Home Tell friend Send Question Free Pamphlet About Site Contact Download Site Seo Map Glossary

Tzadik Yesod Olam
Rebbe Nachman of Breslov
on Shmiras Habris

This is an ongoing project and
B"H we will constantly be adding more information to this page.
Page last updated 08/15/21

Jews

Holiness of Yisroel

Fortunate are we that Hashem was very good to us and and that we merited the Holiness of being Jewish [13]. It is known that a Tzadik is one who guards the holy Bris [501].

Spirituality

True Pity is for Lack of Spirituality
It is very easy to have pity on someone in this physical world. When people see a man that is hungry and thirsty or is undergoing similar suffering, they have great pity on him. Similarly, a person that goes undressed or barefoot, there is great pity on him as well. It is for this reason that the everyone chases after the objects and goals of the physical world.

However someone that has eyes and is able to see souls after their arrival in the 'Next World', will have even greater pity on them. In the Next World there are men that go completely undressed, yet it is impossible to have mercy on them. Here in 'This World' when a man lacks clothes, it is possible to fundraise charity and create garments for him. However in the 'Next World' it is impossible to help a person that goes undressed. Over there, no mercy helps since the only clothing a soul can wear is Torah and Mitzvos and for this no mercy can help. [259]. The main mercy that one must have on other Jews is to insert in them the 'truth' and through this remove them from their sins and bring them close to Hashem. [535]

Real Food and Drink is Only Torah and Mitzvos
In the 'Next World' there are many souls that are sitting outside and yelling in a bitter voice "Give us what to eat". Angeles come to them and give them food telling them "Here is food and drink for you to eat and drink". The souls then answer "No! No! we do not need this type of food, we only need to eat and drink Torah and Avodah".

There are also many souls that lay outside without any clothing and they also constantly yell "Give us something to cover ourselves with". Angles come to them and say "Here are clothing". The souls then reply "No! these garments are of no use for us at all, we need only Mitzvos and good deeds so we can use them to dress ourselves". Rebbe Nachman said "Fortunate is a person that merits to eat a few chapters of Mishna and afterwards drink a few chapters of Tehilim and then dress himself with some Mitzvos." [260]

Benefits of Shmiras Habris

Guarding the Bris is the source of the blessings [173].

Health

A person that is Shomer Habris can recieve healing through reguler food instead of medications. Every single herb and grass has a unique power to cure some specific illness. All this is only needed for a person that does not have strong faith in Hashem, is not Shomer Habris and other people are degraded in his eyes. However someone that has complete faith, is Shomer Habris and never degrades others, does not need this. His healing is not dependent on specific herbs. He can be cured through any type of food and drink and does not have to wait until the specific herbs are attained [33]. It has also has other health related benefits and more holy a person is the more he is distanced from sleep [423]. Likewise, repentance lengthens the days and years of a person [460].

Memory

A person that does not desecrate his Bris, through this he has good memory [379].

Prayer

Shmiras Habris gives a person the ability to pray and a person that is Shomer Habris merits prayer. The opposite is also true and a person that is Pogem Habris has his ability to pray taken away from him [39]. When a person repents with all his heart, Hashem starts paying attention to his desires and requests [150].

Torah

Shmiras habris brings understanding to all parts of Torah. A person then merits to learn and understand all section of the Torah that he studies and all the wisdoms are revealed to him like a set table [258]. Additionally those that are Shomer HaBris will merit to understand the seventy languages that are hidden in the Torah [99].

Children

One who controls his evil inclination, his children will not go off in a bad direction [144]. Additionally a person that does not look at woman, merits that his descendents will compile commentaries on the Torah [96].

Miracles

When a person is placed in a test, he should know that if he is victorious and passes the test, Hashem will perform a miracle for him [268], since any person who has an opportunity to commit a sin and does not do so, therby passing the test, they perform a miracle for him [110], [265].

Honor

A person that closes his eyes from thing bad things, through this he will be saved from humiliation [210].

Wealth & Success

Through Teshuva livelihood comes easily [273]. One who controls his evil inclination, his wealth becomes blessed [144] and a person who withstands a test of Niuf will merit enormous wealth amongst his enemies [270]. Modesty is auspicious for wealth [271] and through a person's Tznius they give him back all the good that someone else took away from him through prayers [267]. A person that is Shomer HaBris is permitted to be happy when he sees the fall of his enemies [387].

Merit

A person that is Shomer HaBris, even though he does not have any merit from his forefathers, Hashem creates merit for him [343].

Spirituality

One who controls his evil inclination, will not be subjected to any tests [144] and through repentance the great lust becomes nullified [455]. When a person stops himself from committing sins and tries to attain forgiveness for the past, this causes that he will not sin even in his mind [329]. A person that does Teshuva with all his heart, Hashem gives him a heart to know Him [438]. A person that guards his Bris will for sure like the Tzadik [417]. The essential ability to eat with holiness is in accordance with a person Tikun habris [501]. It is known that a Tzadik is one who guards the holy Bris [501].

Dreams

A person that is modest in the restroom will have dreams that will be settled on him [266].

National

Repentance brings close the Final Redemption [460] and causes the spirit of Moshiach to blow on the decrees of the nations, nullifying them [456].

Hashem

Greatness of Hashem

It is important to perceive Hashem's greatness since this will help a person from sinning [NS]. Perception of Hashem's greatness is unique for each individual according to what he personally feels in his heart and there is no possible way he can relate this feeling to others. Even to himself, a person can not relate the perception of Hashem's greatness that he experienced yesterday, since it changes from day to day [1]. A person that did not rectify his sins can not properly know Hashem [11].

Fear of Hashem

A person should serves Hashem mainly from fear. Even Tzadikim mostly serve Hashem out of fear and those that constantly serve Hashem from love are few. Fear of punishment is the main element of fear. There is a higher level of fear called Fear of His Awesomeness, that is to fear Hashem due to His tremendous greatness and power. Since not everyone merits this, the main service of Hashem for most people has to be based on fear of being punished for doing wrong. Every person is born with evil and it is their natural tendency to be pulled after this evil. That is, after the desires and lusts of the physical world. It is only because of fear of punishment that a person breaks his lusts and desires and starts entering into the service of Hashem [254]. Repentance done out of fear of punishment causes intentional sins to become considered like accidental sins. However repentance done out of love for Hashem converts intentional sins into merits [365]. Embarrassment causes a person to fear sinning [477]. A person that is always absorbed in his fear of Hashem Yisborach and it is never forgotten from him, he is forgiven for all his sins [478].

Love of Hashem

When a person first repents for his sins, he can then come to love Hashem [5]. Repentance done out of fear of punishment causes intentional sins to become considered like accidental sins. However repentance done out of love for Hashem converts intentional sins into merits [365].

Children of Hashem

Even if it appears to a person that according to his actions he is not considered a son of Hashem, he must still remember that Hashem called us his children regardless of how we act. Even if Hashem is now exiling you from being a son, let him do as he wishes but you have to do your part and still try to act like a son [16]

Willingness to Forgive

Hashem creates pathways in the ocean to bury our sins and release our merit [373].

Faith

A person that has Emuna (faith), Hashem protects him from having impure thoughts. He ends up arriving at the Next World with no sins and Hashem helps him out [158]. Feeling security in Hashem prevents bad thought from coming to you [155]. The sins of a person bring into him disbelief and doubts in Hashem and the Tzadikim [6]. When a person falls from his faith in Hashem it can cause him to see Keri and to have thoughts about women and idolatry [9].

It is not possible to reach 'faith' except through 'truth'. (Meaning, the essence of faith only exists regarding what the mind does not understand, since regarding concepts that the mind understands, faith does not apply. If so, that the mind does not understand, how will a person come to have faith in the proper beliefs? Therefore the essence of faith is dependent on 'truth', if a person wishes to look at the authentic truth, he will understand by himself that one needs to have faith in Hashem, the true Tzadikim and the holy Torah, even though it is not possible to understand this with our physical mind. By looking at the truth with an eye of truthfulness, one will understand from afar what the truth is, only that he can not understand it with his mind. We have to strengthen ourselves in complete faith, understand this well) [486].

When a person is very strong in faith, he later merits to reach understanding. The more he strengthens himself in faith, the more understanding he receives. The concept that he initially needed to understand since he did not understand it, he later merits to understand this with his mind as a result of his strong faith. However afterwards there are other higher concepts that are hidden from him and he is unable to understand them with his mind. He then has to strengthen himself more with faith, to believe in the concepts that are currently hidden from him and does not understand them with his mind, until he merits to understand these concepts as well with his mind... so too forever. However the faith has to be very, very strong, until the faith spreads in all his limbs, then he is able to merit reaching understanding through faith as mentioned above [490].

Faith is dependent on the mouth of a person, that he must verbally proclaim his faith, as it says "I will proclaim my beliefs with my mouth". Therefore when a person falls from his faith, Heaven forbid, a recommendation for this is to speak out the beliefs with his mouth. He should proclaim with a full mouth that he believes in etc... This in itself, that he speakswords of faith with his mouth, this in itself is a concept of faith. Also through this one merits to reach complete faith, since faith is dependent on a persons mouth as mentioned above [492].

A person that has faith, his life is a life. However without faith, he does not have a life at all. There is no person that will not experience much suffering, misery and dilemmas, since "man was born to toil". When a person has faith, then even when he is undergoing suffering and misery, Heaven forbid, he can comfort himself that Hashem will have mercy on him and things will eventually get better and that all the suffering is for his good and serves as an atonement, since everything Hashem does is surely for a great benefit. However a philosopher that does not have faith, when he experiences a hardship, he does not have anyone to turn to and does not have something to revive and comfort himself. Therefore he has no life at all, since he lives without Hashem and Divine Providence, may the Merciful One save us. However, through faith a person always lives a good life [510]. The main existence of faith is only through Shmiras Habris [521].

Faith is only relevant regarding something you do not know its reasoning. Despite this, by the believer the thing is clear, as if he sees with his eyes the thing that he believes in due to the intensity of his complete faith [523].

