וְיִהְיֶה נִכְלָל בִּכְלַל שׁוֹמְרֵי הַבְּרִית, מִכָּל שֶׁכֵּן הַקְּטַנִּים שֶׁזִּוּוּגָם גַּם בִּימֵי הַחֹל, שֶׁבְּוַדַּאי הֵם צְרִיכִין שְׁמִירָה יְתֵרָה בְּיוֹתֵר שֶׁלֹּא יִפְגְּמוּ בִּבְרִיתָם חַס וְשָׁלוֹם, וְעַל כָּל פָּנִים לֹא יַעַבְרוּ עַל הַתּוֹרָה חַס וְשָׁלוֹם. וְעַל יְדֵי שְׁמִירַת הַבְּרִית בִּשְׁתֵּי בְּחִינוֹת אֵלּוּ, עַל־יְדֵי זֶה כְּבוֹד הַשֵּׁם יִתְבָּרַךְ בִּשְׁלֵמוּת וְזוֹכִין לְכָל בְּחִינוֹת הַנִּזְכָּרוֹת לְעֵיל עַד שֶׁזּוֹכִין לָבוֹא לִתְבוּנוֹת הַתּוֹרָה לְעֻמְקָא (שָׁם ה').
Guarding the bris has two aspects. There is one whose mating is on weekdays, and this too is called guarding the bris, since his mating is permissible according to the Torah, provided he guards himself from transgression, may the Merciful One save us. [And] This is the aspect of the lower unification, and through this, one merits to attain conception of the halacha in the Torah, the aspect of secrets. But there is one whose mating is only from Sabbath to Sabbath, and this is the aspect of the upper unification, and through this, one attains conception also of Kabbalah and the secrets of secrets. But even one whose mating is only from Sabbath to Sabbath, also he requires great guarding, that his mating be in holiness and that he be included among those who guard the bris, all the more so the little ones whose mating is also on weekdays, that certainly they require ever greater guarding so as not to defect their bris, G-d forbid, and in any case, not to transgress the Torah, G-d forbid. [And] Through guarding the bris in these two aspects, through this, the honor of Hashem, may He be blessed, is complete, and one merits all the aspects mentioned above until one merits to come to the depths of the Torah’s insights (ibid., 5).

 

ט.
לְדַבֵּר עִם חֲבֵרוֹ בְּמוּסָר וְיִרְאַת שָׁמַיִם וּלְעוֹרְרוֹ לִתְשׁוּבָה הוּא תִּקּוּן קֶרִי (יד, י"ב).
To speak with one’s friend about mussar (-ethics) and fear of Heaven and to inspire him to repentance is a rectification for a nocturnal emission (14, 12).

 

י.
תַּאֲוַת נִאוּף הוּא רָע הַכּוֹלֵל, שֶׁכָּל הָרָעוֹת שֶׁל כָּל הַשִּׁבְעִים אֻמּוֹת כְּלוּלִין בּוֹ. כִּי כָּל אֻמָּה וְלָשׁוֹן יֵשׁ לָהֶם אֲחִיזָה בְּרָע מְיֻחָד, דְּהַיְנוּ אֵיזֶה מִדָּה רָעָה אוֹ תַּאֲוָה רָעָה שֶׁהוּא מְיֻחָד לְאוֹתָהּ אֻמָּה, וְהֵם מְשֻׁקָּעִים בְּאוֹתָהּ הַתַּאֲוָה וְשָׁם אֲחִיזָתָם. אֲבָל תַּאֲוַת נִאוּף הוּא רָע הַכּוֹלֵל, שֶׁבְּאוֹתָהּ הַתַּאֲוָה נִתְקַבֵּץ וְנִתְאַסֵּף כָּל רָע וָרָע שֶׁל כָּל אֻמָּה וְאֻמָּה, שֶׁהֵם הָרָע שֶׁל כָּל הַתַּאֲווֹת. וְכָל אֵלּוּ הָרָעוֹת נִבְעָרִים יַחַד וְנַעֲשֶׂה מֵהֶם מְדוּרָה וְזֶהוּ תַּבְעֵרוֹת הַמְּדוּרָה שֶׁבּוֹעֵר בָּאָדָם לְתַאֲוַת נִאוּף. אֲבָל הַשֵּׁם יִתְבָּרַךְ הִבְדִּילָנוּ מִן הַגּוֹיִם וְרוֹמְמָנוּ מִכָּל הַלְּשׁוֹנוֹת, וּצְרִיכִים אֲנַחְנוּ לִהְיוֹת פְּרוּשִׁים מִכָּל רָעוֹתֵיהֶם, דְּהַיְנוּ מִכָּל הַתַּאֲווֹת שֶׁאֵינָם שַׁיָּכִים לָנוּ כְּלָל, וּבִפְרָט מִתַּאֲוַת נִאוּף שֶׁהוּא הָרָע הַכּוֹלֵל שֶׁל כָּל הָאֻמּוֹת כַּנַּ"ל. כִּי זֶה עִקַּר הַהֶבְדֵּל וְהַהֶפְרֵשׁ שֶׁיֵּשׁ בֵּינֵינוּ לְבֵין הַגּוֹיִם מַה שֶּׁאָנוּ פּוֹרְשִׁים עַצְמֵנוּ מִנִּאוּף. כִּי זֶה עִקַּר קְדֻשַּׁת יִשְׂרָאֵל. כִּי יֵשׁ כֹּחַ בָּאָדָם לְהַסִּיחַ דַּעְתּוֹ מִתַּאֲוָה זֹאת וּלְשָׁבְרָהּ. וְזֶה עִקַּר קְדֻשָּׁתֵנוּ כַּנַּ"ל (יט, ג').
The desire for licentiousness is the all-encompassing evil, for all the evils of all the seventy nations are included in it. For each nation and tongue has a hold in a specific evil, that is, a particular bad trait or bad desire that is unique to that nation, and they are sunk in that desire, and there is their hold. But the desire for licentiousness is the all-encompassing evil, for in that desire, every single evil of every single nation is gathered and collected, for they are the evil of all desires. [And] All these evils burn together and they become a bonfire, and this is the burning of the bonfire that blazes in a person for the desire of licentiousness. But Hashem, may He be blessed, has separated us from the nations and exalted us from all tongues, and we must be separated from all their evils, that is, from all the desires that do not pertain to us at all, and especially from the desire for licentiousness, which is the all-encompassing evil of all the nations, as mentioned above. For this is the main distinction and difference between us and the nations, that which we separate ourselves from licentiousness. For this is the main holiness of Israel. For a person has the power to divert his mind from this desire and break it. [And] This is our main holiness, as mentioned above (19, 3).

 

יא.
עִקַּר הַכְנָעַת וּשְׁבִירַת כָּל הַתַּאֲווֹת בִּפְרָט תַּאֲוַת נִאוּף, שֶׁזֶּה הָעִקָּר שֶׁצָּרִיךְ לְשַׁבֵּר, הָעִקָּר הוּא עַל־יְדֵי שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ. דְּהַיְנוּ עַל־יְדֵי רִבּוּי הַדִּבּוּרִים קְדוֹשִׁים שֶׁהֵם תּוֹרָה וּתְפִלָּה וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ. וְאַף עַל פִּי שֶׁמֵּשִׂיחַ וּמְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ בִּלְשׁוֹן אַשְׁכְּנַז שֶׁמְּדַבְּרִים בּוֹ בִּמְדִינָתֵנוּ, הוּא גַּם כֵּן בִּכְלַל לְשׁוֹן הַקֹּדֶשׁ, כִּי אַדְּרַבָּא, בֵּינוֹ לְבֵין קוֹנוֹ צָרִיךְ דַּוְקָא לְדַבֵּר בְּלָשׁוֹן שֶׁמְּדַבְּרִים בּוֹ (כַּמְבֹאָר בְּהִתְבּוֹדְדוּת אוֹת י"ג). רַק הָעִקָּר - שֶׁיִּשְׁמֹר אֶת הַלָּשׁוֹן לְקַדֵּשׁ אוֹתוֹ בְּדִבּוּרִים קְדוֹשִׁים שֶׁזֶּה בְּחִינַת שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ. וְלִשְׁמֹר אֶת הַלָּשׁוֹן שֶׁלֹּא לְדַבֵּר דִּבּוּרִים רָעִים, שֶׁהֵם פּוֹגְמִין אֶת הַלְּשׁוֹן קֹדֶשׁ. וְעַל־יְדֵי קְדֻשַּׁת הַדִּבּוּר כַּנַּ"ל מַכְנִיעִין רָע הַכּוֹלֵל כַּנַּ"ל (שָׁם).
The primary subduing and breaking of all desires, especially the desire for licentiousness, which is the main one that must be broken, is primarily through the perfection of the holy tongue. That is, through the abundance of holy speech, which is Torah, prayer, and conversation between oneself and one’s Creator. Even if one converses and speaks with one’s Creator in the Yiddish language spoken in our lands, this too is included in the holy tongue, for on the contrary, between oneself and one’s Creator, one must specifically speak in the language one speaks (as explained in Hisbodedus, item 13). But the main thing is to guard the tongue to sanctify it with holy speech, which is the aspect of the perfection of the holy tongue, and to guard the tongue not to speak evil words that defect the holy tongue. [And] Through the holiness of speech, as mentioned above, one subdues the all-encompassing evil, as mentioned above (ibid.).

 

יב.
תִּקּוּן הַבְּרִית וּשְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ הֵם תְּלוּיִם זֶה בָּזֶה, כְּפִי מַה שֶּׁמַּרְבִּין לְדַבֵּר דִּבּוּרִים קְדוֹשִׁים שֶׁהֵם בְּחִינַת לְשׁוֹן הַקֹּדֶשׁ. כְּמוֹ כֵן זוֹכִין לְתִקּוּן הַבְּרִית. וּכְפִי תִּקּוּן הַבְּרִית כֵּן זוֹכִין לִשְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ, וְכֵן לְהֶפֶךְ לְעִנְיַן הַפְּגָם חַס וְשָׁלוֹם (שָׁם).
The rectification of the bris and the perfection of the holy tongue are dependent on each other. According to how much one increases speaking holy speech, which is the aspect of the holy tongue, so too one merits to the rectification of the bris. And according to the rectification of the bris, so too one merits the perfection of the holy tongue, and conversely regarding the defection, G-d forbid (ibid.).