There are those that have doubts about our 'holy faith' since they were not born in proper purity. Then there are those that added these thoughts upon themselves through their bad actions that they personally committed, since there are sins that place heresy in a person. Because all of this a person needs to be greatly embarrassed and have a broken heart. A person that has such thoughts and calculations against our holy faith, Heaven forbid, it is befitting that he should be very greatly embarrassed that he came to these thoughts through his sins. Through the embarrassment and and broken heart, he will nullify and expel the thoughts of heresy. Also it was already explained that a great recommendation for faith is to say and speak out the beliefs with his mouth [524].

Truth

Truth is one, while falsehood is many. It is not possible to say the truth about anything in more then one way. That is, exactly what it is. For example; on silver - only that it is silver, on gold - only that it is gold. However falsehood is many, since you can say countless lies. For example on silver, that it is copper or tin or lead or countless other names. Therefore in the final end, the truth will for sure be revealed and the opposition will become nullified, since all opposition is only due to the large endless quantity of falsehood, that from there originates all the opposition. In 'one' opposition is not possible. Therefore the truth that is one, will certainly remain existing forever, since the truth is the unification of Hashem. All the falsehoods from which originates the opposition will be vanquished and He will remain forever, since the truth of Hashem is forever [522].

The main bridge that a person has to pass over in this world is the 'truth'. Since a person has to pass over a very narrow bridge in this world and the main thing is not to be frightened at all [525].

All the confusion and all the obstacles that a person has regarding his service of Hashem, the main obstacle is the uncertainty of the mind. The main method to pass over all of these is the 'truth' which guides a person how to pass over it all [526].

The 'Truth' is the concept of 'Hashem's candle that searches all inner rooms', since through the 'Truth' one can search all the inner rooms and escape the darkness and gloom that infiltrate the inner rooms, which are the essence of the lusts and bad attributes. The 'Truth' can light up all the inner rooms and helps advise and strengthen a person how to return from all these to Hashem. [536]

Philosophy

It is very damaging to learn any form of philosophy since it causes many questions and confusion which weaken a person's fear of punishment and in turn support his natural tendency to follow his desires and evil inclination. Therefore you will never find any person that became truly righteous and G-d fearing from books based on philosophy. Even though these books occasionally discus good traits etc. still their damage far outweighs any benefits since they greatly confuse the mind of a person [255].

A person has to very careful not to look at all in books that discuss philosophy. They are very harmful and damaging to our holy faith. This is already explained in a number of other places (in Rebbe Nachman's books). However it is necessary to repeat this warning a number of times, so a person does not lose his world in an instance, Heaven forbid [493]. Masters of calculations, for the most are filled with the lust of immorality [520].

External Wisdoms

A person must clear his mind from external wisdoms and foreign thoughts. He must stay away from spiritual Chometz so that he does not sour his wisdom with external wisdom and lust, since this contaminates and pollute the mind. This then causes him to not be able to concentrate during prayer and it becomes hard for him to be happy [317].

Serving Hashem

The servitude that a person serves Hashem in his youth, each day is equivalent of many years of servitude in his old age [351]. A sign that a person want to truly serve Hashem is when he does not desire any fame [355]. A person that is holding on a high level, can achieve completion with minor actions [442].

Simplicity

Rebbe Nachman's main desire and goal was to have us perform actual physical actions of holiness without any sophistication. He desired that we should constantly perform holy acts with complete simplicity. He wanted us to learn a lot of Torah, to perform many Mitzvos each day and do much prayer and pleading, all with complete simplicity and no sophistication [256]. In the beginning the bulk of Rebbe Nachman's spiritual service was with great simplicity and without any wisdom at all, just in complete simplicity [251].

Serving Hashem in simplicity was the essence of Rebbe Nachman's great wisdom. Due to his great astounding wisdom he immediately realized that one does not need any wisdom when serving Hashem. This is the greatest wisdom of all, not to be wise when it comes to the service of Hashem, rather to serve Him with plainness and simplicity, without any wisdoms at all [407]. It takes great wisdom and a lot of effort for a person to completely throw away his mind and serve Hashem like an animal [315].

Desire and Yearning

The main thing is desire and yearning. Yet a person can not be satisfied with this and must turn the desires into actions [312]. And if sometimes a person can not do anything at all in the service of Hashem, what can he do, Hashem acquits a person who can not do something against his will. He should accustom himself to always yearn, crave and desire for Hashem, since the yearning and desire in itself are very big things and all Hashem wants is the heart [401].

When a person wants to do a Mitzvah or righteous act but is prevented from doing so by circumstances that are beyond his reach, according to the Torah he is exempt from having to carry out this Avodah. This works well for a person that is just trying to fulfill his obligation. However a person that has a really deep desire to perform the actual Avodah, should not be satisfied with the exemption. For what good is an exemption if he wants to do the actual action. If a person is then strong in his desire and yearning to perform the actual action although he is now exempt, this desire in itself is very good. Even though he is now being forced against his will and does not merit to perform the Avodah, the above thoughts are very beneficial [316].

Continue Even if you are Being Ignored
Even though it appeared to Rebbe Nachman as if in Heaven they were never paying any attention to him and they were not listening to him at all, instead appearing contrary, as if they were distancing him from Hashem's service with all types of separations, as if they do not desire him at all. Since he saw how numerous days and years were passing by and he was still very far from Hashem and he still did not reach any closeness, therefore it appeared in his eyes that they were not listening to his words at all and they were not paying any attention to him, appearing contrary as if they were distancing him with all types of separations from Hashem's service.

Despite this, Rebbe Nachman would greatly strengthen himself and did not abandon his position. A few times it happened that he fell in his mind since he saw how much he prayed, pleaded and begged to come close to the service of Hashem and they were not paying any attention to him. Because of this he fell in his mind and a few days would pass where he would not converse so much with his Creator. Afterwards he would recollect himself and was very embarrassed that he had doubts about the attributes of Hashem, since in truth Hashem is for sure merciful and kind etc. and certainly wishes to bring him close to Him. Rebbe Nachman would then go back and strengthen his mind and once again start beseeching and talking to Hashem as mentioned above. So too this happened a few times [408].

Do Not Imagine Guaranteed Accomplishments
When a person thinks "I will do this and this and this and this I will manage to accomplish", through this his thoughts do not come into actualization [427].

Yichus and High Souls Irrelevant

Rebbe Nachman was particularly stringent about those people that held the high levels of a Tzadik and the spiritual attainments he merits are due only to his soul, since he has a very high soul. He said this is not true, rather the main thing this is dependent on are his good deeds, hard work and sacrifices. He said explicitly, that any person in the world can merit the highest levels. As this is only dependent on a person's free will, if he wants to have mercy on himself and settle his mind very well to acknowledge what is truthfully good for him and "everything is according to the quantity of action" [463]. Rebbe Nachman said about himself that even if he was not a descendant of the G-dly Baal Shem Tov, may his memory be blessed and even if he came from the lowest Jewish family, he still would have merited what he merited, through his intense worship and hard effort that he greatly, greatly worked and toiled in the service of Hashem [462].

Trying Hard

A person that wants to do good deeds and he has obstacles, Hashem rewards him as if he did them. However a person that does not do according to his ability, he gets punished for this [444]. Even for Rebbe Nachman each and every thing he accomplished was with great effort, major dedication and self sacrifice. There was not a single spiritual practice that came to him easily. Rather each and every spiritual practice came to him only though tremendous effort, where he would strain himself time after time for each and every element of his spiritual service. He had countless ups and downs, thousands and tens of thousands, without count or number.

It was very hard and heavy upon Rebbe Nachman to begin entering the the Service of Hashem and to accept His yoke upon him. Often he would start for a few days, dedicating himself to the Service of Hashem and then he would fall from that. He would then get up and start again and then he would fall again. This repeated itself many times until one time he strengthened himself that he will remain strong in the Service of Hashem forever and he will not pay attention to anything that happens. From then and on his heart became strong in Hashem. Although even afterwards he constantly still had many - many ups and downs, yet from that point on he was strong that he would never stop his Service of Hashem, even though occasionally he has a descent, even then he will strengthen himself in his Service of Hashem to do whatever he could [452].

Knowing Nothing
Regarding the ultimate knowledge of 'knowing nothing', he also discussed with us a little a few times. How in every state of knowledge this 'ultimate goal' exists. Therefore even if we merit to reach this 'ultimate goal' of 'knowing nothing, despite this it is still not the 'final ultimate goal', since it is only the 'ultimate goal' in this state of knowledge and afterwards we need to work hard to merit the 'higher ultimate goal', and merit the ultimate level of 'knowing nothing' in a higher state of knowledge, so too forever. It comes out that at all times we know nothing at all, yet despite this, we did not begin to comprehend the final goal [511].

Methods

Mikvah

Going to the Mikva is important especialy during the days of Sefiras HaOmer [26]. Through immersing in the Mikvah, suffering is nullified and salvation arises [29]. Mikvah sweetens judgments [30] and it is especialy powerful for sweetening judgments to sit and hold your breath under the water of the Mikvah until you can do so no longer [31]. Through immersing in a Mikvah a person reawakens the merits of his forefathers [61]. To gain fear of Hashem, go to the Mikvah [65]. Immersing and purification in the mikva is auspicious to raise and complete a person's faith [507].

Cold Mikvas

It is more beneficial to immerse in a cold mikva and it is counted as a siguf. In his youth, Rebbe Nachman was accustomed to immerse each night in a freezing cold outdoor mikva after having been outside in the freezing Ukrainian winter for hours visiting the tomb of the Baal Shem Tov [479].

Guard Your Eyes

The main essence of Niuf is dependent on the eyes [324] and through seeing with the eyes, the heart desires [49]. The Yeter Hara only rules on what a person sees with his eyes [156], therefore the lust for impurity can only be removed from a person by distancing the sight of his eyes and his thoughts from this subject [335].

Guarding Thoughts

A person must guard his mind from impure thoughts [42] and the lust for impurity can only be removed by distancing his thoughts from this subject [335]. When an impure desire or thought suddenly enters a persons mind against his will and there was nothing he could have done to prevent it, then his is not punished for it. He is only punished if he continues thinking about it [261]. Fortunate is one who guards his thoughts, 'holy' he will be called [531].

Silent During Humiliation

The main part of Teshuva is to remain silent while you are being degraded. A person should suffer all the embarrassment and humiliation that comes upon him. By doing this, he decreases the amount of blood in the left chamber of his heart, sacrificing his Yetzer Hara and through this he merits honor that will be acknowledged by all [43]. When you hear yourself being degraded and remain silent, you will merit that Hashem will answer your request [69]. When a persons mind is humbled (Chalishus Hadas) it is greater then a fast [547].