 

יג.
תַּאֲוַת נִאוּף שֶׁהוּא רָע הַכּוֹלֵל הוּא בְּחִינַת נָחָשׁ, שֶׁפִּתָּה לְחַוָּה וְהֵטִיל בָּהּ זֻהֲמָא. שֶׁהִיא רוּחַ סְעָרָה רוּחַ שְׁטוּת אֵשֶׁת כְּסִילוּת. וְהוּא הוֹלֵךְ וּמְפַתֶּה אֶת רוּחַ הַקֹּדֶשׁ שֶׁהִיא לְשׁוֹן הַקֹּדֶשׁ שֶׁהוּא בְּחִינַת שְׁמִירַת הַבְּרִית, וּמֵטִיל בָּהּ זֻהֲמָא. וְזֶה בְּחִינַת לַפֶּתַח חַטָּאת רוֹבֵץ, שֶׁהַנָּחָשׁ הַחַטָּאת הַזֶּה רוֹבֵץ לִינֹק מִמֶּנּוּ עַל־יְדֵי פְּגַם הַבְּרִית, כִּי עִקַּר הַיֵּצֶר הָרָע לְהַחֲטִיא אֶת הָאָדָם הוּא בַּתַּאֲוָה הַזֹּאת (שָׁם).
The desire for licentiousness, which is the all-encompassing evil, is the aspect of the serpent that seduced Eve and instilled impurity in her, which is a stormy wind, a spirit of folly, a woman of foolishness (Proverbs 9:13). [And] It goes and seduces the ruach hakodesh (-holy spirit), which is the holy tongue, the aspect of guarding the bris, and instills impurity in it. This is the aspect of “sin crouches at the door” [Genesis 4:7], that this serpent, this sin, crouches to suckle from him through the defect of the bris, for the main focus of the evil inclination to cause a person to sin is in this desire (ibid.).

 

יד.
צָרִיךְ לְדַבֵּר דִּבּוּרִים קְדוֹשִׁים שֶׁהֵם בְּחִינַת שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ. עַד שֶׁיְּקָרֵר חֲמִימוּתוֹ בִּלְשׁוֹן הַקֹּדֶשׁ בִּבְחִינַת "חַם לִבִּי בְּקִרְבִּי וְגוֹ' דִּבַּרְתִּי בִּלְשׁוֹנִי". שֶׁיְּקָרֵר חֲמִימוּתוֹ בְּדִבּוּר שֶׁל לְשׁוֹן הַקֹּדֶשׁ, וְעַל־יְדֵי זֶה יִהְיֶה נִצּוֹל מִמִּקְרֵה לַיְלָה, חַס וְשָׁלוֹם, שֶׁלֹּא יְקָרֵר אוֹתוֹ הָרוּחַ סְעָרָה בִּמִקְרֵה לַיְלָה חַס וְשָׁלוֹם (שָׁם ד').
It is necessary to speak holy words, which are the aspect of the perfection of the holy tongue, until he cools his heat with the holy tongue, in the aspect of “My heart is hot within me… I spoke with my tongue” [Psalms 39:4]. That he cools his heat with the speech of the holy tongue, and through this, he will be saved from a nocturnal emission, G-d forbid, so that the stormy wind does not cool him with a nocturnal emission, G-d forbid (ibid., 4).

 

טו.
כָּל הַחֶרְפּוֹת וּבוּשׁוֹת הַבָּאִין עַל הָאָדָם הֵם עַל־יְדֵי פְּגַם הַבְּרִית, וּלְהֵפֶךְ, עַל־יְדֵי תִּקּוּן הַבְּרִית זוֹכִין לְכָבוֹד (שָׁם ג').
All the disgraces and shames that come upon a person are due to the defect of the bris, and conversely, through the rectification of the bris, one merits honor (ibid., 3).

 

טז.
עַל־יְדֵי שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ שֶׁהוּא בְּחִינַת תִּקּוּן הַבְּרִית יְכוֹלִין לְפַשֵּׁר חֶלְמִין כְּמוֹ יוֹסֵף (שָׁם ד').
Through the perfection of the holy tongue, which is the aspect of the rectification of the bris, one can interpret dreams like Joseph (ibid., 4).

 

יז.
עִקַּר שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ שֶׁהוּא עִקַּר תִּקּוּן הַבְּרִית, שֶׁכּוֹלֵל תִּקּוּן כָּל הַתַּאֲווֹת וְהַמִּדּוֹת, אִי אֶפְשָׁר לְקַבֵּל כִּי אִם מִפִּי הַצַּדִּיקֵי אֱמֶת. וּבִשְׁבִיל זֶה צְרִיכִין לִנְסֹעַ לְהַצַּדִּיק הָאֱמֶת לִשְׁמֹעַ מִפִּיו דַּיְקָא. וְאֵין דַּי בְּסֵפֶר מוּסָר אוֹ לִשְׁמֹעַ מִפִּי אַחֵר שֶׁשָּׁמַע מִמֶּנּוּ, כִּי עִקַּר שְׁלֵמוּת הַדִּבּוּר שֶׁהוּא בְּחִינַת שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ, שֶׁהִיא עִקַּר הַתִּקּוּן, אִי אֶפְשָׁר לְקַבֵּל כִּי אִם מִפִּיו הַקָּדוֹשׁ בְּעַצְמוֹ דַּיְקָא כִּי שָׁם מְקוֹר הַיִּרְאָה שֶׁהִיא שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ שֶׁהִיא תִּקּוּן הַבְּרִית, שֶׁכָּלוּל מִכָּל הַתִּקּוּנִים (שָׁם ט').
The main perfection of the holy tongue, which is the main rectification of the bris, which encompassess the rectification of all the desires and the traits, is impossible to receive except from the mouth of true righteous ones. [And] For this reason, it is necessary to travel to the true righteous one to hear specifically from his mouth, and it is not sufficient with a book of mussar (-ethics) or to hear from the mouth of another who heard from him, for the main perfection of speech, which is the aspect of the perfection of the holy tongue, which is the main rectification, is impossible to receive except specifically from his holy mouth himself, for there is the source of the fear, which is the perfection of the holy tongue, the rectification of the bris, which encompasses all rectifications (ibid., 9).

 

יח.
עַל פְּגַם הַבְּרִית חֶרֶב בָּא בִּבְחִינַת חֶרֶב נוֹקֶמֶת נְקַם בְּרִית (כ,י).
Due to the defect of the bris, a sword (-destruction, enemy, death) comes in the aspect of “a sword avenging the vengeance of the bris” [Leviticus 26:25] (20, 10).

 

יט.
צְעָקָה בְּקוֹל הוּא תִּקּוּן הַבְּרִית. וְזוֹכֶה לְהִתְגַּלּוּת הַדַּעַת. כִּי מִתְּחִלָּה כְּשֶׁהָיָה הַבְּרִית פָּגוּם הָיָה הַדַּעַת פָּגוּם (שָׁם).
Crying out is a rectification of the bris and one merits to the revelation of the daas (-realization of knowledge). For initially, when the bris was defected, the daas was defected (ibid.).

 

כ.
בִּשְׁבִיל זֶה אוֹמְרִים אֶת הַהַגָּדָה בְּקוֹל רָם, כִּי הַהַגָּדָה הִיא תִּקּוּן הַבְּרִית. וְעַל־יְדֵי זֶה הָיְתָה הַגְּאֻלָּה. כִּי גָּלוּת מִצְרַיִם הָיָה עַל פְּגַם הַבְּרִית כַּמּוּבָא. גַּם הַיַּיִן שֶׁל אַרְבַּע כּוֹסוֹת הוּא תִּקּוּן הַדַּעַת שֶׁהוּא תִּקּוּן הַבְּרִית (שָׁם).
For this reason, the Haggadah (-hagada literally means to tell over) is recited in a loud voice, for the Haggadah is a rectification of the bris, an through this, there was redemption. Because the exile of Egypt was due to the defect of the bris, as is brought down (-from the Arizal). Also the wine of the four cups is a rectification of the daas (-realization of knowledge), which is a rectification of the bris (ibid.).

 

כא.
עַל־יְדֵי תִּקּוּן הַבְּרִית קֹדֶשׁ נִצּוֹל מִפָּנִים דְּסִטְרָא אַחֲרָא שֶׁהוּא תַּאֲוַת מָמוֹן, שֶׁהוּא עֲבוֹדָה זָרָה, שֶׁהִיא עַצְבוּת מָרָה שְׁחֹרָה, חֹשֶׁךְ, אַנְפִּין חֲשׁוּכִין, מִיתָה, וְנִתְקַשֵּׁר בֶּאֱלֹקוּת וְזוֹכֶה לְשׂבַע שְׂמָחוֹת אֶת פְּנֵי ה', כִּי זוֹרֵחַ וּמֵאִיר עָלָיו אוֹר פְּנֵי מֶלֶךְ חַיִּים (כג, ב').
Through the rectification of the holy bris, one is saved from the face of the Other Side, which is the desire for money, which is idolatry, which is bitter black sadness, darkness, darkened countenance, death. [And] One is connected to Divinity and merits satiation of joys from the face of the Lord (Psalm 16:11), for the light of the face of the living King shines and radiates upon him [Psalms 16:11] (23, 2).

 

כב.
גַּם עַל־יְדֵי תִּקּוּן הַבְּרִית זוֹכֶה לְהִסְתַּכֵּל עַל הַשֹּׁרֶשׁ שֶׁל כָּל הַהַשְׁפָּעוֹת וְהַמָּמוֹן, שֶׁשָּׁם בְּשָׁרְשָׁהּ הַשֶּׁפַע כֻּלּוֹ, אוֹר צַח וּמְצֻחְצָח, שֶׁעַל־יְדֵי זֶה נִתְבַּטֵּל מִמֵּילָא תַּאֲוַת מָמוֹן (שָׁם ה').
Also, through the rectification of the bris, one merits to look at the root of all the bounty and the money, where, there in its root all the bounty is pure and pristine light, through which the desire for money is automatically nullified (ibid., 5).

 

כג.
עַל־יְדֵי תִּקּוּן הַבְּרִית זוֹכֶה לְהֶאָרַת פָּנִים לְהַדְרַת פָּנִים, דְּהַיְנוּ שֶׁיִּזְדַּכֵּךְ חָכְמָתוֹ בְּהַתּוֹרָה וְיֵדַע לְבָאֲרָהּ וּלְדָרְשָׁהּ יָפֶה בִּשְׁלֹשׁ עֶשְׂרֵה מִדּוֹת, שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶן שֶׁזֶּהוּ בְּחִינַת הַדְרַת פָּנִים. וְעַל־יְדֵי זֶה זוֹכֶה שֶׁיִּזְדַּכֵּךְ קוֹל רִנָּתוֹ, עַד שֶׁעַל־יְדֵי קוֹל רִנָּתוֹ לְבַד בְּלֹא דִּבּוּר, הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹשִׁיעוֹ בְּעֵת צָרָתוֹ. וְעַל־יְדֵי זֶה זוֹכֶה לְשָׁלוֹם וְיָכוֹל לְהַמְשִׁיךְ כָּל הָעוֹלָם לַעֲבוֹדָתוֹ יִתְבָּרַךְ (כז, ו').
Through the rectification of the bris, one merits the radiance of the face, the majesty of the face, that is, that his wisdom in the Torah is purified, and he will know how to explain and expound it beautifully with the thirteen (hermeneutical) principles by which the Torah is interpreted, which is the aspect of the majesty of the face. [And] Through this, one merits that the sound of his song (‘reena’) is purified, so that through the sound of his song alone, without words, the Holy One, blessed be He, saves him in his time of distress. [And] Through this, one merits to peace, and can draw the entire world to His service, may He be blessed (27, 6).