Happiness

It is important to always be happy and when a person merits to be happy then Hashem Himself watches over him and saves him from Pigam Habris [15]. It also helps minimize acidental seeing of keri, which a person can sometimes experiounce due to sadness [17] and depression [25].

Rebbe Nachman warned his followers to always be happy and spoke a lot about this topic as is mentioned in all his holy books. He constantly spoke with his students personally and warned them many times with numerous warnings that they should always be happy [14]. A person has to be strong and make himself happy at all times, especially during prayer. A person must force himself with all his energy and might to merit to be happy. Reaching a state of consistent happiness is very hard and heavy on person, more then all other forms of worship. Rebbe Nachman himself said that it appears that a person can only reach consistent happiness through acts of foolishness and humor. That is; to make himself foolish and do acts of humor and foolishness. It is only through this that one can reach happiness [140].

Happiness is very beneficial for prayer and causes your prayers to enter the chamber of the King [233]. A person that prays with happiness, Hashem honors him and takes care of his oppressors [238].

Change Location

Certain sins can be caused by the location a person is in [89] and should therefore avoid sitting amongst perverted people or in a place where a perverted act happened since it leads to impure thoughts [48]. Therefore, another way to end impure thoughts is to move yourself from your place and go to another location. It also helps to jump away from where you are standing [59].

Distance yourself from living in a house that was previously occupied by a wicked person [78]. Similarly when Rebbe Nachman and his student pased through Istanbul on his trip to Eretz Yisroel, they initialy rented for them accommodations in the district called 'Galita'. An hour or two after entering, Rebbe Nachman said he did not desire to remain there. Their translator asked him if it would suit them to stay in Royal district of Central Istanbul, where the Turkish ruler resides, since no couples are allowed in, only males alone. Rebbe Nachman answered that for sure there it is good by him [474].

Take Advance Precautions

A person should always advance prayers before the problems come about [284]. It is also very improtant to avoid boredon since a person that does not have an occupation in which he busies himself, this causes him to have excessive immoral lusts and he always speaks vulgarity [97].

Fast Methods

Grinding ones teeth together is a method of getting rid of bad thoughts [52]. Looking towards the East nullifies impure thoughts [129].

Visualizations

To nullify impure thoughts visualize the image of your father [58]. The letters Alef - Taf - Heh vanquish the Klipot [83].

Sayings

To push a way the Yetzer Hara a person should say "The Merciful One (Hashem) should growel at the Satan". רחמנא נגער בה בשטן [157]
When a person goes to the marketplace and is scared that he will come to have an impure thought by seeing women, he should recite the verse of "Hayn Aralim Tzuaku Chutzha Malchai Shalom Mar Yivcuyun" and through this he will be saved from these sights.
"הן אראלים צעקו חוצה מלאכי שלום מר יבכיון" [159]
Through saying the seven voices on the water that Dovid mentions in Tehilim Chapter 29, one can vanquish an evil spirit [190].
A segulah to chase away a spirit of impurity is to read Parshas Noach [191].

Emergency Methods

A Segulah to get rid of very impure thoughts is to drink laxatives [51]. Another technique to get rid of impure thoughts is to place yourself in anger about something. (Rebbe Nasson explains that this means you should get angry about yourself. It also does not mean real anger, heaven forbid, since the sin of anger is very severe) [161].

Marriage

It is important to get married early as a person who did not get married by the time he is twenty, will have to deal with impure thoughts for the remainder of his life [53]. Once a person marries a woman, his sins become sealed (forgiven) [546].

Kivrei Tzadikim

By going to the Kevarim of the Tzadikim, Hashem does for the person good, even though he is not deserving of it [84] and through binding oneself to Tzadikim, a person will not fall from his spiritual level [90].

The Tzadik has the power to pray for other people that they should be saved from committing sins [187]. Rebbe Nachman himself was very accustomed during his youth to run each time to the tomb of the Baal Shem Tov, may his memory be blessed, to request from him that he should help him draw close to Hashem. He was accustomed to going there at night [461].

Shemos Hatzadikim
Mentioning the names of the righteous is a very, very awesome and wondrous thing and it greatly helps for spiritual service of Hashem. It is also auspicious to merit Eretz Yisroel through this, since it is not possible to reach Eretz Yisroel without the power of the true Tzadikim in the aspect of 'the righteous will conquer the land'. [537]

Shame
A person that is embarrassed from his sins, Hashem acts with him in charitable way [550]. The main rectification for the flow of a persons sins, is for him to be submissive [554].

Other
Rising to greatness atones [549]. By asking Hashem that he should give you love of Hashem, through this He covers up your sins [553].

------------------------------------------------------------------------------------------

Attaching to the Tzadik

Through binding oneself to Tzadikim, a person will not fall from his spiritual level [90]. Looking at the face of a true Tzadik nullifies bad lusts. By looking at the face of a Tzadik the bad attributes arising from Domem and Tzumach are nullified. These are sadness, laziness and bad lusts [41]. Wearing the belt or girdle that was worn by a Tzadik is a Segulah to nullify impure thoughts [153]. Through mourning the passing away of a righteous person breaks himself away from the lust for women [169]. The Tzadik has the power to pray for other people that they should be saved from committing sins [187]. A wicked person that has committed many sins, his rectification is that his actions should be to give life force to the Tzadik [188]. Through providing livelihood to the Tzadik, their sins are forgiven, just like by the Kohanim who eat what is given to them and the owners are atoned for their sin [189]. The clothing that is made for the Tzadik, each piece of clothing has a separate auspicious power to bring forgiveness [211]. When people like the Tzadikim, the Tzadikim have the ability to make the nation repent [215]. A person that loves the Righteous, will be able to bring others to repent [225]. A person that causes people to repent merits wisdom [226]. When the Tzadik becomes wealth, through this the wicked return and repent [245]. One who cries and mourns over the passing of a righteous individual, is forgiven for all his sins [247]. When you want to do Teshuva, request from the Tzadik that he should bring you inside, in front of Hashem [467]. The Tzadik passes away due to the immoral sins and use of witchcraft of the generation [469].

Before a person is attached to the Tzadik he falls into the category of those who are fat in the heart. Meaning; his heart is clogged, his ears are sealed and his eyes are blind from seeing the truth and awakening for Teshuva. However once he binds himself to the Tzadikim and accepts advice from them, he heart, eyes and ears open and he then sees, hears and understands the Truth and merits Teshuva [257]. Perverts are for the most part opponents of the Tzadikim [269]. Before prayer give charity and bind yourself to the righteous of the generation [280]. A person that starts controversy on the Tzadikim, it is a sign that he has bad thoughts [304].

It is fitting for a person to not listen or get involved in the controversy that exists between the Tzadikim, instead having faith in them. Contrarily, he should take this as rebuke when he hears about controversy between the Tzadikim, that he flawed the drops of his mind (Pgam Habris). For if his mind was not flawed, he would not think there was any controversy between the Tzadikim and it would not bother him at all [318].

Advice that a person gets from the Tzadikim is the concept of marriage and relationships of holiness, since he is receiving the drops from the mind of the Tzadik by accepting advice from him, it comes out [that accepting advice from a Tzadik] is Tikkun Habris. When a person accepts advice from the wicked it is the concept of marriage to the Klipa and this [advice] falls in the category of 'advice from the snake', and through this he [the wicked adviser] plants impurity in him and this is considered Pigam HaBris [322].

A righteous man appears like any other person walking with a stomach and intestines like everyone else. Yet in truth he is a completely different creation. A righteous person is very precious, fortunate is he (said this about Ish Kosher not Tzadik) [403]. A person that guards his Bris will for sure like the Tzadik [417]. A person should not eat on the table of a Tzadik before he has immersed himself in the Mikva for his Keri [418]. Be happy for the goodness that comes to the Tzadikim and this will be a rectification for Keri [419].

It is known that a Tzadik is one who guards the holy Bris [501]. The primary element of complete Tikkun Habris is through faith in the Sages [505].

A sash / belt is a rectification for impure thoughts (editor note: might be reffering to belt of the Tzadik or Kohen Gadol) [514]. Pants atone for adultery (editors note: might be reffering to pants of the Tzadik or Kohen Gadol) [541].

Mefursamim Shel Sheker

A person should not accept leadership or a position of authority unless he has such complete faith, that no higher level of faith exists. Even if a person believes in something or other that falls into the category of divination (Darchi HaEmori), for example; if a deer cuts him off on the road, even though he also believes in Hashem, he should not accept the position of leadership. Even if the person himself is convinced that he has mercy on the world and therefore wants to lead them. In truth he is chasing after honor and attributing his desire for leadership on mercy. Through this, it is possible to come to atheism and disbelief, Heaven forbid. However in Heaven they have mercy and they do not leave the leadership in their hands [487].

Through Torah Scholars that are not legitimate, that say fallen Torah teachings, through this comes disbelief, humiliation and opposition to those that fear Hashem. A rectification for this is to be hospitable to guests that are true Torah Scholars. Through this one merits to faith, to break the disbelief and humiliation and to overcome the opposers [488].

Torah Study

Study of Torah Atones [72]. A person that does not have a set time in his schedule for learning will come to have impure thoughts [66]. A person that does not study Torah, since he has no time. By learning on Shabbos and Rosh Chodesh he keeps away the spirit of impurity [67]. Studying Maseches Yadayim is a Segulah to nullify bad thoughts [45]. A book that was used by an evil man for his studies. Do not learn from this book, since its letters will make you evil [68]. The Torah and charitable acts (Gmilus Chasadim) atone [299].

Even those people that are very far from holiness and are so trapped by evil that they commit sins on a regular basis, heaven forbid, can be helped through Torah study. Torah has a great power, so powerful is it that it can take these people away from the sins they habitually commit. If a person makes himself a set schedule and obligation to study Torah for a set amount of time each day, no matter what. Such a person will surely merit to escape the trap of evil due the great power of the Torah [142].

A person that separates himself from the Torah, attaches himself to the Satan [165]. As long as people are busy studying Torah and doing charitable acts their Yetzer Hara is under their control [262].