 

כד.
לְפִי הַלֹּא תַעֲשֶׂה שֶׁעוֹבְרִים חַס וְחָלִילָה, כֵּן מְעוֹרְרִין בְּחִינַת דַּם נִדָּה לְהַשְּׁכִינָה וְגוֹרְמִין אַפְרָשׁוּתָא בֵּין קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ. וּלְתַקֵּן כָּל הָעֲבֵרוֹת בִּפְרָטִיּוֹת הֵם רַבִּים מְאֹד וְכָבֵד עַל הָאָדָם וְאִי אֶפְשָׁר לְתַקֵּן אוֹתָם, כִּי יֵשׁ דִּקְדּוּקִים וּפְרָטִים רַבִּים בְּכָל לָאו וָלָאו. עַל־כֵּן צָרִיךְ לְתַקֵּן תִּקּוּן הַכְּלָלִי וְהוּא תִּקּוּן הַבְּרִית, וְעַל יְדֵי זֶה נִתְתַּקְּנִין מִמֵּילָא כָּל הַלָּאוִין שֶׁעָבַר, וַאֲפִלּוּ לַמְּקוֹמוֹת הַצָּרִים וְהַדַּקִּים שֶׁאִי אֶפְשָׁר לָבוֹא לְשָׁם שׁוּם תִּקּוּן, עַל־יְדֵי תִּקּוּן הַכְּלָלִי זוֹרֵק תִּקּוּנִים גַּם לְשָׁם (כט, ג').
According to the negative commandments one transgresses, G-d forbid, so one arouses the aspect of the blood of niddah (-menstruation) to the Shechinah (-Divine Presence),j and causes separation between the Holy One, blessed be He, and His Shechinah. [And] To rectify all the transgressions individually, they are exceedingly numerous, and it is heavy for a person, and it is impossible to rectify them, for there are many details and specifics in each negative commandment. Therefore, it is necessary to rectify the general rectification [Tikun Haklalley], which is the rectification of the bris, and through this, all the negative commandments one transgressed are automatically rectified, even in the narrow and thin places where it is not possible for any rectification to reach there, through the general rectification, one casts rectifications even there (29, 3).

 

כה.
עַל־יְדֵי תִּקּוּן הַכְּלָלִי שֶׁהוּא תִּקּוּן הַבְּרִית נִתְרוֹמֵם הַמֹּחִין, כִּי עִקַּר תִּקּוּן הַדַּעַת הוּא כְּפִי תִּקּוּן הַבְּרִית, וְעִקַּר הִתְקָרְבוּת יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם הוּא עַל־יְדֵי שְׁמִירַת הַבְּרִית (שָׁם ד').
Through the general rectification [Tikun Haklalley], which is the rectification of the bris, the intellect/consciousness is elevated, for the main rectification of the daas (=realization of knowledge) is according to the rectification of the bris, and the main drawing close of Israel to their Father in Heaven is through guarding the bris (ibid., 4).

 

כו.
עַל־יְדֵי תִּקּוּן הַבְּרִית יֵשׁ לוֹ פַּרְנָסָה בְּלִי טֹרַח בִּבְחִינַת מָן (שָׁם ה').
Through the rectification of the bris, one has livelihood without toil, in the aspect of manna (ibid., 5).

 

כז.
כָּל זְמַן שֶׁלֹּא תִּקֵּן תִּקּוּן הַכְּלָלִי, אֲזַי הַדִּבּוּר אָסוּר וְאִי אֶפְשָׁר אָז לְדַבֵּר וּלְגַלּוֹת תּוֹרָה. וּמִי שֶׁהוּא מְדַבֵּר אָז, הוּא עוֹבֵר עַל לֹא תֵלֵךְ רָכִיל בְּעַמֶּךָ וְהוּא הוֹלֵךְ רָכִיל מְגַלֶּה סוֹד. אֲבָל עַל־יְדֵי תִּקּוּן הַכְּלָלִי הַדִּבּוּר מֻתָּר וִיכוֹלִין לִפְתֹּחַ פֶּה בְּדִבּוּרִים הַמְּאִירִים בְּהַתּוֹרָה (שָׁם ו').
As long as one has not rectified the general rectification, (then) speech is forbidden, and it is impossible then to speak and reveal Torah. [And] One who speaks then transgresses “You shall not go about as a talebearer among your people” [Leviticus 19:16] and he goes talebearing revealing a secret. But through the general rectification [Tikun Haklalley], speech is permitted, and one can open one’s mouth with words that illuminate in the Torah (ibid., 6).

 

כח.
עַל־יְדֵי פְּגַם הַבְּרִית בָּא חֳלִי נוֹפֵל רַחֲמָנָא לִצְלָן. וְעַל־יְדֵי תִּקּוּן הַבְּרִית נִתְרַפֵּא מֵחוֹלַאַת הַנְּפִילָה (שָׁם ז').
Due to the defect of the bris, the illness of epilepsy comes, may the Merciful One save us. [And] Through the rectification of the bris, one is healed from the illness of epilepsy (ibid., 7).

 

כט.
כְּשֶׁאֵין תִּקּוּן הַכְּלָלִי בִּשְׁלֵמוּת, צָרִיךְ לְהַרְחִיק מִשְּׁתִיַּת הַיַּיִן כִּי עַל־יְדֵי זֶה מִתְגַּבְּרִין בּוֹ הַדָּמִים שֶׁמֵּהֶם בָּאִים כָּל הָעֲבֵרוֹת חַס וְחָלִילָה, גַּם מַזִּיק לַפַרְנָסָה וְנַעֲשֶׂה רָשׁ. אֲבָל מִי שֶׁזּוֹכֶה לְתִקּוּן הַכְּלָלִי אֲזַי אַדְּרַבָּא, מֵרִים אֶת הַמֹּחִין עַל־יְדֵי שְׁתִיָּתוֹ וּמְתַקֵּן תִּקּוּן הַכְּלָלִי בְּיוֹתֵר (שָׁם ח').
When the general rectification is not complete, one must distance oneself from drinking wine, for through this (they) are strengthened, the bloods from which all transgressions come, G-d forbid, [and it] also harms livelihood and makes one poor. But one who merits to the general rectification [Tikun Haklalley], then on the contrary, [it] elevates the intellect/consciousness through his drinking, and rectifies the general rectification exceedingly (ibid., 8).

 

ל.
עִקַּר קִיּוּם הָאֱמוּנָה הוּא רַק עַל־יְדֵי שְׁמִירַת הַבְּרִית (לא,ג').
The main sustenance of faith is only through guarding the bris (31, 3).

 

לא.
כָּל הַנְהָגוֹת הַגַּלְגַּלִים וְכָל הַנְהָגַת הָעוֹלָם וְכָל הַבְּרָכוֹת וְהַהַשְׁפָּעוֹת, הַכֹּל תָּלוּי בִּשְׁמִירַת הַבְּרִית (שָׁם).
All the conduct of the celestial spheres, and all the conduct of the world, and all blessings and the bounties, all is contingent on guarding the bris (ibid.).

 

לב.
כָּל הַיִּסּוּרִים שֶׁיֵּשׁ לְהָאָדָם בַּדְּרָכִים, כֻּלָּם הֵם בִּשְׁבִיל פְּגַם הַבְּרִית, וְעַל־יְדֵי שְׁמִירַת הַבְּרִית לֹא יִהְיֶה לוֹ צַעַר בַּדֶּרֶךְ (שָׁם ד).
All the suffering one has on the roads (-travelling) are all due to the defect of the bris, and through guarding the bris, one will have no distress on the way (ibid., 4).

 

לג.
עַל־יְדֵי שְׁמִירַת הַבְּרִית זוֹכֶה לְחֵרוּת (שָׁם ד).
Through guarding the bris, one merits to freedom (ibid., 4).

 

לד.
יֵשׁ שְׁנֵי בְּחִינוֹת בְּרִית. בְּחִינָה אַחַת הִיא שְׁמִירַת בְּרִית קֹדֶשׁ וְהִיא בְּחִינָה עֶלְיוֹנָה. וּבְחִינָה שְׁנִיָּה הִיא שְׁמִירַת אִסּוּר וְהֶתֵּר. עַל־כֵּן צָרִיךְ שֶׁיִּלְמַד דִּינֵי אִסּוּר וְהֶתֵּר כְּדֵי שֶׁיִּזְכֶּה גַּם לִבְחִינָה שְׁנִיָּה. וּכְשֶׁזּוֹכֶה לִשְׁמִירַת הַבְּרִית בִּשְׁתֵּי בְּחִינוֹת אֵלּוּ, אֲזַי הוּא דוֹמֶה לְמַלְאַךְ ה' צְבָאוֹת וְזוֹכֶה לֶאֱמוּנָה שְׁלֵמָה וּמַמְשִׁיךְ כָּל הַבְּרָכוֹת וְהַהַשְׁפָּעוֹת כַּנַּ"ל, וְזוֹכֶה לְאַהֲבָה וְהִשְׁתּוֹקְקוּת וְכִסּוּפִין טוֹבִים לַשֵּׁם יִתְבָּרַךְ, שֶׁעַל־יְדֵי זֶה הוּא מְצַיֵּר אוֹתִיּוֹת הַתּוֹרָה לְטוֹב. וַאֲזַי אוֹתִיּוֹת הַתּוֹרָה בְּעַצְמָן מְבַקְּשִׁין מִמֶּנּוּ שֶׁיְּדַבְּרֵם בְּפִיו כְּדֵי שֶׁיְּצַיְּרֵם לְטוֹבָה, וְעַל־יְדֵי זֶה זוֹכֶה שֶׁיִּהְיוּ כָּל אֲכִילוֹתָיו וּסְעוּדוֹתָיו בִּבְחִינַת לֶחֶם הַפָּנִים, וַאֲזַי שֻׁלְחָנוֹ מְכַפֵּר כַּמִּזְבֵּחַ, וַאֲזַי כָּל הַכּוֹכָבִים וְהַמַּזָּלוֹת וְכָל הַגּוֹיִם - כֻּלָּם הֵם טוֹרְחִים בִּשְׁבִיל פַּרְנָסָתוֹ (שָׁם).
There are two aspects of bris. One aspect is guarding the holy bris, which is a higher aspect. The second aspect is guarding the laws of [what is] forbidden and [what is] permitted. Therefore, one must study the laws of [what is] forbidden and [what is] permitted to merit the second aspect as well. [And] When one merits guarding the bris in these two aspects, then he is likened to an angel of the Lord of Hosts and merits complete faith, and draws all blessings and bounties, as mentioned above, and merits to love, and good longing and yearning for Hashem, may He be blessed, through which he shapes the letters of the Torah for good. [And] Then the letters of the Torah themselves request from him to speak them with his mouth so that he forms them for good, and through this, one merits that all his eating and meals are in the aspect of the showbread (‘lechem hapunnim’), and then his table atones like the altar, and then all the stars, constellations, and all the nations—they all toil for his livelihood (ibid.).