When a person studies topics related to violence or disaster such as the laws of mourning, he should not dwell much in these places. He should not ponder and think too deeply into these sections of Torah, since thoughts of the mind are very powerful and influential. Therefore when a person reaches these sections of Torah, he should study and pass through them as quickly as possible [236]. [Editors note: Once we have seen that there are parts of Torah that can be studied very quickly, the same probably applies to the Laws of Ishus, Tznius, Nidah etc. for people that have not yet purified their minds and can not control their thoughts [NS].]

Learn Torah Although You Forget It. There is a parable about a person that studies torah and forgets it: A group of men were once hired to fill up barrels. However the barrels had holes in them and as much as the workers would pour in would end up spilling out. The foolish workers said "since everything ends up leaking out of the barrels, why should we work so hard to fill them, since afterworlds it all spills out?" The wise worker on the other hand said, "What do I care, they are paying me by the day, and regardless they will not hold back my salary since I am already hired fro a certain amount of time, what difference does it make to me if it spills out of the barrels?" So too a person that forget what he learns, his compensation will also not be held back for each day he studied. Also know, that in the future world they remind each person everything he studied, although he forgot it. Even people that hear the Torah of the True Tzadik and do not understand it, in the Next World they will understand it. This is because the main reason of Torah study is for the soul, so in the Next World the souls will be experts and grasp well the Torah that a person studied and heard in This World. Fortunate is a person who passes all his days immersed in much Torah study and service of Hashem [237].

Tzedaka and Chesed

Giving charity can also help nullify thoughts about women [55]. Through giving ten percent of your money to charity, immoral sinful thoughts are nullified [56]. Through giving Masser, impure thoughts become nullified [86]. Through giving charity a person receives the ability to stay away from bad things [85]. Thorough giving charity one sweetens the judgment of the future, that is of the day of judgment after death [87]. A person that helps orphans, through this he breaks the power of the Nations, and through this break in power the wicked of Israel come back and repent [223]. There are prayers that are not accepted above until a certain set amount of money is given to charity that adds up to the amount of letters to the associated prayer. For example; when a person prays "Give me Children", he must give to charity the equivalent of the number of letters "Give me Children" [229]. As long as people are busy studying Torah and doing charitable acts their Yetzer Hara is under their control [262]. Through giving charity you will merit to accept rebuke [298]. The Torah and charitable acts atone (Gmilus Chasadim) [299]. A person that wants to be Shomer Habris should also do acts of kindness for people that he does not expect will ever pay him back [338]. One who does acts of kindness with those that love Hashem, through this he rectify's his sins of Pgam Habris [350]. Through the good deeds that one does with other people his lust for immorality becomes nullified. The opposite is also true [386]. One who does acts of kindness with those that love Hashem, through this he rectify's his sins of Pgam Habris [416]. Through the giving Sikalim one is saved from his evil inclination [470]. Through the positive commandment of 'clothing the bare', when you see the unclothed and cover them. Through this one merits to be saved from Pigam Habris and the flow of lusting money, which is an aspect of a 'darkened face' and he merit to draw down the 370 'facial lights' [529]. Through kindness, sins are forgiven [552].

Mitzvos

Tzitzis are a barrier in front of forbidden relationships [46]. Tzitzis is protection from impurity, and through the Mitzvah of Tzitzis a person is saved from the 'advice of the snake', the concept of the relationship of impurity, from the concept of Niuf and he merits 'relationships of holiness' [323]. The main part of Niuf is dependent on the eyes and though observing the Mitzva of Tzitizis which is the 'concept of eyes', it is a big protection from this [324].

Through the Mitzvah of visiting the sick a person is saved from his yeter hara [47].

Strengthen yourself in Mitzvos to do more then what you have the ability to do [70].

Through the mitzvah of redeeming captives, the dispersed children and sparks of the redeemer are gathered [182].

A table atones by using it to feed guests [214].

Through hearing the shofar blowing from a righteous person the evil urge breaks and repentance is awakened in the world [224].

It is better for a person to fulfil a Mitzvah with his limited ability rather then to leave it aside completely [357]. There is no comparison to the Mitzvah that a person does for himself even if it is great, compared to the value of a Mitzvah that bring merits to the public even if it is minor [446].

Avoid Excessive Sleep

Through excessive sleep a person is pushed away from the Chariot of Holiness, his facial appearance becomes altered and he looses his G-dly image [424].

Watch What You Eat

Through overeating a person comes to immorality [101]. Through the eating of fish the lust is increased [54]. Eating certain foods such as garlic and eggs can also lead to keri [18]. When a person is not careful to refrain from eating food cooked by a non Jew and wine touched by a non Jew, through this the 'encompassing bad' attaches itself to him which can lead to severe Pigam Habis, Heaven Forbid. When a person is careful from eating non Jewish cooked food and wine, through this he merits Tikkun Habris and to have the mysteries of the Torah revealed to him [503]. All sorts of Triefos (non properly slaughtered animal) stem from the concept of Pigam Habris, therefore there are seventy types of Trefos that parallel the encompassing bad of the seventy nations, whom are all very steeped in this lust. Through eating Kosher, that is; being fully careful not to eat Nivalos and Treifos (unkoser meat), through this; a person's stupidity is subdued and he merits rectification of the mind, Tikun Habris and to earn an easy livelihood [504].

Crying, Sighing, Yelling

Crying nullifies impure thoughts [57] [137]. Through tears all the lusts become disgusting [135].
When a person cries during the night, his voice is heard and the stars and constellations cry with him [75]. A person that can not cry and wants to, it is auspicious for him to sit in a place where two rivers pour together [71]. Prayers that are done with tears are accepted [240]. When a person sighs he become a new creation [436]. A Yell is productive for a person regardless if he is holding before the judgment was sealed or after the judgment was sealed [451]. Screaming and crying done at night is more listened to, causing mercy [459].

A sigh of holiness is very valuable. When a person sighs about how he is far from holiness, through this he severes the rope of impurity and ties the rope of holiness. On the contrary when a person sighs about a lust that he is craving, it causes the opposite, Heaven forbid [496]. A sigh that a person sighs regarding his sins or his lack of spiritual understanding is even better then a few sigufim and fasts [497].

The Sages say regarding the verse "and Leah's eyes were weak" that she would cry that she should be spared from falling in the possession of Esov. This alludes to the general Jewish people, whom must cry as much as Leah did so they do not fall into the possession of the Samch Mem who is and aspect of Esov [539].

Distance Yourself From the Wicked

Stay away from wicked people so you do not get caught in their punishment [80]. Someone that the distances himself from the wicked, Hashem brings him a salvation [79]. When one converses with a wicked person, his breath causes physicality [82]. When a person sites amongst perverted people or in a place where a perverted act happened, it leads to impure thoughts [48]. A book that was used by an evil man for his studies. Do not learn from this book, since its letters will make you evil [68]. Distance yourself from living in a house that was previously occupied by a wicked person [78]. Someone that takes responsibility for a wicked person, falls into impure lusts, he also falls into weakness [195]. Attachment to the wicked damages a persons worship of Hashem [196]. Someone who serves as a guarantor for a wicked person ends up becoming a pervert [380]. There are men that are atheists and big apostates but they keep it hidden and do not reveal their atheism and people do not know to guard themselves from them. However though the attribute of modesty a person is saved from these hidden atheists [420].

When a person accepts advice from the wicked it is the concept of marriage to the Klipa and this [advice] falls in the category of 'advice from the snake', and through this he [the wicked adviser] plants impurity in him and this is considered Pigam HaBris [322].

There are wise men, some of them that are even wise in the teachings of the Torah but they do not have any faith. These wise men are are referred to as 'Baali Rason' and one has to distance himself from them and their surroundings with all forms of separation. Our Sages of blessed memory have warned us to distance ourselves from 'Baali Rason', since the breath of their mouth is very damaging for a righteous person. Because of it he can sometimes fall into impure lusts, Heaven forbid, due to the breath of their mouth, since these wise men are generally big perverts [494].

Eretz Yisroel

A person that lives in Eretz Yisroel, lives without sin [73]. Regarding his trip to Eretz Yisroel there is much to tell regarding the great, tremendous and heavy suffering that he experienced going and returning. As well as great effort and self sacrifice and the many obstacles that he had before he merited to reach Eretz Yisroel [471]. Rebbe Nachman said "I want to journey to Eretz Yisroel and I know the great opposition and hindrances that I will have doing this, they will be numerous and uncountable. However as long as my soul is inside me, as long as I have life, I will sacrifice my soul and travel with all my might there. As long as I am still alive I will travel there "and Hashem should do as he sees fit in his eyes." [472]. He would greatly boast that he had merited to have been in Eretz Yisroel . Even in the end of his days, he said that he revives himself greatly with that that he had merited to have been in Eretz Yisroel [473].

Fasting

Fasting helps for everything [77]. A fast that was not premeditated, is not counted as a fast [551]. Fasting is harder then (sword/devastation??)[545]. Abstenents from marital relationships is counted like a fast [186]. Rectification of the body comes before rectification of the soul [248]. Thirst is a rectification for mundane speech [465]. The main completion of 'faith' is by brining close those that are far from Hashem. This one merits through fasting. Then he merits that through his eating he unifies Kodsha Brich Hu and the Shichina face to face [489]. When there is constricted consciousness and flawed faith, a person needs to perform difficult forms of spiritual worship such as fasts and similar acts. However when a person's faith is complete, he can serve Hashem through anything, since Hashem does not approach his creations with grievances [495].

Baal Shem Tov Frowned on Fasting. The foundation of Teshuva and path upwards to save ones soul from destruction does not revolve around fasting and sigufim. Rather one should strengthen himself in the following three things: love of Hashem, love of fellow Jews and love of the Torah. This is explained in the book 'Butzina D'Hahara It relates how once the Baal Shem Tov was asked what was the main spiritual service currently was "since we know and our fathers have told us how in the early generations, men of action would fast from Shabbos to Shabbos, however you the Baal Shem Tov have nullified this path and said that any person who fasts will have to give retribution for it, as he is called a sinner since he tortures himself, if so please tell us what is the is main path in spiritual worship". The Baal Shem Tov then answered "I have come into this world to show a different path, where a person should draw upon himself the following three things; love of Hashem, love of fellow Jews and love of the Torah and he does not have to do Sigufim [499].

Sigufim

People that are guilty of spiritual excommunication, once they receive lashes they are acquitted from the excommunication [74]. Exile is an atonement for anything [76]. Rectification of the body comes before rectification of the soul [248]. It is appropriate that repentance should be done with the same exact thing that was used to sin (Teshuvas Hamishcol) [424].

We also understood from the things he told us, that in his youth, at the time when he worked very hard with great effort for Avodas Hashem, he used to do all sorts of Sigufim (self tormentations). As it appeared from his words he used to practice all forms of existing Sigufim including Gilgul Sheleg (rolling undressed in the snow) etc... He said the Siguf of holding back and not itching oneself, this is the biggest siguf of all. Meaning, when a person is bitten by things that are close to his body and it is human nature to itch himself each time he feels a bite, he would accept this as a Siguf and whould hold himself back not to scratch, not with his hands, not with his body nor with any other limb. He said this is a very large Siguf, since a person is still and the bites get even stronger and he is forbidden to move with his hands or any other limb, rather he feels each bite in his mind. This is a very large Siguf. Rebbe Nachman did all types of existing Sigufim. Doing them all with simplicity and truth until he merited to what he merited, fortunate is he [481].

Remain Hidden

It is easier to do Avodah when things are unknown and concealed [NS]. Rebbe Nachman himself tried very hard to coneal all spiritual worship during his youth, so much that not a single person knew about it. All of his spiritual service was done very hiddenly and secretly [203]. Even though Rebbe Nachman was already holding on high spiritual levels, during his youth he would outwardly perform many childish actions [204]. Whoever reveals his secrets, it becomes hard for the thing to actualize [227].

Rebbe Nasson heard from one that heard it directly from Rebbe Nachman's holy lips that at the time when he performed all these actions (sigufim) he was only six years old. He was so secretive with his actions, hiding them from other people that once he immersed in the mikva during the winter and when he returned from the immersion his payot were damp from the water. People around him wondered why anyone would wash their head in the winter, since it did not cross their minds that he had gone to the mikva but rather they thought he had washed his head. They were astonished that he had washed his head in such great cold weather and they considered it one of his childish acts, since he was very extremely hidden with his actions.

Also, all the many fasts that he fasted, not a single person in the world knew about them including his parents and relatives. Only his wife alone know about this and he would bound her by an oath not to reveal this to anyone. He would do many, many tricks to hide and conceal all the fasts that he fasted in a way that not a person know about them [480].

Guarding Speech

The convent or the tongue is associated with convent of the bris [NS], therefore faulty use of the mouth for lying [4], overly excessive talking and vulgar speech [21] [22], can effect a persons Shmiras Habris. Cursing and swearing causes bad thoughts [154]. Through flattery a person comes to vulgar speech (Nivul Peh) and so too the opposite [264]. It is more severe to say with ones mouth that he will do an impure action then to actually do one [399]. A person should guard his mouth from saying "I will commit this sin", even if he says it jokingly, since his words will force him to do that action [430].

Falsehood & Saying the Truth

It is very important for Shmiras Habris to be careful about saying the truth [NS]. When a person is careful to only say the truth he receives extra protection from Above, helping him be Shomer Habris [2]. When a person lies it can lead him to Niuf, it also has more widespread manifestations of strengthening the power of the wicked, causing them to not repent [4]. Falsehood can even have far reaching consequences like bringing a person to commit adultery and murder [7]. Lying is not good, when a husband and wife constantly lie their children will oppose the true Tzadik and will also be Pogem Habris [3]. A person that wants to be Shomer Habris should always say the truth. [338]. Through falsehood the holy Bris becomes desecrated [347]. Because of lies a person can not improve his actions [358]. Through falsehood one gives power to the wicked [437]. A person that does his business transactions with faith, he is forgiven for all his sins [548]. Through truth, sins are forgiven [552].

Oaths

Through making falses ouths one bings upon himself impure thoughts [421]. A person that is accustomed to constantly swearing, bad thoughts will constantly plague him [422]. Thoughts of idolatry, impurity, as well as murder and Lashon Hara happen to a person that constantly makes vows [476]. Immoral thoughts are caused by swearing false oaths [519]. When you guard yourself from making false oaths, you will not fall from your spiritual level [543].

Lashon Hara

Through slander, one enlarges his sins to the proportion of the 'three cardinal sins' [516].

Mockery

Through mockery a person will have many people trying to collect debts from him. They will also rule over him. He will also stumble in Niuf and his wife will rule over him [517].

Accept Rebuke

A person that does not accept rebuke, is sentenced to death [295]. A person that hears rebuke and it is not accepted by him, he should know that he will have to brow from others [296]. It is permissible to push away with both hands a person that did not accept from you rebuke [297]. Through giving charity you will merit to accept rebuke [298]. As a result of not accepting rebuke a persons home is destroyed [371]. A person should rebuke himself each morning [466].

Prayer

Prayer that is done with happiness is desirable and sweet to Hashem [199]. A person that prays for his friend, through this Hashem doubles for him his goodness [198]. Prayers are better when your face is turned upwards [200]. A person that prays with strength, Hashem listens to his prayer [231]. A person that derives no pleasure from his prayers should pray with a tune [232]. Through happiness your prayers will enter the chamber of the King [233]. When a person wants to carry out a prayer, pray for the entire Jewish Nation [234]. A person has to pray for children and all those that come after him [235]. A person that prays with happiness, Hashem honors him and takes care of his oppressors [238]. When you request something, mention ancestral merit [239]. Prayers that are done with tears are accepted [240]. Shabbos and Rosh Chodesh are more auspicious times for raising prayers [241]. During prayer stretch out your hands as if your are receiving some object [242]. A person that is forgiving, his prayers are answered [243]. A person that is humble can cry out in prayer from his heart [276]. A person that prays for his friend and he needs that same thing, he is answered first [285]. A person that has the ability to pray for mercy for his friend and does not request this, is called a sinner [277]. For all things, regardless if it is a big thing or a small thing, pray about it [278]. [Pray Same Time as Congregation]; When the public prays it is a time of good will [279]. Before prayer give charity and bind yourself to the righteous of the generation [280]. A person that decides to plead in front of Hashem, through this he finds favor in Hashem's eyes [281]. A person should not raise his head to ask big requests in prayer when it comes to his personal needs, however when it comes to Torah and fear of Heaven, he should ask all he desires [282]. On days of rain, salvation multiplies in the world and merit defenders enter in front of Hashem [283]. A person should always advance prayers before the problems come about [284]. Through prayer a person can change his destined luck [366]. A person that prays with excruciation below, prosecutors can not prosecute him above [367]. Hashem is found in the Beit Knesset [368]. A person whose mind is humble, his prayer is not despised [454]. A person that is working on repenting should pray for rain and through this he is forgiven for his sins [458].

When a person is trying to pray and they do not allow him. When they confound him with all types of confusion and he needs to put in great effort just trying to pray. In such cases, even if he did not merit to pray properly, the effort, determination and self sacrifice that he put into the prayer with all his energy, are in itself a concept of sacrifices [453].

Even though we are pleading for so many years to return to Eretz Yisroel and we are still far from there, despite this not a single prayer or yell has been lost, even the smallest of the smallest. With each yell and prayer we capture one part and element of Eretz Yisroel. Until all these elements that we captured through prayer group together and then we will return to our land in the near future.

Even an individual that is very flawed and his yelling and prayers do not have the power to capture a piece or element of Eretz Yisroel, despite this his yells accomplish a lot. This is because his yells are considered a protest. Just like it is brought down regarding the laws of 'Possessing Lands', where as long as the former owner issues protests, the possession of the current occupier does not help at all. Therefore even though they have robed us of Eretz Yisroel which is our land and inheritance and we do not have the power to extract it from them due to our flawed actions, despite this each time that we pray and yell that Eretz Yisroel is ours since it is our inheritance, with this we are issuing a protest to the Sitra Acher, that they should know that their occupation and possession is not legitimate at all, since Eretz Yisroel is ours from our forefathers, and at the end of it all we will extract it from their hands with Hashem's help [528].

Specific Prayers

Any person that says the 'Vayichulo' prayer with devotion and prayers with devotion, the ministering angles request from Hashem to forgive him [360]. A person that answers 'Amen Yeh Shmeh Rabba' with all his energy, even if he has a taint of idolatry in him, he is forgiven [361].

Hisbodedute

All Jews are called children of Hashem. It is therefore fitting for us to talk and express all our suffering in front of Him, like a child complaining in front of his Father [38].

When a person is happy the entire day, it becomes very easy for him to dedicate an hour where he can break his heart and in front of Hashem. However when a person is sad and depressed, heaven forbid, then it is very difficult for him to do Hisbodedute and talk to Hashem [16].

The main spiritual techniques through which Rebbe Nachman merited to what he merited was only through excessive prayers, petitions, pleadings, appeasements and requests that he was very accustomed to pray and plead in front of Hashem. He would appease and petition Hashem with numerous types of pleadings and requests that Hashem would merit him in His great mercy and bring him close to His service. The main thing that helped Rebbe Nachman were the prayers that he prayed in Yiddish. He was very accustomed to set aside for himself a place where no people were to be found and he he would converse with Hashem in his native language, Yiddish. He would appease and petition Hashem and would request and plead before Hashem with numerous arguments and reasonings how it was befitting to Hashem to bring him close to His service. Rebbe Nachman was very, very accustomed to doing this and spent months and years doing so [253].

Aside from the many formalized prayers that Rebbe Nachman used to pray, the main thing were the prayers that he used to pray from himself. Meaning, his custom to speak from his heart in front of Hashem in Yiddish, where he would pray and argue in front of Hashem with many, many arguments, pleadings and requests, that he composed with his own mind and heart, as mentioned above that Hashem should merit his to His service. This was the main technique that helped Rebbe Nachman to reach the level that he reached. This we heard explicitly from his holy mouth [254].

It is not possible to fully rectify the lust for wealth, as long as a person did not merit to reach complete faith. Likewise it is not possible to merit complete faith as long as a person did not nullify his desire for wealth. If so where does he begin? Therefore the main method is to just yell to Hashem at all times and this is the start of all beginnings. Then Hashem will help him to merit all the rectifications at once [506].

Avoid Drinking

Through wine comes a lot of pevertedness [116]. Drunkenness causes exile it also causes spilling seed in vain [192], [209]. Through drunkenness a person falls from his spiritual level [207]. Through drunkenness a person falls into impure thoughts [208].