 

לה.
עִקַּר הַנִּסָּיוֹן וְהַצֵּרוּף שֶׁמְּנַסִּין אֶת הָאָדָם אֵין מְנַסִּין אוֹתוֹ אֶלָּא בְּנִאוּף שֶׁהִיא כְּלוּלָה מֵהַתַּאֲווֹת שֶׁל שִׁבְעִים אֻמּוֹת. וּכְשֶׁאָדָם בָּא בַּגָּלוּת הַזֶּה בְּנִסָּיוֹן כָּל אֶחָד לְפִי בְּחִינָתוֹ, אֲזַי הוּא צָרִיךְ לִצְעֹק קוֹלוֹת הַרְבֵּה לַשֵּׁם יִתְבָּרַךְ כְּמוֹ הַיּוֹלֶדֶת מַמָּשׁ, שֶׁצּוֹעֶקֶת מֵחֲמַת מְרִירוּת כְּאֵב חֶבְלֵי הַלֵּדָה, כַּמָּה וְכַמָּה קוֹלוֹת שֶׁהֵם כְּלוּלִים בְּשִׁבְעִים קָלִין לְפָחוֹת. כָּךְ הוּא צָרִיךְ לִצְעֹק קוֹלוֹת הַרְבֵּה לַשֵּׁם יִתְבָּרַךְ, עַד שֶׁיְּרַחֵם עָלָיו הַשֵּׁם יִתְבָּרַךְ וְיִזְכֶּה לְהִתְגַּבֵּר וּלְשַׁבֵּר הַתַּאֲוָה הַזֹּאת, וַאֲזַי יִזְכֶּה לְהוֹלִיד הַמֹּחִין וְאָז נִפְתָּחִין לוֹ סוֹדוֹת הַתּוֹרָה דְּמִטַּמְרִין מְגַלְּיָן לֵיהּ. וְכָל אֶחָד כְּפִי מַה שֶּׁעוֹמֵד בְּנִסָּיוֹן זֶה וּמְשַׁבֵּר הַתַּאֲוָה, כֵּן זוֹכֶה לְהִתְגַּלּוּת גָּדוֹל בְּתוֹרָה וַעֲבוֹדָה וְזוֹכֶה לְשִׁבְעִים פָּנִים שֶׁל הַתּוֹרָה (לו, א' ב').
The main test and refinement that a person is tested with is only in licentiousness, which encompasses the desires of the seventy nations. [And] When a person comes into this exile in a test, each according to his aspect, then he must scream many calls to Hashem, may He be blessed, like an actual woman in labor, who screams from the bitterness of the pain of the birth pangs, many, many calls that are included in at least seventy calls. So too must he scream many calls to Hashem, may He be blessed, until Hashem, may He be blessed, has mercy on him and he merits to surmount and break this desire. [And] Then he merits to give birth to intellect/consciousness, and then the hidden secrets of the Torah are revealed to him. Each one, according to how he stands in this test and breaks the desire, so too does he merit great revelation in Torah and devotion, and he merits the seventy faces of the Torah (36, 1-2).

 

לו.
תִּקּוּן שֶׁל הִרְהוּרֵי זְנוּת שֶׁבָּא לָאָדָם, שֶׁיֹּאמַר שְׁמַע וּבָרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. וְאָז כּוֹלֵל נִשְׁמָתוֹ בִּשְׁנֵים עָשָׂר שִׁבְטֵי יָהּ, וּמַפְרִישׁ אֶת נִשְׁמָתוֹ מִנִּשְׁמַת עֶרֶב רַב הַבָּאִים מֵאִשָּׁה זוֹנָה, שֶׁהִיא שִׁפְחָה בִּישָׁא, שֶׁמִּשָּׁם בָּאָה הַתַּאֲוָה הַזֹּאת שֶׁכּוֹלֶלֶת כָּל הַמִּדּוֹת רָעוֹת (שָׁם ג').
A rectification for licentious thoughts that come to a person is to say “Shema” (-‘Hear Oh Israel…’) and “Blessed be Hashem of His glorious kingdom forever and ever.” [And] Then he includes his soul in the twelve tribes of Y”ah, and separates his soul from the soul of the mixed multitude (“erev rav”) that comes from a harlot, who is the evil maidservant, from where this desire comes, which encompasses all the evil traits (ibid., 3).

 

לז.
וְכָל זֶה כְּשֶׁיֵּשׁ לָאָדָם הִרְהוּר בְאַקְרָאִי בְּעַלְמָא, אָז דַּי לוֹ בַּאֲמִירַת שְׁנֵי פְּסוּקִים, הַנִּזְכָּרִים לְעֵיל. אֲבָל אִם חַס וְשָׁלוֹם, רָגִיל בְּהִרְהוּר שֶׁל הַתַּאֲוָה הָרָעָה הַכְּלָלִית הַנִּזְכֶּרֶת לְעֵיל וְאֵינוֹ יָכוֹל לְהִפָּרֵד מִמֶּנָּה, אֲזַי צָרִיךְ גַּם כֵּן לְהוֹרִיד דְּמָעוֹת בִּשְׁעַת קַבָּלַת עֹל מַלְכוּת שָׁמַיִם, דְּהַיְנוּ שֶׁיְּעוֹרֵר אֶת עַצְמוֹ עַד שֶׁיִּבְכֶּה וְיוֹרִיד דְּמָעוֹת בְּשָׁעָה שֶׁיֹּאמַר שְׁמַע וּבָרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד (שָׁם ד').
[And] All this is when a person has a fleeting (bad) thought randomly by chance. Then it is enough for him to recite the two verses mentioned above [“Shema” and “Blessed be Hashem…”]. But if, G-d forbid, he is accustomed to thoughts of this general/encompassing evil desire mentioned above, and cannot separate himself from it, then he must also shed tears at the time of accepting the yoke of Heaven, that is, he must arouse himself until he weeps and sheds tears when he says “Shema” and “Blessed be Hashem of His glorious kingdom forever and ever” (ibid., 4).

 

לח.
כְּשֶׁמְּתַקֵּן אוֹת בְּרִית קֹדֶשׁ, אֲזַי הַמֹּחִין שֶׁלּוֹ בִּשְׁלֵמוּת וְיוּכַל לְהָבִין דִּבּוּרוֹ שֶׁל הַצַּדִּיק, כְּפִי הַתִּקּוּן שֶׁל כָּל אֶחָד כָּךְ הַשָּׂגָתוֹ, דְּזֶהוּ כְּלָל גָּדוֹל שֶׁאִי אֶפְשָׁר לְשׁוּם אָדָם לְהַשִּׂיג וְלִתְפֹּס בְּדִבּוּרוֹ שֶׁל הַצַּדִּיק אִם לֹא שֶׁתִּקֵּן תְּחִלָּה אוֹת בְּרִית קֹדֶשׁ כָּרָאוּי, אֲבָל עַל־יְדֵי פְּגַם הַבְּרִית נִפְגָּם דַּעְתּוֹ וּמֹחוֹ, עַד שֶׁאֵינוֹ תּוֹפֵס וּמַשִּׂיג כְּלָל דִּבְרֵי הַצַּדִּיק, וְיוּכַל לְהִכָּשֵׁל בָּהֶם אִם יֵלֵךְ אַחֲרֵי עַקְמִימֻיּוֹת שֶׁבְּלִבּוֹ, וְאַחֲרֵי הַקֻּשְׁיוֹת שֶׁל שְׁטוּת שֶׁנּוֹפְלִים בְּדַעְתּוֹ עָלָיו (שָׁם ה').
When one rectifies the holy sign of the bris, then his intellect/consciousness is complete, and he can understand the speech of the tzadik (-righteous one). According to each one’s rectification, so is his attainment (of spiritual perception and conception), for this is a great principle: that it is impossible for any person to comprehend or to grasp the speech of the tzadik unless he first properly rectifies the holy sign of the bris. But through the defect of the bris, his daas (-realization of knowledge) and intellect/consciousness are defected, so that he cannot grasp or comprehend the words of the tzadik at all, and he may stumble in them if he goes after the distortions of his heart and after the foolish questions that fall into his mind about him (-the tzadik) (ibid., 5).

 

לט.
עַל־יְדֵי תַּאֲוַת נִאוּף יָכוֹל לָבוֹא לְשִׁגָּעוֹן לִהְיוֹת מְשֻׁגָּע מַמָּשׁ. וְעַל־כֵּן כָּתְבוּ חַכְמֵי הָרוֹפְאִים שֶׁהַסֵּרוּס - רְפוּאָה לַמְשֻׁגָּע (שָׁם ו').
Through the desire for licentiousness, one can come to madness, to be actually insane. [And] Therefore, the wise ones of the doctors wrote that castration is a remedy for the insane (ibid., 6).

 

מ.
מִי שֶׁמְּשַׁבֵּר תַּאֲוָה זֹאת שֶׁל נִאוּף, אֲזַי בְּקַל יוּכַל לְשַׁבֵּר כָּל הַתַּאֲווֹת וְעַל־כֵּן הוּא תִּקּוּן הַכְּלָלִי. וְכָל אֶחָד וְאֶחָד לְפִי רִחוּקוֹ מֵהַתַּאֲוָה הַזֹּאת, כֵּן הוּא קָרוֹב לְהִתְגַּלּוּת הַתּוֹרָה, וְכֵן לְהֶפֶךְ חַס וְשָׁלוֹם. עַל־כֵּן קֹדֶם שֶׁיִּזְכֶּה אָדָם לְהִתְגַּלּוּת הַתּוֹרָה, הוּא צָרִיךְ לָבוֹא בְּנִסָּיוֹן בְּצֵרוּף בְּתוֹךְ הַתַּאֲוָה הַנִּזְכֶּרֶת לְעֵיל שֶׁהוּא עִקַּר הַנִּסָּיוֹן וְהַצֵּרוּף כַּנַּ"ל, וּכְשֶׁיַּעֲמֹד בַּנִּסָּיוֹן וִישַׁבֵּר הַקְּלִפָּה שֶׁקָּדְמָה לַפְּרִי, יִזְכֶּה לַפְּרִי דְּהַיְנוּ לְהִתְגַּלּוּת הַתּוֹרָה וְכַנִּזְכָּר לְעֵיל (שָׁם).
One who breaks this desire for licentiousness, then he can easily break all the (bodily) desires, and therefore it is the general rectification [Tikun Haklalley]. [And] Each and every one, according to his distance from this desire, [so he] is close to the revelation of the Torah, and conversely as well, G-d forbid. Therefore, before a person merits the revelation of the Torah, he must come into a test and refinement within this desire mentioned above, which is the main test and refinement, as mentioned above. [And] When he withstands the test and breaks the husk that precedes the fruit, he merits to the fruit, that is, to the revelation of the Torah, as mentioned above (ibid.).

 

מא.
כְּשֶׁיִּהְיֶה זִוּוּגְךָ בִּקְדֻשָּׁה וּתְשַׁבֵּר נֶפֶשׁ הַמִּתְאַוָּה שֶׁלְּךָ, הַיְנוּ נֶפֶשׁ הַבַּהֲמִיּוּת, וְיִהְיֶה נִדְמֶה לְךָ כְּאִלּוּ כְּפָאֲךָ שֵׁד, עַל־יְדֵי זֶה יִהְיֶה לְךָ בְּנֵי קַיָּמָא. כִּי מִיתַת הַבָּנִים חַס וְשָׁלוֹם, הוּא מֵחֲמַת נֶפֶשׁ הַבַּהֲמִיּוּת (לט).
When your mating is in holiness, and you break your desiring soul, that is, the animalistic soul, and it seems to you as if a demon forced you, through this, you will have enduring children. For the death of children, G-d forbid, is due to the animalistic soul (39).