It is not befitting to drink wine or alcoholic beverages, only a little to expand the mind and even this only on Shabbos, Yom Tov and at celebrations of a Mitzva (Seudas Mitzva). This too can only be done when a person merits to bind himself to the 'true Tzadikim' that already merited to total and complete Kedushas HaBris. Through them any person can draw upon himself the holiness of the Bris which is an element of the holiness of Shabbos, which is the concept of the seventy aspects, which is the concept of the seventy souls of Yackov's family. Then specifically a person can drink a little wine on Shabbos and Yom Tov to make himself happy and expand his mind, in order that he can awaken and increase his experience of the sweetness of the holiness of the Torah, the holiness of the Jewish Nation, the holiness of Shabbos and get drawn upon him through the power of the true Tzadikim [502].

Good Midos

When a person is always forgiving, his sins will not be able to outweigh his merits [163]. Through being merciful your lusts will become nullified [197], [206]. A person that is forgiving, his prayers are answered [243]. A person that is forgiving, he is forgiven for all his sins [300]. A person that has thoughts about women can nullify them by stopping himself from misleading other people (Genevas Daas) [263]. A person that is humble can cry out in prayer from his heart [276]. A person whose mind is humble, his prayer is not despised [454]. Through humility a person becomes important, it also prevents him from falling from his spiritual level [413]. A person that has a humble mind it is as if he sacrificed all the sacrifices [428]. Embarrassment causes a person to fear sinning [477].

Cause Other to Repent

A rectification for spilling seed in vain is to make an effort to cause other people to repent [172]. A person that brings other people to repent, merits to sits in the heavenly academy and Hashem nullifies decrees for him [213]. In merit of a person that causes the nation to repent, there is no fear or controversy in the world [216]. A person that causes people to repent, is saved from jail [217]. A person that causes people to repent, is respected in the eyes of Hashem [218]. A person that causes people to repent, will merit to become famous amongst the Nations [219]. A person that causes the wicked to repent will merit to properly observe the Shabbot [220]. A person that causes the wicked to repent will not be harmed by snakes [221]. When you will teach the son of a wicked person the proper path, through this you will be able to nullify decrees [222]. A person that loves the Righteous, will be able to bring others to repent [225]. A person that brings people that are far from Hashem to serve him, the blessings are given over in his hands [244]. It is easier to bring youth back to Hashem then to bring older people [246]. It is a Mitzvah to cause other people to repent for all wrongdoings. If you are afraid that they will not listen to your words, you can go ahead and quote your words in the name of a different Tzadik, so they will listed to you [359]. Through going out to greet and important person, the ten saying with which the world was created are awakened, these are also awakened by bringing the far close to Hashem [369]. Someone who is in a position to warn and does not warn, is also held accountable for the downfall of his friend [370]. A person that does not have righteous levels and also does not have merit from his ancestor and wishes to bring people close to Avodas Hashem should guard himself from tests and should be especially careful not to make the wicked jealous [411]. A person that is empty from good deeds can not separate others from their wickedness [425]. One should be lenient when issuing methods of repentance to sinners [433]. A person that gets the public to do good deeds, becomes a partner with Hashem in Creation [445]. There is no comparison to the Mitzvah that a person does for himself even if it is great, compared to the value of a Mitzvah that bring merits to the public even if it is minor [446]. The main completion of 'faith' is by brining close those that are far from Hashem. This one merits through fasting. Then he merits that through his eating he unifies Kodsha Brich Hu and the Shichina face to face [489]. The main mercy that one must have on other Jews is to insert in them the 'truth' and through this remove them from their sins and bring them close to Hashem. [535]

Giving Rebuke

A person that rebukes the world without wisdom, through this he arouses, Heaven forbid, big exile and subjugation from the nations [292]. In a situation where you know they will not accept rebuke, leave them alone [290]. A person should never exclude himself from the group (when giving rebuke, he should include himself as well) [291]. When you rebuke people for not having rectified the sins of their youth (pegam habris), include yourself amongst them and through this your rebuke will be accepted [250]. A Jew that converted to another religion, do not rebuke him since it will not help [293]. Through rebuke judgments are sweetened and loving kindness is extended [286]. As long as there is rebuke in the world, satisfaction, goodness and blessing comes to the world [287]. Through the rebuke that you rebuke, you will rest in the grave without the suffering of Gehunim and you will merit Gan Edan [288]. A person that is afraid of certain people to rebuke them, in the end Hashem breaks him in front of them [289]. It is permissible to push away with both hands a person that did not accept from you rebuke [297]. A rebuker has to say his rebuke by binding his words to its source, then his rebuke will be accepted [372]. A person should rebuke himself each morning [466].

Forced Repentance

It is necessary to force the wicked through financial pressure to cause them to repent [346]. A person that abolishes perverts, through doing this he rectifies the sins of his ancestors [348].

Forgetfulness

Most people consider forgetfulness to be a big defect. In Rebbe Nachman's eyes forgetfulness has great benefits. If forgetfulness did not exist, it would be impossible to do any action in Avodas Hashem. If a person would remember everything that he passed through, he would be completely unable to pick himself up to do Avodas Hashem, no matter what. Additionally all the things that a person is currently dealing with would cause him great confusion. Now that forgetfulness exists, a person can forget all of this.

Rebbe Nachman himself used to act in the following way; everything that already occurred, he would consider over and completely finished. He would not allow it to enter his mind again at all, and did not confuse himself at all with previous events that already occurred and are now over.

This is a very great technique to use for serving Hashem. Very often a person experiences much confusion and great confoundment in his mind from events that took place in the past. This is especially true during times of prayer. While praying all his complexions regarding the past come to him, confounding and mix up his mind. Sometimes a person has confusions regarding his business dealings, daily life etc.., that he did not act properly regarding this and that, and he should have acted differently, or many similar perplexions.

There are also those that fall into confusion at the times they study and pray regarding the spiritual flaws they committed earlier, they are confounded with thoughts of how they acted improperly in front of Hashem, and many other variations of these thoughts, as is well know to each person. Therefore forgetfulness is a great method to prevent this. Immediately after something happened and is over, a person should remove and banish it from his mind completely, totally distracting his concentration from it and should not continue to think about it any more. Understand this technique well, since it is a very powerful method [313].

Take Each Day at a Time

Each and everything that Rebbe Nachman wanted to do in Avodas Hashem was very hard for him to perform with every existing type of heaviness. In the beginning it was very hard for him to sit alone in a secluded house for a few consecutive hours and occupy himself with Avodas Hashem. This thing was very hard for him at the beginning. However, Rebbe Nachman greatly strained himself, broke his urges and sat for a few hours each day doing Hisbodedus in a special room.

So too it was very, very difficult for him to perform his spiritual service each day. It was so hard for him that he could not carry this burden due to its heaviness, since it was very, very hard and heavy upon him. It was only through the following method that he was able to carry the yoke of his spiritual service. Each day he would think in his mind that he only has this day alone and he would not look at the following day and future at all, as if he only had this one day. Therefore he was able to carry the burden of the spiritual service of that day, since for a single day a person could accept upon himself all existing forms of worship, since it is only for one day. When Rebbe Nachman would finish the worship for that day, then the next day he would repeat this and accept upon himself the spiritual service of that day as well.

This is how he would act constantly, he would not think in his mind except about that day alone, and through this he was able to carry upon him the burden of his spiritual service that was very heavy upon him. Without this method, he would not have been able to carry it upon him at all, since he would maximize his Avodas Hashem with many forms of worship each day, all of which were done with great effort, toil and great heaviness. So much, that it would not have been possible for him to carry such a yoke were it not for the technique mention above, where he would not think in his mind only regarding that day alone [326].

A Little is Also Good

It is better for a person to fulfil a Mitzvah with his limited ability rather then to leave it aside completely [357].

Tikkun Haklali

A huge rectification for a nocturnal emission, heaven forbid, is to recite the following ten chapters of Tehilim on the same day that it happened, heaven forbid. These are the chapters: 16 Michtam Ldovid, 32 Ldavid Maskil Ashray Nisuyay, 41 Ashrai Maskil El Dal, 42 Kayal Tarog, 59 Lmnatzeach Al Tashches, 77 Lmnatzeach Al Yidusun, 90 Tefilah Lemoshe, 105 Hodu LaHashem Kirue, 137 Al Naharos Bavel, 150 Hallelue Kel Bkadsho. You should know for certain, that these ten chapters of Tehilim are very, very auspicious for rectifying this sin. A person that is careful to recite them as stated above does not have to be afraid at all any more, since it will for sure be rectified through this, since they are a very tremendous rectification [194].

Avoid Controversy

Through controversy one fall to immoral acts [332]. For Pgam Habris a person should Always chase peace [337]. It is fitting for a person to not listen or get involved in the controversy that exists between the Tzadikim, instead having faith in them. Contrarily, he should take this as rebuke when he hears about controversy between the Tzadikim, that he flawed the drops of his mind (Pgam Habris). For if his mind was not flawed, he would not think there was any controversy between the Tzadikim and it would not bother him at all [318]. Through involvement in controversy a person comes to Pgam Habris [339]. Through controversy one falls into immoral lusts [384].

Limit Dependency on Others

A person that wants to repent should be careful not to put himself in debt [439].

Faith

Through the lack of faith comes immoral thoughts [518]. The main existence of faith is only through Shmiras Habris [521]. There are those that have doubts about our 'holy faith' since they were not born in proper purity. Then there are those that added these thoughts upon themselves through their bad actions that they personally committed, since there are sins that place heresy in a person. Because all of this a person needs to be greatly embarrassed and have a broken heart. A person that has such thoughts and calculations against our holy faith, Heaven forbid, it is befitting that he should be very greatly embarrassed that he came to these thoughts through his sins. Through the embarrassment and and broken heart, he will nullify and expel the thoughts of heresy. Also it was already explained that a great recommendation for faith is to say and speak out the beliefs with his mouth [524].

Avoid Sins

Stealing

When a person touches the money of his friend illegally, this is an aspect of a 'flawed ruling' an aspect of 'producing wealth and not with legitimacy' through this one comes to Pigam Habris [538]. When you guard yourself from stealing, you will not fall from your spiritual level [543].