 

מב.
גַּם צָרִיךְ שֶׁיִּהְיֶה זִוּוּגְךָ בְּלֵיל שַׁבָּת, כְּדֵי שֶׁיִּהְיֶה לְךָ בָּנִים חַיִּים וְקַיָּמִים (שָׁם).
Also, your mating must be on the night of the Sabbath, so that you have living and enduring children (ibid.).

 

מג.
צָרִיךְ לִזָּהֵר מִלִּשְׁמֹעַ דִּבּוּרִים שֶׁל רָשָׁע שֶׁהוּא בַּר דַּעַת, כִּי דִּבּוּרָיו מוֹלִידִים נִאוּף בְּהַשּׁוֹמֵעַ, כִּי דִּבּוּרָיו הֵם דִּבּוּרִים אַרְסִיִּים שֶׁל נִאוּף וְנִכְנָסִים בְּגוּף הַשּׁוֹמֵעַ (מג).
One must be careful not to listen to the words of a wicked person who is intelligent/knowledgeable, for his words birth licentiousness in the listener, for his words are poisonous words of licentiousness, and they enter the body of the listener (43).

 

מד.
הַפּוֹגֵם בִּבְרִיתוֹ הוּא בִּבְחִינַת מַיִן מְרִירִין מַיִן מְסָאֲבִין זֶרַע טָמֵא, וַאֲזַי אֵין יָכוֹל לְהִתְפַּלֵּל בִּבְחִינַת כָּל עַצְמוֹתַי וְכוּ'. הַיְנוּ שֶׁאֵינוֹ יָכוֹל לִטְעֹם מְתִיקוּת בְּדִבּוּרֵי הַתְּפִלָּה וְאָז כַּלְבָּא נָחִית לֶאֱכֹל קָרְבָּנוֹ, הַיְנוּ תְּפִלָּתוֹ. וְהִיא בְּחִינַת מָרָה בְּחִינַת חֶרֶב פִּיפִיּוֹת בְּחִינַת גֵּיהִנֹּם. אֲבָל עַל־יְדֵי שְׁמִירַת הַבְּרִית הִיא בִּבְחִינַת מַיִן מְתִיקִין מַיִן דְּדַכְיָן זֶרַע קֹדֶשׁ, וַאֲזַי דִּבּוּרָיו מְתוּקִים וְטוֹבִים. וּכְשֶׁיּוֹצְאִים מִפִּיו וּמַשְׁמִיעַ לְאָזְנוֹ, אֲזַי נִכְנָסִים מְתִיקוּת הַדִּבּוּרִים לְתוֹךְ עַצְמוֹתָיו, וַאֲזַי תְּפִלָּתוֹ בִּבְחִינַת כָּל עַצְמוֹתַי תֹּאמַרְנָה, וְאָז אַרְיֵה נָחִית לֶאֱכֹל קָרְבָּנוֹ (נ).
One who defects his bris is in the aspect of bitter waters, defiled waters, impure seed, and then he cannot pray in the aspect of “All my bones shall say…” [Psalms 35:10]. That is, he cannot taste sweetness in the words of prayer, and then a dog comes down to eat his offering (-korban), that is, his prayer. [And] This is the aspect of bitterness, the aspect of a double-edged sword [Psalms 149:6], the aspect of Gehinnom (-hell). But through guarding the bris, it is in the aspect of sweet waters, pure waters, holy seed, and then his words are sweet and good. And when they come out of his mouth and he hears them with his ear, then the sweetness of the words enters his bones, and then his prayer is in the aspect of “All my bones shall say,” and then a lion comes down to eat his offering (50).

 

מה.
וְדַע שֶׁעַזֵּי פָּנִים שֶׁיֵּשׁ בַּדּוֹר הֵן הֵן הַכְּלָבִים וְהֵן הָעוֹמְדִים וְחוֹלְקִים עַל תְּפִלַּת אִישׁ הַיִּשְׂרְאֵלִי, שֶׁעֲדַיִן לֹא תִּקֵּן בְּרִיתוֹ בִּשְׁלֵמוּת (שָׁם).
[And] Know that the brazen-faced that there are in the generation, they themselves are the dogs (-mentioned in the previous item), and they are the ones who stand and dispute the prayer of a Jewish person who has not yet completely rectified his bris (ibid.).

 

מו.
מִי שֶׁפָּגַם בִּבְרִיתוֹ, יִשְׁמֹר אֶת עַצְמוֹ מִכְּלָבִים וּמֵחָרֶב (שָׁם).
One who defected his bris should guard himself from dogs and from a sword (ibid.).

 

מז.
עַל־יְדֵי שֶׁמַּכְנִיעִין קְלִפּוֹת עֲמָלֵק שֶׁהוּא פְּגַם הַבְּרִית, וְזוֹכִין לְתִקּוּן הַבְּרִית עַל־יְדֵי זֶה זוֹכִין לְשֶׁפַע כְּפוּלָה שֶׁהִיא בְּחִינַת לֶחֶם מִשְׁנֶה בְּשַׁבָּת, הַיְנוּ מִשְׁנֵה תּוֹרָה. וְעַל־יְדֵי זֶה זוֹכִין לְחַדֵּשׁ חִדּוּשִׁין דְּאוֹרַיְתָא בְּשַׁבָּת עַל חַד תְּרֵין, וְשַׁבָּת מַשְׁפִּיעַ לִשְׁאָר הָעוֹלָמוֹת וּמְשַׁלֵּחַ הֶאָרוֹתָיו לְכָל הַמַּדְרֵגוֹת וּמְרַפֵּא רְפוּאוֹת הַנֶּפֶשׁ וּרְפוּאוֹת הַגּוּף. וְנִתְעוֹרֵר הָעוֹלָם לִתְשׁוּבָה מֵאַהֲבָה וְאָז כָּל הַכְּשֵׁרִים שֶׁבַּדּוֹר נִתְרַפְּאִין וְנַעֲשִׂים מְכֻבָּדִים בְּעֵינֵי הַבְּרִיּוֹת. וְעַל־יְדֵי זֶה מְקַבְּלִים כָּל אֶחָד חִדּוּשֵׁי תּוֹרָה שֶׁהִשְׁפִּיעַ הַצַּדִּיק בְּיוֹם הַשַּׁבָּת (נח).
Through subduing the husks of Amalek, which is the defect of the bris, and meriting the rectification of the bris, through this, one merits doubled abundance, which is the aspect of the double bread (-lechem mishneh) on Shabbos, that is, the doubled [-mishneh] Torah. And through this, one merits to create new Torah insights on Shabbos, twofold (-one becoming two), and the Shabbos gives forth to the other worlds, and sends its illuminations to all the levels, and heals the (healing of the) soul and (healing of the) body. And the world is aroused to repentance from love, and then all the worthy ones in the generation are healed and become honored in the eyes of the people ( lit. creations). And through this, each one receives the Torah novelties that the tzadik imparted on the day of Shabbos (58).

 

מח.
עַל־יְדֵי הֶבֶל הַיֹּפִי דְּהַיְנוּ שֶׁאֵינוֹ נִשְׁמָר מִיוֹפִי הַנָּשִׁים, עַל־יְדֵי זֶה בָּאִים לְחֵן שֶׁל שֶׁקֶר. כִּי יֵשׁ כַּמָּה מִינֵי חֵן שֶׁל שֶׁקֶר שֶׁעוֹשִׂין בְּנֵי אָדָם בַּעֲמִידָה וּבַאֲכִילָה וּבְדִבּוּרוֹ עִם אֲנָשִׁים וְכוּ' וְעַל כָּל דָּבָר יֵשׁ חֵן אַחֵר מְיֻחָד וְכָל אֵלּוּ מִינֵי חֵן שֶׁל שֶׁקֶר בָּאִים, עַל־יְדֵי שֶׁלֹּא נִזְהָר מִיוֹפִי הַנָּשִׁים (ס,ג').
Through the vanity of beauty, that is, not guarding oneself from the beauty of women, through this, one comes to false charm. For there are many types of false charm that people employ in standing, and in eating, and when speaking with others, etc., and for each thing, there is a different distinct charm, and all these types of false charm come through not guarding from the beauty of women (60, 3).

 

מט.
עַל־יְדֵי הֶבֶל הַיֹּפִי בָּאִים לַעֲנִיּוּת (ס,ג').
Through the vanity of beauty, one comes to poverty (60, 3).

 

נ.
עַל־יְדֵי נִאוּף נִפְסָק הַנְּשִׁימָה שֶׁהוּא עִקַּר חִיּוּת הָאָדָם, וְעַל־יְדֵי זֶה נִתְיַבְּשִׁין לֵחוֹת הַגּוּף וְעַל־יְדֵי זֶה נִתְקַלְקֵל הַמֹּחַ וְהַשֵּׂכֶל, כִּי עִקַּר הַשֵּׂכֶל עַל־יְדֵי לֵחוֹת וּשְׁמַנִּים שֶׁבַּגּוּף. וְעַל־כֵּן כָּל הַמְשֻׁגָּעִים נַעֲשִׂין עַל־יְדֵי נִאוּף כַּיָּדוּעַ. וְכֵן שְׁאָר בְּנֵי אָדָם שֶׁאֵינָם מְשֻׁגָּעִים מַמָּשׁ אֲבָל יֵשׁ בָּהֶם חִסָּרוֹן וּבִלְבּוּל הַדַּעַת הַרְבֵּה, הַכֹּל בָּא עַל יְדֵי נִאוּף שֶׁמְּיַבֵּשׁ לֵחוֹת וּשְׁמַנִּים שֶׁבַּגּוּף, שֶׁעַל־יְדֵי זֶה נִתְקַלְקֵל הַשֵּׂכֶל כַּנַּ"ל (שָׁם).
Through licentiousness, the breath, which is the main life of a person, is cut off, and through this, the body’s moistures dry up, and through this, the brain and the intellect are ruined/broken, for the essence of the intellect is through the moistures and oils that are in the body. [And] Therefore, all the insane become so through licentiousness, as is known. [And] Likewise, other people who are not actually insane but have much lack and confusion of daas (-mind, reasoning), all this comes through licentiousness, which dries the moistures and oils that are in the body, through which the intellect is ruined/broken, as mentioned above (ibid.).

 

נא.
עַל־יְדֵי יִרְאָה, דְּהַיְנוּ מוֹרָא שָׁמַיִם וּמוֹרָא רַבָּךְ וּמוֹרָא אָב וָאֵם, נִצּוֹלִין מִיוֹפִי הַנָּשִׁים וּמֵחֵן שֶׁל שֶׁקֶר וְזוֹכִין לַעֲשִׁירוּת (עַיֵּן יִרְאָה (שָׁם).
Through fear, that is, fear of Heaven, and fear of one’s teacher, and fear of father and mother, one is saved from the beauty of women and from false charm and merits wealth (see Fear) (ibid.).