The Evil Inclination

A person's main Yetzer Hara is on immorality and this is the main impurity [40]. A persons Yetzer Hara only desires what is forbidden for him to do [134].

Desires and Lust

Lusts of the physical world are empty and passing, a person chases after them and when he finaly has them he relizes that it did not satisfy anything, leaving him empty as he was before. They can be compared to rays of light which appear like pillars they enter the home due to the radiance of the sun. It appears that one can grab these pillars of light. Yet when they are grabbed and grasped, there is nothing in the hand. All the desires and lusts of this world are exactly like this [12].

The Yetzer Hara is comparable to a man who runs amongst a crowd of people with his hand closed and no one knows what it contains. He deceives each person and asks him to guess what he is holding. To each person it appears that he is holding what he desires. Therefore everyone starts chasing after this man, since each person believes that his hand contains what he desires. In the end this man opens his hand and it is empty.

This is exactly how the Yetzer Hara deceives the entire world and gets everyone to chase after him. He deceives each person making him believe that his hand contains what he desires, each person according to his personal foolishness and lust. At the end the Yetzer Hara opens up his hand and it is completely empty since there is no one that can completely satisfy his lusts by following his Yetzer Hara [12].

A person that does not have an occupation in which he busies himself, this causes him to have excessive immoral lusts and he always speaks vulgarity [97].

The Yeter Hara only rules on what a person sees with his eyes [156]. Perfumes put lust in a person [309].

Do not enter into a debate with your evil urge since lengthening these thoughts even for the purpose of defeating them will strengthen them and pull the mind towards them [167].

The main lust for impurity is a result of the 'evil one's' thievery since he burglarizes and tunnels in the thoughts of a person with many plots, trickery and thievery until he brings him to an impure thought, Heaven forbid. This is why the negative commandment of 'Lo Tinuf' is written near 'Lo Tignov', since the main impurity stems from the thievery of the 'evil one'. This is an aspect of 'If you see a thief you complied with him and with perverts is your share'. The verse is rebuking; 'If you see a thief' which is the Evil Inclination, and you 'complied with him', through this 'with the perverts is your share'. In truth, it was fitting to be very cautious from this thief, since a person needs to greatly guard his thoughts so not to fall in the trap of this thief. But you - not only did you not guard yourself from him, you even 'complied with him', Heaven forbid and therefore 'with the perverts is your share'. Therefore a person needs to be cautious and greatly guard himself not to pursue the bad thoughts that the evil inclination places in his mind through his thievery and trickery. Instead he should try with all his power to expel and eliminate this thief from his midst. In truth a person has free choice to expel him since thoughts are in the hand of a person to direct them as he wills. This is the main situation of 'free will'. Fortunate is one who guards his thoughts, 'holy' he will be called [531].

This Lust is Nauseating
Rebbe Nachman said that he had countless tests, but in truth these are not tests at all. He said this is not a lust at all and whoever is truthfully wise, even if he is not Jewish, as long as he is truly wise, it is befitting that this lust should not be considered by him a lust at all. He then said, a person that is knowledgeable in the wisdom of biology and knows the organization of the organs according to the wisdom of biology, it is befitting that he should be disgusted by this lust with complete disgust. Regarding the disgustingness of this lust, Rebbe Nachman spoke a lot about. [314].

Rebbe Nachman would talk a lot about this subject, regarding the nullification and disgust of this lust. He said: It is not possible to discuss with people that have already physicalized themselves about the nauseation of this lust. Their bloods have become intermingled so much that their minds have become confounded, until they can not comprehend this at all and it does can not enter their heart how it is possible to be disgusted by this desire, therefore it is not possible to talk much about this. However a person that is even a little truthfully wise, can easily become completely disgusted by this desire. As Rebbe Nachman said; that this is not a test at all to a person that is truthfully wise. He then said that there must be a Kabalistic mystery to this, since in truth there is no lust at all. [406].

The Fight

Wicked people are also filled with thoughts of remorse and yet they do not even know what thoughts of repentance are. However this itself that they strengthen themselves in their wrong doing, is a direct result of their remorse. When thoughts of remorse enter their minds they strengthen themselves and try harder to do evil.

This can be compared to two men fighting. When one sees that he is being defeated by his companion, he gathers the remainder of his strength and starts fighting with all his might. Here too, when the evil sees a little good awakening it strengthens itself even more.

This is a big rule in serving Hashem. Every person according to their level and the amount of effort they are using to enter into the service of Hashem, according to this the evil inclination strengthens itself against them. One has to be wise about this and come up with plans how to wage war against the evil, each time it comes back and restrengthens itself. Fortunate is the one who merits to win this war [498].

Turbo

When many people talk against a person, the yetzer Hara gains the power to strengthen himself on the person being spoken upon and one has to ask Hashem for mercy to be saved from this [331]. A person that does not have righteous levels and also does not have merit from his ancestor and wishes to bring people close to Avodas Hashem should guard himself from tests and should be especially careful not to make the wicked jealous [411].

Baggage from Parents

Sometimes people inherit bad tendencies due to the actions of their parents [NS]. These too can be overcome [NS]. When a husband and wife constantly lie their children will oppose the true Tzadik and will also be Pogem Habris [3]. If a person marries for money, this marriage can bear inappropriate children [27]. So to if a person does not guard his eyes and looks at woman this can also cause him to have inappopriate children [34]. Children that are born through the use of impure names and black magic will grow up to be perverts [121]. A person that takes a position of power for himself by force causes his daughter to become a Zonah [128]. When a person has a relationship with a non Jewish woman he draws into himself impurity. Later on when he is with his wife and they have a child, that child will be a Mumar (habitual sinner) [130]. When a man or women thinks about a non Jewish man or women while they are together. If it is a thought of love for this non Jewish man or women then the child that is born form that relationship will end up converting outside Judaism [133]. A person that had a relationship with a non jew or with another man or had thoughts of idolatry will not have a Torah scholar for a son. If his son does learn Torah, he will forget it [143]. A person that has relationship with his wife during a time of hate, children that are born from this, end up converting themselves to a different religion [170]. A person that takes a position of power for himself, through this his daughter becomes a prostitute, heaven forbid [175]. A person that has impure thoughts about a non jewish woman, causes his children to not be able to learn Torah [275]. Children of perverts will need to make use of witchcraft [376]. Children that are born as a result of witchcraft will be perverts [377].

A person has to pray for children and all those that come after him [235].

Damage of Sins

General Pigam Habris

Pgam Habris is the main impurity [40]. A person the desecrates the Bris it is considered as if he desecrated all the Mitzvos [108]. A person that is Pogem Habris has his ability to pray taken away from him [39]. Through immorality comes forgetfulness [103] and loss of memory [542]. Through Niuf a person losses his memory [125]. Through immorality comes A person that does not have memory, this is a sign that he did not rectify the sins of his youth (Pgam Habris) [126]. Hashem does not perform miracles for a pervert [122]. Through Niuf a person becomes imprisoned or gets an illness where his feet hurt [127]. Dangers while traveling occur because of Pgam Habris [136]. Haughtiness stems from not having rectified the sins of the youth [147]. The sin weakens the strength of a person [212]. Perverts are for the most part opponents of the Tzadikim (In general most perverts are opponents of the righteous [269]. Most of the embarrassments and humiliations that come upon a person are a result of the sins of his youth (Spilling seed) [301]. Rain is prevented due to Idolatry, Niuf, for a Tzadik that was not mourned properly and from those that invade the livelihood of others [306]. Through immoral acts comes poverty [307]. People can not stand an old pervert and in the end he becomes humiliated in his own eyes [310]. Through Pgam habris a person does not have a way of earning a livelihood [325]. Through the love for women a persons honor is taken away. His wife will not be able to become pregnant or will miscarry. It also can cause the child to die at birth [327]. A person that does not rectify the sins of his youth (Pgam Habris) becomes depleted [333]. Through impurity (niuf) Tzadikim fall [336]. Through impurity people become subjugated under scuffing (clowning-mocking) officials and end up in debt [341]. Due to the sins of immorality and witchcraft the Tzadik passes away [344]. Through immorality a person looses his sensitivity of embarrassment [345]. A person that did not rectify the sins of his youth, due to this he is troubled with anxieties [349]. Children of perverts will need to make use of witchcraft [376]. When a person commits a sin, he later regrets it since the holy spark is still in him. However when a person is Pogem the Bris he does not regret it afterwards since the holy spark has already left him [378]. Through being a pervert a person can get jailed or fall ill with leg pains. Also damaging spirits rule over him [383]. Immoral lusts lead to constipation which in turn leads to leprosy [385]. Danger while traveling is a result of immoral sins [388]. Through immoral sins one is led to the sin of murder [390]. A person that did not rectify the sins of his youth (of Pgam Habris), through this he ends up in jail [415]. The Tzadik passes away due to the immoral sins and use of witchcraft of the generation [469]. One who chases after the desires of his heart, through this you will find him alluded to in all the passages of the Torah - disparagingly [515]. All suffering and exile come from Pigam Habris, May the Merciful One save us [534].

The main cause for the punishment where the convicted is sentenced to be clothed in clothing of excrement, Heaven forbid, is only through Pigam Habris. As it says "and Yehoshua was dressed in clothing of excrement" and the Sages said it was because his sons had married non Jewish women, This is because Pigam Habris can be identified through a persons garments as manifested in the concept of "also at the edges of your garments, blood from clean impoverished souls can be found", which is the concept of Pigam Habris, which is considered as if he spills clean blood, Heaven forbid. Therefore the main rectification of the garments, which is the concept of 'white garments' is dependent on Tikkun Habris [533].

Impure Thoughts

A person must guard his mind from impure thoughts. The main thing is to guard the mind so he does not sour it. This is done by not thinking impure thoughts or having lusts, which are a form of spiritual Chumetz, that come from the domain of death. One must growl at these thoughts that come from the Other Side, that they should not come close to him. Meaning, he has to guard himself and not let these thoughts enter his mind [42]. A person that starts controversy on the Tzadikim, it is a sign that he has bad thoughts [304]. Impure thoughts come from the breaking of the Vessel of Chesed and according quantity of the sparks is the amount of impure thoughts [340].

A husband's thoughts effect his wife. When a person has immoral thoughts, it causes his wife to also have impure thoughts. Through his wife having impure thoughts the Klipos come and defile her in her dreams, causing her children to die [35].