 

נב.
הַנּוֹשֵׂא אִשָּׁה לְשֵׁם מָמוֹן, הוּא שׁוֹטֶה וּכְסִיל וּפוֹגֵם וּמְאַבֵּד דַּעְתּוֹ וְשִׂכְלוֹ. וְעַל־יְדֵי זֶה הַוְיָן לֵיהּ בָּנִים שֶׁאֵינָם מְהֻגָּנִים (סט).
One who marries a woman for the sake of money, he is a fool and an imbecile, and he defects and loses/demolishes his mind and intellect. And through this, he has children who are not proper (69).

 

נג.
מַתָּן בַּסֵּתֶר הוּא תִּקּוּן לְמִקְרֵה־לַיְלָה רַחֲמָנָא לִצְלַן.
Giving charity in secret is a rectification for a nocturnal emission, may the Merciful One save us (ibid.).

 

נד.
עִקַּר פְּגַם הַבְּרִית הוּא עַל־יְדֵי עַצְבוּת וּמָרָה שְׁחֹרָה, וְכֵן לְהֵפֶךְ, עִקַּר שְׁמִירַת הַבְּרִית הוּא עַל־יְדֵי שִׂמְחָה (עַיֵּן שִׂמְחָה (קסט).
The primary defect of the bris is through sadness and black disposition (-bad mood, depression), and so too conversely, the main guarding of the bris is through joy (see Simcha) (169).

 

נה.
תַּאֲוַת מִשְׁגָּל הִיא אַחַת מִשָּׁלֹשׁ תַּאֲווֹת שֶׁהֵם מַפְסִידִין וּפוֹגְמִין הַיִּרְאָה שֶׁבַּלֵּב, וְעַל יְדֵי שֶׁמְּקַבְּלִין חַג הַשָּׁבוּעוֹת כָּרָאוּי, עַל־יְדֵי זֶה מַמְשִׁיכִין דַּעַת לְתַקֵּן תַּאֲוָה זֹאת, וְעַל יְדֵי זֶה זוֹכִין לְיִרְאָה וּלְהַשְׁפָּעוֹת הַנְּבוּאָה וּלִתְפִלָּה וְכוּ' [עַיֵּן יִרְאָה וְיוֹם טוֹב] (ח"ב א, ד, ה, ח).
Sexual desire is one of three desires that detriment and defect the fear that is in the heart, and through properly accepting the festival of Shavuos, through this, one draws daas (realization of knowledge) to rectify this desire, and through this, one merits fear, and the efflux of prophecy, and prayer, etc. [see Yirah and Yom Tov] (Part II, 1, 4, 5, 8).

 

נו.
תַּאֲוַת מִשְׁגָּל הִיא כְּפִי הֶחָלָב שֶׁיָּנַק בְּקַטְנוּתוֹ. עַל־כֵּן צְרִיכִין לִשְׁמֹר אֶת הַתִּינוֹק מְאֹד שֶׁיִּינַק מֵאִשָּׁה כְּשֵׁרָה. כִּי כְּשֶׁהַתִּינוֹק יוֹנֵק מֵאִשָּׁה חֲצוּפָה, אֲזַי מִתְגַּבֵּר בּוֹ, חַס וְשָׁלוֹם, תַּאֲוַת נִאוּף. וְכֵן לְהֶפֶךְ, כְּשֶׁיּוֹנֵק מֵאִשָּׁה כְּשֵׁרָה, אֵין לוֹ חֲמִימוּת תַּאֲוָה זֹאת כִּי אִם מְעַט הַמֻּכְרָח לְמִצְוַת הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ (שָׁם ד').
Libido (-sexual desire) is according to the milk one nursed in infancy. Therefore, one must guard the infant greatly to nurse from a worthy (‘kosher’) woman. For when the infant nurses from an impudent woman, then, G-d forbid, the desire for licentiousness is strengthened in him. And likewise the coverse, when he nurses from a kosher woman, he does not have the heat (-passion) of this desire, only the little (amount) necessary heat for the commandment of the Creator, may His Name be blessed (ibid., 4).

 

נז.
עַל־יְדֵי הַגַּאֲוָה שֶׁל הַמַּנְהִיגִים וּמְפֻרְסָמִים שֶׁל שֶׁקֶר, עַל־יְדֵי זֶה מִתְגַּבֵּר תַּאֲוַת נִאוּף בָּעוֹלָם וְעַל־יְדֵי זֶה בָּא הַשְׁחָתַת זֶרַע חַס וְשָׁלוֹם, שֶׁהוּא בְּחִינַת הֶחְתִּים בְּשָׂרוֹ שֶׁהוּא חוֹתָם דְּסִטְרָא אַחֲרָא. וְאִי אֶפְשָׁר לְהִנָּצֵל מִזֶּה כִּי אִם עַל־יְדֵי כֹּחַ הַמְּגִנִּים שֶׁבַּדּוֹר שֶׁהֵם הַצַּדִּיקִים וְהַכְּשֵׁרִים שֶׁנִּקְרָאִים מָגִנֵּי אֶרֶץ, שֶׁיֵּשׁ לָהֶם מִלְחָמָה גְּדוֹלָה בְּעִנְיָן זֶה, וְהֵם מַעֲלִין מִבְּחִינַת הֶחְתִּים בְּשָׂרוֹ לִבְחִינַת חוֹתָם דִּקְדֻשָּׁה שֶׁהִיא בְּחִינַת תְּפִלִּין שֶׁהֵם הִתְנוֹצְצוּת הַמֹּחִין, כִּי עִקַּר תִּקּוּן הַמֹּחַ הוּא כְּפִי שְׁבִירַת תַּאֲוָה זֹאת, הַיְנוּ כְּשֶׁמִּתְגַּבְּרִין עֲלֵיהֶם הַהִרְהוּרִים מְאֹד מְאֹד, וְהָיוּ יְכוֹלִים לָבוֹא עַל־יְדֵי זֶה לִידֵי מִקְרֵה לַיְלָה חַס וְשָׁלוֹם, שֶׁהִיא בְּחִינַת הֶחְתִּים בְּשָׂרוֹ. וְהֵם מִתְגַּבְּרִים מְאֹד לְשַׁבֵּר וּלְגָרֵשׁ הַהִרְהוּרִים מֵהֶם וּלְהַמְשִׁיךְ עַצְמָם מַחֲשָׁבוֹת קְדוֹשׁוֹת, וְעַל־יְדֵי זֶה מַעֲלִין מֵהֶחְתִּים בְּשָׂרוֹ לִבְחִינַת תְּפִלִּין שֶׁהוּא חוֹתָם דִּקְדֻשָּׁה שֶׁהוּא הִתְנוֹצְצוּת הַמֹּחִין. וּמֵאֵלּוּ הַמָּגִנֵּי אֶרֶץ צָרִיךְ כָּל אֶחָד לְקַבֵּל כֹּחַ לְהִתְגַּבֵּר עַל הַהִרְהוּרִים וְלַהֲפֹךְ אוֹתָם לְמֹחִין דִּקְדֻשָּׁה כַּנַּ"ל. וְזֶה צָרִיךְ כָּל אֶחָד לֵידַע, שֶׁכָּל מַה שֶּׁמִּתְגַּבְּרִין עָלָיו הַהִרְהוּרִים בְּיוֹתֵר, כְּשֶׁמִּתְגַּבֵּר כְּנֶגְדָּם וּבוֹרֵחַ מֵהֶם וּמְשַׁבְּרָם הוּא עוֹשֶׂה בָּזֶה תִּקּוּן גָּדוֹל מְאֹד, וּמַעֲלֶה הַקְּדֻשָּׁה מֵהַקְּלִפָּה וּמַמְשִׁיךְ בְּחִינַת קְדֻשַּׁת הַתְּפִלִּין שֶׁהֵם הִתְנוֹצְצוּת הַמֹּחִין, לֵידַע וּלְהוֹדִיעַ אֱלֹקוּתוֹ יִתְבָּרַךְ בָּעוֹלָם. וְכָל מַה שֶּׁמִּתְגַּבְּרִין עָלָיו יוֹתֵר וְיוֹתֵר נַעֲשֶׂה מִזֶּה בְּחִינַת תִּקּוּן הַתְּפִלִּין בְּיוֹתֵר כְּשֶׁמִּתְגַּבֵּר כְּנֶגְדָּם לְשַׁבְּרָם, כִּי רַק בִּשְׁבִיל זֶה נִשְׁלָח עָלָיו הַהִרְהוּרִים וְרַעְיוֹנִים רָעִים וְזָרִים כָּאֵלֶּה, כְּדֵי שֶׁיִּתְהַפֵּךְ וְיִהְיֶה נַעֲשֶׂה מֵהֶם דַּיְקָא בְּחִינַת תִּקּוּן הַתְּפִלִּין כַּנַּ"ל (ה, ו').
Through the pride of false leaders and famous ones, through this, the desire for licentiousness is strengthened in the world, and through this comes the destruction of seed, G-d forbid, which is the aspect of “his flesh was sealed (-from an emission - Leviticus 15:3),” which is the seal of the Other Side. [And] It is impossible to be saved from this except through the power of the defenders (/shields/protectors) of the generation, who are the tzadikim and worthy (‘kosher’) ones called the “shields of the earth” [Psalms 47:10], who have a great battle in this matter. [And] They elevate from the aspect of “his flesh was sealed” to the aspect of the holy seal, which is the aspect of tefillin, which are the sparkling of the intellect/consciousness, for the main rectification of the moachin (minds - intellect/consciousness) is according to the breaking of this desire. That is, when the thoughts overcome them very, very much, and they could come through this to a nocturnal emission, G-d forbid, which is the aspect of “his flesh was sealed.” And they greatly surmount to break and expel the thoughts from themselves and draw upon themselves holy thoughts, and through this, they elevate from “his flesh was sealed” to the aspect of tefillin, which is the seal of holiness, which is the sparkling of the moachin (-minds -  intellect/consciousness). And from these shields of the earth, each one must receive strength to prevail over the thoughts and turn them around into intellect/consciousness of holiness, as mentioned above. And this every one needs to know, that the more the thoughts overcome him, when he prevails against them, and flees from them, and breaks them, he performs a very great rectification, and elevates the holiness from the klipa (-evil husk) and draws the aspect of the holiness of tefillin, which are the sparkling of the moachin (-minds - intellect/consciousness), to know and make known His divinity, may He be blessed, in the world. [And] The more the thoughts overcome him, more and more, the more the aspect of the rectification of tefillin is achieved when he prevails against their great expansion to break them, because just for this purpose these thoughts and evil, foreign ideas were sent upon him, so that they may be reversed and become specifically the aspect of the rectification of tefillin, as mentioned above (5, 6).

 

נח.
עַל־יְדֵי שֶׁמְּשַׁבְּרִין הִרְהוּרֵי נִאוּף וְזוֹכִין לְתִקּוּן הַמֹּחִין כַּנַּ"ל עַל יְדֵי זֶה זוֹכִים לַחֲלוֹם עַל־יְדֵי מַלְאָךְ, וְאָז הוּא נִקְרָא אָדָם. וְכֵן לְהֵפֶךְ, כְּשֶׁאֵין הַמֹּחִין זַכִּים אֲזַי הַחֲלוֹם עַל־יְדֵי שֵׁד חַס וְשָׁלוֹם, וַאֲזַי הוּא נִדְמֶה כִּבְהֵמָה (שָׁם ט').
Through breaking thoughts of licentiousness and meriting the rectification of the moachin (-minds – intellect/consciousness), as mentioned above, through this, one merits to dream via an angel, and then he is called a man (‘adam’). And likewise the converse, when the moachin are not pure, then the dream is through a demon, G-d forbid, and then he is likened to an animal (ibid., 9).

 

נט.
גַּם יֵשׁ לְהַמַּאֲכָלִים חֵלֶק בַּחֲלוֹם. עַל־כֵּן לִפְעָמִים נִפְגָּם הַחֲלוֹם בִּבְחִינַת חֲלוֹם עַל יְדֵי שֵׁד חַס וְשָׁלוֹם, עַל־יְדֵי הַמַּאֲכָלִים שֶׁאוֹכְלִים וִיכוֹלִים לָבוֹא עַל־יְדֵי זֶה לְטֻמְאַת קֶרִי חַס וְשָׁלוֹם. וְהַתִּקּוּן לָזֶה הוּא שִׂמְחָה, לְהִתְחַזֵּק לִהְיוֹת בְּשִׂמְחָה (שָׁם י').
Also, foods have a part in dreams. Therefore, sometimes the dream is defected in the aspect of a dream via a demon, G-d forbid, through the foods one eats, and one can come through this to the impurity of a nocturnal emission, G-d forbid. And the rectification for this is joy, to strengthen oneself to be in joy (ibid., 10).

 

ס.
גַּם לִפְעָמִים עַל־יְדֵי רַבָּנִים וְדַיָּנִים שֶׁאֵינָם כְּשֵׁרִים שֶׁמְּעַוְּתִין אֶת הַמִּשְׁפָּט, עַל יְדֵי זֶה בָּא טֻמְאַת הַמִּקְרֶה חַס וְשָׁלוֹם, וְהַתִּקּוּן לָזֶה הוּא קִשּׁוּר הַמֶּרְכָּבָה. וְהוּא מַה שֶּׁנִּתְיַסֵּד מִקַּדְמוֹנִים לוֹמַר קֹדֶם הַשֵּׁנָה בְּשֵׁם ה' וְכוּ' מִימִינִי מִיכָאֵל וְכוּ' שֶׁהוּא קִשּׁוּר הַמֶּרְכָּבָה וְהִיא סְגֻלָּה מִטֻּמְאָה הַנַּ"ל, שֶׁבָּא עַל־יְדֵי עִוּוּת הַמִּשְׁפָּט שֶׁל הַדַּיָּנִים שֶׁאֵינָם כְּשֵׁרִים כַּנַּ"ל (שם י"א).
Also, sometimes through rabbis and judges who are not kosher (-worthy) who pervert justice, through this comes the impurity of a nocturnal emission, G-d forbid. And the rectification for this is the configuration/binding of the Mehrkava (-chariot, the throne of the Divine Presence). And this is what the early Sages established to say before sleep, “In the name of G-d… on my right (the angel) Michael… (and on my left Gavriel…)” which is the configuration/binding of the Mehrkava, and it is a segula (-propitious) for the aforementioned impurity that comes through the perversion of justice by unworthy judges, as mentioned above (ibid., 11).

 

סא.
הַמֹּחַ וְהַדַּעַת שֶׁל אָדָם הוּא מֵגֵן בִּפְנֵי תַּאֲוַת נִאוּף. כִּי יֵשׁ שְׁלשָׁה מֹחִין בָּאָדָם, וְכָל אֶחָד וְאֶחָד הוּא מְחִצָּה פְּרוּסָה בִּפְנֵי זֹאת הַתַּאֲוָה, כִּי עִקַּר הִתְגַּבְּרוּת זֹאת הַתַּאֲוָה הוּא עַל־יְדֵי רוּחַ שְׁטוּת. עַל־כֵּן צָרִיךְ כָּל אָדָם לֵידַע וְלִזְכֹּר זֹאת, שֶׁבְּכָל פַּעַם שֶׁרוֹצִים לְהִתְגַּבֵּר עָלָיו הַהִרְהוּרִים אֵלּוּ חַס וְשָׁלוֹם, יִבְרַח מִיָּד מֵהָרוּחַ שְׁטוּת אֶל הַדַּעַת וְיִפְרֹס מְחִצּוֹת הַמֹּחִין בִּפְנֵי זֹאת הַתַּאֲוָה כִּי הַדַּעַת הָאֲמִתִּי מֵגֵן בִּפְנֵי זֹאת הַתַּאֲוָה כְּמוֹ מְחִצָּה מַמָּשׁ. וְהָבֵן זֹאת, כִּי אִי אֶפְשָׁר לְבָאֵר זֹאת, רַק כָּל אֶחָד יָבִין מֵעַצְמוֹ אֵיךְ לִבְרֹחַ וּלְהַסִּיחַ דַּעְתּוֹ מֵהָרוּחַ שְׁטוּת הַנִּזְכֶּרֶת לְעֵיל וּלְהַמְשִׁיךְ עַצְמוֹ אֶל הַדַּעַת שֶׁהִיא בְּחִינַת מְחִצָּה פְּרוּסָה בִּפְנֵיהֶם כַּנַּ"ל (ח, ב').
The mind and the daas (intellect, reasoning, realization of knowledge) of a person, it is a shield in the face of the desire for licentiousness. For there are three moachin (-minds - intellects, consciousnesses) in a person, and each and every one is a partition spread before this desire, for the main strengthening of this desire is through a spirit of folly. Therefore, every person must know and remember this, that every time these thoughts seek to overcome him, G-d forbid, he should immediately flee from the spirit of folly to the daas (-intellect, realization of knowledge) and spread the partitions of the moachin (-minds) before this desire, for true daas (-intellect, realization of knowledge) shields before this desire like an actual partition. And understand this, for it is impossible to explain this, just, each one will understand for himself how to flee and divert his mind from the spirit of folly mentioned above and draw himself to the daas, which is the aspect of a partition spread before them, as mentioned above (8, 2).

 

סב.
עַל־יְדֵי כַּעַס וְאַכְזָרִיּוּת נִפְגָּם הַדַּעַת, וְעַל־יְדֵי זֶה בָּא תַּאֲוַת נִאוּף חַס וְשָׁלוֹם. וַאֲזַי הַתְּפִלָּה בִּבְחִינַת דִּין, וַאֲזַי הַסִּטְרָא אַחֲרָא יוֹנְקִים מִמֶּנָּה, וַאֲזַי צְרִיכִין בַּעַל כֹּחַ גָּדוֹל שֶׁיִּתְפַּלֵּל תְּפִלָּה בִּבְחִינַת דִּין, וְעַל־יְדֵי זֶה מְתַקֵּן הַכֹּל (עַיֵּן בִּפְנִים "לִקּוּטֵי תִּנְיָנָא" סִימָן ח' (שָׁם ג').
Through anger and cruelty, the daas (intellect, realization of knowledge) is defected, and through this comes the desire for licentiosness, G-d forbid. And then the prayer is in the aspect of judgment, and then the Other Side suckles from it. And then a person of great power is needed to pray a prayer in the aspect of judgment, and through this, everything is rectified (see within, Likutay Tinayana, Torah-teaching 8) (ibid., 3).

 

סג.
כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל כְּפִי טָהֳרָתוֹ וּקְדֻשָּׁתוֹ, כֵּן יֵשׁ לוֹ בְּחִינַת מָשִׁיחַ. וְצָרִיךְ לִשְׁמֹר מְאֹד שֶׁלֹּא יִתְקַלְקֵל בְּחִינַת מָשִׁיחַ שֶׁלּוֹ. וְעִקָּר הוּא שֶׁיִּשְׁמֹר אֶת עַצְמוֹ מִנִּאוּף. וְצָרִיךְ לִשְׁמֹר אֶת עַצְמוֹ מְאֹד אֲפִלּוּ מֵרֵיחַ נִאוּף, כִּי הוּא פּוֹגֵם בְּחִינַת מָשִׁיחַ שֶׁלּוֹ (לב).
Each and every one of Israel, according to his purity and holiness, so he has an aspect of Messiah. And he must guard greatly that his aspect of Messiah is not ruined. And the main thing is to guard himself from licentiousness. And he needs to guard himself greatly even from the scent of licentiousness, for it defects his aspect of Messiah (32).

 

סד.
רוּחוֹ שֶׁל מָשִׁיחַ נַעֲשֶׂה רוּחַ קִנְאָה, וְהוֹלֵךְ וּמְקַנֵּא בְּכָל מָקוֹם שֶׁיֵּשׁ שָׁם פְּגַם נִאוּף, וַאֲפִלּוּ בְּמָקוֹם שֶׁאֵין שָׁם נִאוּף גָּמוּר, רַק פְּגַם בְּעַלְמָא, הוּא גַּם כֵּן מְקַנֵּא עַל זֶה. כִּי לְגֹדֶל הַקְּדֻשָּׁה וְהַטָּהֳרָה שֶׁל בְּחִינַת מָשִׁיחַ אֵינוֹ יָכוֹל לִסְבֹּל אֲפִלּוּ פְּגָם בְּעַלְמָא שֶׁל נִאוּף. וְהוּא מְקַנֵּא מְאֹד עַל זֶה רַחֲמָנָא לִצְלָן (שָׁם).
The spirit of Messiah becomes a spirit of (jealous) vengeance, and it goes and is vengeant in every place where there is a defect of licentiousness, and even in a place where there is not absolute licentiousness, only a slight/inadvertent defect, it is also vengeant on this. For due to the great holiness and purity of the aspect of Messiah, it cannot bear even a slight/inadvertent defect of licentiousness, and it is greatly vengeant over this, may the Merciful One save us (ibid.).

 

סה.
כְּשֶׁהַזּוּג, דְּהַיְנוּ הָאִישׁ וְהָאִשָּׁה כְּשֵׁרִים בְּלִי שֶׁמֶץ פְּסוּל, וְזִוּוּגָם בְּכַשְׁרוּת וּבִקְדֻשָּׁה גְּדוֹלָה אֲזַי נַעֲשֶׂה עַל־יְדֵי זִוּוּגָם יִחוּדָא עִלָּאָה וְזִוּוּג שֶׁלָּהֶם יָקָר מְאֹד מְאֹד (שָׁם).
When the couple, that is, the man and woman, are kosher without any blemish of disqualification, and their mating is in propriety and great holiness, then through their mating, an upper unification is made, and their mating is very, very precious (ibid.).

 

סו.
עַל־יְדֵי תִּקּוּן הַבְּרִית יָכוֹל לְהוֹצִיא דִּבּוּרֵי הַתְּפִלָּה כְּחִצִּים מִן הַקֶּשֶׁת, וְאָז הַתְחָלַת צְמִיחַת קֶרֶן מָשִׁיחַ וְאָז בָּא לִקְדֻשַּׁת שַׁבָּת, וְנַעֲשֶׂה בֶּן חוֹרִין, וְזוֹכֶה לְתַּכְלִית הַיְדִיעָה. וְאָז פּוֹשֵׁט גּוּפוֹ הַמְצֹרָע שֶׁהִיא מִמַּשְׁכָא דְּחִוְיָא, וְלוֹבֵשׁ בִּגְדֵי שַׁבָּת, הַיְנוּ גּוּף קָדוֹשׁ מִגַּן עֵדֶן וְאָז נִתְרוֹמֵם מַזָּלוֹ וְזוֹכֶה לְעֹשֶׁר, וְנִתְחַזֵּק יִצְרוֹ הַטּוֹב וְנִתְבַּטֵּל הָעַצְבוּת וְהַלֵּיצָנוּת. וְעַל־יְדֵי זֶה הוּא מֵקִים אֶת הַנּוֹפְלִים לְאַהֲבוֹת וְיִרְאוֹת רָעוֹת, הוּא מֵקִים אוֹתָם לְאַהֲבוֹת וְיִרְאוֹת קְדוֹשׁוֹת, וּמַעֲבִיר הַחֹשֶׁךְ מֵעֵינֵיהֶם וְאָז עֵינֵיהֶם רוֹאוֹת נִפְלָאוֹת, וְנֶחֱשָׁב כְּאִלּוּ בָּרָא אֶת הָעוֹלָם. וְעַל־יְדֵי זֶה מַעֲלִין כָּל הַבַּקָּשׁוֹת וְהַתְּחִנּוֹת אֲשֶׁר מִתְפַּלְּלִין, וּמְעוֹרְרִין הַגְּאֻלָּה הַתְּלוּיָה בַּלֵּב, לְבַטֵּל שְׂאוֹר וְחָמֵץ שֶׁל יֵצֶר לֵב הָאָדָם רָע שֶׁנִּשְׁאַר לוֹ מִנְּעוּרָיו, וְאָז יָכוֹל הַלֵּב לְהִתְלַהֵב בְּלִמּוּד הַתּוֹרָה בְּשַׁלְהוֹבִין דִּרְחִימוּתָא. וּמַיִם רַבִּים שֶׁהֵם אַהֲבוֹת וְיִרְאוֹת חִיצוֹנִיּוֹת אִי אֶפְשָׁר לָהֶם לְכַבּוֹת הַהִתְלַהֲבוּת הַזֹּאת. וְהַשְּׁכִינָה הִיא מְכַסָּה בִּכְנָפֶיהָ עַל דְּמֵהוֹן שֶׁל יִשְׂרָאֵל בָּאַהֲבָה הַזֹּאת שֶׁלֹּא יִשְׁלְטוּ עֲלֵיהֶם זֶרַע מְרֵעִים שֶׁהֵם מֵי הַמַּבּוּל. וְכָל זֶה זוֹכִין עַל־יְדֵי תִּקּוּן הַבְּרִית כַּנַּ"ל (פג).
Through the rectification of the bris, one can send out the words of prayer like arrows from a bow, and then begins the sprouting of the horn of Messiah, and then he comes to the holiness of Shabbos, and becomes a free man, and merits the ultimate knowledge (-the tachlis of knowledge it to not know). And then he sheds his leprous body, which is the serpent’s skin, and dons Shabbos garments, that is, a holy body from the Garden of Eden. And then his mazal (-fortune) is elevated, and he merits wealth, and his good inclination is strengthened, and the sadness and the mockery are nullified. And through this, he raises those who fall to evil loves and fears, he raises them to holy loves and fears, and removes the darkness from their eyes, and then their eyes see wonders, and it is considered as if he created the world. And through this, all the requests and supplications that are prayed are elevated, and the redemption that depends on the heart is aroused, to nullify the leaven and chametz of the evil inclination of man’s heart that remains from his youth [Genesis 8:21]. And then the heart can blaze in Torah study with flames of love, and many waters, which are external loves and fears, cannot extinguish this blaze [Song of Songs 8:7]. And the Shechinah (-Divine Provence) covers with its wings the blood of Israel with this love, so that the seed (-children) of evildoers, which are the waters of the flood, do not rule over them. And all this is merited through the rectification of the bris, as mentioned above (83).

 

סז.
עַל־יְדֵי פְּגַם הַבְּרִית קָשֶׁה לְהָאָדָם לִמְצֹא אֶת זִוּוּגוֹ וַאֲפִלּוּ אִם יִמְצָא אֶת זִוּוּגוֹ תִּהְיֶה לוֹ מְנַגֶּדֶת, וְלֹא תִּהְיֶה נוֹטָה אַחַר רְצוֹנוֹ. וְעַל־יְדֵי כַּוָּנַת אֱלוּל מְתַקְּנִים פְּגַם הַבְּרִית. וְעַל־יְדֵי זֶה יִזְכֶּה לִמְצֹא אֶת זִוּוּגוֹ וְתִהְיֶה נוֹטָה אַחַר רְצוֹנוֹ וְעַיֵּן סוֹד כַּוָּנַת אֱלוּל בִּפְנִים סִימָן ו' (פז).
Due to the defect of the bris, it is difficult for a person to find his match, and even if he finds his match, she will oppose him and will not incline to his will. And through the kavonoas (-kabalistic intentions) of Elul, one rectifies the defect of the bris, and through this, he merits to find his match, and she will incline after his will. And see the secret of the intention of Elul within, Likutay Moharan, Torah-teaching 6. [Likutay Moharan vol. 2, 87]

 

סח.
תִּקּוּן גָּדוֹל לְמִקְרֵה לַיְלָה חַס וְשָׁלוֹם לוֹמַר עֲשָׂרָה קַפִּיטְל תְּהִלִּים בְּאוֹתוֹ הַיּוֹם וְאֵלּוּ הֵן: מִכְתָּם לְדָוִד. ט"ז: לְדָוִד מַשְׂכִּיל. ל"ב: אַשְׁרֵי מַשְׂכִּיל אֶל דָּל. מ"א: כְּאַיָּל תַּעֲרֹג. מ"ב: לַמְנַצֵּחַ אַל תַּשְׁחֵת. נ"ט: לַמְנַצֵּחַ עַל יְדוּתוּן. ע"ז: תְּפִלָּה לְמֹשֶׁה. צ': הוֹדוּ לַה' קִרְאוּ בִשְׁמוֹ. ק"ה: עַל נַהֲרוֹת בָּבֶל. קל"ז: הַלְלוּ אֵל בְּקָדְשׁוֹ. ק"נ: וּמִי שֶׁזּוֹכֶה לְאָמְרָם בְּאוֹתוֹ הַיּוֹם, אֵין צָרִיךְ לִפְחֹד עוֹד מִפְּגָם הַנּוֹרָא שֶׁל הַמִּקְרֶה, חַס וְשָׁלוֹם, כִּי בְּוַדַּאי נִתְתַּקֵּן עַל־יְדֵי זֶה (צב).
A great rectification for a nocturnal emission, G-d forbid, is to recite ten chapters of Psalms on that day, and they are: “A Michtam of David” - Psalm 16, “A Maskil of David” - Psalm 32, “Happy is he who understandingly considers the poor” - Psalm 41, “As the deer longs” - Psalm 42, “For the conductor, do not destroy” - Psalm 59, “For the conductor, on the religious decrees and judgements” - Psalm 77, “A prayer of Moses” - Psalm 90, “Give thanks to the Lord, call out in His name” - Psalm 105, “On the rivers of Babylon” - Psalm 137, “Praise G-d in His sanctuary” - Psalm 150. And one who merits to say them on that day need not fear any longer from the terrible defect of the emission, G-d forbid, for it is certainly rectified through this (92).

 

סט.
כְּשֶׁבָּאִים עַל מַחֲשַׁבְתּוֹ הִרְהוּרֵי זְנוּת וְהוּא מְשַׁבֵּר תַּאֲוָתוֹ וּמַסִּיחַ דַּעְתּוֹ מֵהֶם, זֶהוּ עִקַּר תְּשׁוּבָתוֹ וְתִקּוּנוֹ עַל פְּגַם הַבְּרִית שֶׁפָּגַם מִקֹּדֶם, כָּל אֶחָד לְפִי עִנְיָנוֹ. כִּי זֶהוּ בְּחִינַת תְּשׁוּבַת הַמִשְׁקָל מַמָּשׁ, וּבָזֶה הוּא מוֹצִיא נִיצוֹצֵי הַקְּדֻשָּׁה שֶׁנָּפְלוּ עַל־יְדֵי פְּגַם הַבְּרִית. וְעַל־יְדֵי זֶה זוֹכֶה לְתִקּוּן הַבְּרִית וְעַל־יְדֵי זֶה זוֹכֶה לְהִזְדַּכֵּךְ הַחָכְמָה וְהַקּוֹל כְּמוֹ שֶׁכָּתוּב לְעֵיל אוֹת כ"ג, וְזוֹכֶה לְשָׁלוֹם שֶׁעַל־יְדֵי זֶה יְכוֹלִין לִמְשֹׁךְ כָּל הָעוֹלָם לַעֲבוֹדָתוֹ יִתְבָּרַךְ (עַיֵּן מַחֲשָׁבוֹת וְהִרְהוּרִים אוֹת ב'. (ח"א. כז, ח').
When thoughts of licentiousness come to one’s mind and he breaks his desire and diverts his mind from them, this is his main repentance and rectification for the defect of the bris that he previously defected, each one according to his situation. For this is the aspect of true balanced (-in the same measure of the sin so is the) repentance, and through this, he extracts the sparks of holiness that fell due to the defect of the bris. And through this, he merits to the rectification of the bris, and through this, he merits to purify the wisdom and voice, as written above in item 23, and he merits peace, through which one can draw the entire world to the service of Him, may He be blessed (see Machshavot ve-Hirhurim, item 2) (Part I, 27, 8).

 

ע.
קִבְרֵי הַצַּדִּיקִים אֲמִתִּיִּים הֵם קְדוֹשִׁים בִּקְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל מַמָּשׁ וְאֶרֶץ יִשְׂרָאֵל הוּא תִּקּוּן גָּדוֹל לִפְגַם הַבְּרִית (ח"ב. קט).
The graves of true Tzadikim are holy with the actual holiness of the Land of Israel, and the Land of Israel is a great rectification for the defection of the bris. Part II, 109).

 

עא.
עַכְשָׁו בְּנָקֵל יוֹתֵר לַעֲמֹד בַּנִּסָּיוֹן. כִּי כְּבָר הָיוּ כַּמָּה צַדִּיקִים וּכְשֵׁרִים שֶׁעָמְדוּ בְּנִסְיוֹנוֹת גְּדוֹלִים וְרַבִּים בְּתַאֲוָה זֹאת, עַד שֶׁעַכְשָׁו בְּקַל יְכוֹלִים לַעֲמֹד בַּנִּסָּיוֹן, אֲפִלּוּ אִישׁ פָּשׁוּט אִם יִרְצֶה לָחוּס עַל חַיָּיו בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא לָנֶצַח (שהר"ן קיד).
Now it is easier to withstand the test, for there have already been many righteous and worthy ones who withstood great and numerous tests in this desire, so that now one can easily withstand the test, even a simple person, if he wishes to have compassion on his life in this world and in the World to Come forever. Sichot HaRan 114