It is impossible that some impurity will not stick on a person from having impure thoughts in his heart [50]. Once a person has committed a sin, if he then decides to commit that same sin again, even if did not end up doing so, he is punished for the thought [328]. The lust for impurity can only be removed from a person by distancing the sight of his eyes and his thoughts from this subject [335].

Impure Sights

One who gazes at even the heel of a woman or even at his wife while she is a Nidah will have inappropriate children [34]. Through seeing with the eyes the heart desires [49]. The Yeter Hara only rules on what a person sees with his eyes [156]. The main part of Niuf is dependent on the eyes and though observing the Mitzva of Tzitizis which is the 'concept of eyes', it is a big protection from this [324]. The lust for impurity can only be removed from a person by distancing the sight of his eyes and his thoughts from this subject [335]. Looking Effects Physical Body - One who looks at nakedness, his organ twitches [513].

Impure Speach

Cursing and swearing causes bad thoughts [154]. Through flattery a person comes to vulgar speech (Nivul Peh) and so too the opposite [264]. A person that speaks vulgarity, it should be known that his heart thinks evil thoughts [395]. Through vulgar speech comes flattery [396]. Due to the sin of vulgar speech harsh decrees and suffering are renewed, Jewish youth pass away heaven forbid and orphans and widows cry out and they are not answered [397]. A person that utters vulgarity with his mouth, even if he had a decree of seventy years of prosperity, they now change it to bad. They also deepen Hell for him. This also applies to a person that hears the vulgarity and remains silent [398]. It is more severe to say with ones mouth that he will do an impure action then to actually do one [399].

Adultery

A person that has a lot of haughtiness will in the end stumble with adultery [28]. Through falsehood a person can come to commit adultery and murder. He will also cause other innocent people to stumble in these sins and will even attempt to show how these actions are permissible acourding to the Torah [7]. A city that does not offer hospitality to passerbys, will come to adultery, which will eventualy brings death upon the city [8]. When a person has relationships with women other then his wife, it causes his wife to commit adultery on him as well [36]. A person that has a relationship with a married woman in the end will come to committing an act of murder [106]. When a person cheats on his wife it causes her to see impurities in her dreams called 'Marin' [112]. Through Niuf a person becomes imprisoned or gets an illness where his feet hurt [127]. Anger and Znus of a woman, destroys her home [145]. Niuf of the wife destroys the household [168]. Traveling leads a person to Lashon Hara, idolatry, adultery and murder and these sins ruin ones livelihood [274]. Through adultery comes killings (genocide) [382]. A woman that is seduced to commit an immoral sin, even if it does not end up taking place, the request itself causes a negative mark in her [389].

Zera Livatala

By emitting seed in vain a person creates Klipot (impure spirits) that dress themselves in other people who then act hostile, create controversy for him and cause him suffering [107]. A person that spills seed in vain, it is as if he brought his children as a sacrifice to a strange deity, he also gets sentenced with the punishment of stoning (Skilah) [102]. A person that does not have memory, this is a sign that he did not rectify the sins of his youth (Pgam Habris) [126]. Haughtiness stems from not having rectified the sins of the youth (Pgam Habris) [147]. Drunkenness causes exile it also causes spilling seed in vain [192], [209]. Most of the embarrassments and humiliations that come upon a person are a result of the sins of his youth (Spilling seed) [301]. A person that spills his seed causes there will remain no money in his pockets [381]. A person that did not rectify the sins of his youth (of Pgam Habris), through this he ends up in jail [415]. A person that excretes Keri, in the end will walk naked.[544]

Keri

Sometimes keri is caused when a person falls from his level of faith in Hashem [9] [22]. It can also be caused due to sadness [17] and depression [25], acting with light headedness [19], scoffing and mockery [20], and through empty excessive talking, vulgar speech [21] and speaking about impure things [22]. Eating certain foods such as garlic and eggs can also lead to keri [18] and a person should refrain from eating these before going to sleep [NS]. Children die, heaven forbid through the seeing of Keri [205].

A person that is careful from eating food who's kashrus was questionable enough that it had to be asked to a rabbi, will be saved from the impurity of Keri [23].

Humiliation come because of Keri [193].

A candle flame diminishes the control of the external forces [24] and might help if a person is sleeping alone in a room [NA].

Speech that a person talks in half words, when he does not enunciate the words clearly clearly, this concept is the same concept as Keri [81].

One who robs his friend, through this they contaminate him with the impurity of Keri [166].

Mishckav Zachor

It is forbidden to teach merit on a person that has transgressed the sin of having relationships with other men [98]. A person that transgresses the sin of Mishkav Zachor (Homo..), though this he gets caught in imprisonment [105]. Due to the sin of having relationships with other men, one becomes caught and locked up [183]. Through Mishkav Zachor (Relationships with other men) a person comes to thoughts of idolatry [131]. A person that had a relationship with a non jew or with another man or had thoughts of idolatry will not have a Torah scholar for a son. If his son does learn Torah, he will forget it [143]. Haughtiness leads to the lust of Mishcav Zachor. It also causes anger [146]. Through tremendous haughtiness a man is lived with like a woman [179].

Relationships With Non Jews

A person that has a relationship with a non Jewish woman, gives over all his substance to the Other Side [104]. One that has a relationship with a non Jewish woman, it is considered as if he intremaried [118]. When a person has a relationship with a non Jewish woman he draws into himself impurity. Later on when he is with his wife and they have a child, that child will be a Mumar (habitual sinner) [130]. A person that had a relationship with a non jew or with another man or had thoughts of idolatry will not have a Torah scholar for a son. If his son does learn Torah, he will forget it [143]. Through immoral sins with non jews, comes the decree of obliteration [174]. A person that has impure thoughts about a non jewish woman, causes his children to not be able to learn Torah [275].

A person that has immoral thoughts about non Jewish women brings himself to have thoughts of idolatry as well [132]. When a man or women thinks about a non Jewish man or women while they are together. If it is a thought of love for this non Jewish man or women then the child that is born form that relationship will end up converting outside Judaism [133]. When a person is accustomed to falsely misleading others (Genevas Daas) it causes him to have immoral thoughts about non Jewish women [148]. When impure thoughts of a non Jewish woman come to a person, he should know that he will experience some sort of fall or an illness will come on his wife and children [160]. A person that has an inappropriate thought regarding a impure acts with a non jew, should know that he will soon experience some kind of fall or some illness will come on his wife or children [178].

Causing Others to Sin

A person that convinces and misguides his friend from the path of good will not be able to stand against his enemies during a time of fighting and war [120]. A person that sways his friend from the proper path, a fire will come upon him [449].

Using Witchcraft

Children that are born through the use of impure names and black magic will grow up to be perverts [121]. Immorality comes through making use of impure names and witchcraft [171]. Due to the sins of immorality and witchcraft the Tzadik passes away [344]. Children that are born as a result of witchcraft will be perverts [377]. The Tzadik passes away due to the immoral sins and use of witchcraft of the generation [469].

Teshuva

Repentance brings healing to the world [364]. Before a person does Teshuva he does not have any existence and it as if he does not exist in the world, since it would have been preferable that he had not been born rather then him being born. When he comes to purify himself and do Teshuva then he starts to exist [139]. Through Teshuva livelihood comes easily [273]. A day that a person does repentance is above the dimension of time and raises all the days from the constrictions of time. Yom Kipor is also above the dimension of time [294]. Through Bina (logic) one merits Teshuva [303]. Through keeping Shabbos one draws upon himself the light of Moshiach, this also takes place through Teshuva [308]. (Through properly guarding the Shabbot, a person draws upon himself the light of Moshiach, this also happens through repentance [308].)

When a person is very stubborn and refuses to do Teshuva, he brings upon his life a huge fracture that can not be cured [152]. It is not possible for a person to know during his lifetime if his repentant's was accepted [352]. Repentance done out of fear of punishment causes intentional sins to become considered like accidental sins. However repentance done out of love for Hashem converts intentional sins into merits [365]. Hashem creates pathways in the ocean to bury our sins and release our merit [373]. Through the repentance of a single man, he brings forgiveness for himself and for the whole entire world [374]. A person that does Teshuva with all his heart, Hashem gives him a heart to know Him [438]. The Nations Are Near Repentence [441]. Also through repentance the great lust is nullified [455]. Through repentance the spirit of Moshiach blows on the decrees of the nations and nullifies them [456]. When the Jews fast they are not answered until there are wicked people also found in the group [457]. A person that is working on repenting should pray for rain and through this he is forgiven for his sins [458]. Repentance brings close the Final Redemption and lengthens the days and years of a person [460]. From the time a person commits himself to do Teshuva, his prayers are accepted, even though he did not do the actual Teshuva yet [468].

Even when one falls tremendously to wherever he falls, may the Merciful One save us, it is forbidden for him to give up on himself. Teshuvah is high, even above Torah. Therefore despair does not exist in this world. If a person merits all his sins we be transformed into merits. It is a rule, that from all falls and stumblings that exists in reality, one can easily return to Hashem since there is no boundaries to His greatness. One main thing that everything is dependent on is that a person should not give up from crying out to Hashem, begging and pleading to Him at all times [475].

Running and Returning
When a person wants to travel in the paths of Teshuva, he needs two expertise. He must be an expert in 'running' and 'returning', meaning in the elements of advancing and receding, which are the concepts mentioned in the verse "If I ascend up into heaven, You are there; if I make my bed in hell, behold, You are there." Meaning, it is not possible for a person to do Teshuva unless he is firm and strong in his mind, that he will constantly serve Hashem regardless if he is holding on a high level, relative to his stature where he is in a state 'advancing', in line with the concept of 'If I ascend up into heaven, You are there' or whether he falls from his level and is now holding on an extremely low small level, in the pits of hell, Heaven forbid. Despite this he must not let himself despair and instead should strengthen himself and grasp on to whatever service of Hashem he can at that point, in line with the concept of 'if I make my bed in hell, behold, You are there'. Even in in the lower realms of Hell, Heaven forbid, even there Hashem exists and is willing to hold a person's hand, allowing him to come close to Him, even from there. When a person has these two expertise, then he goes in the paths of Teshuva and merits the Glory of Hashem and then Hashem's right hands is stretched to accept his repentance [321].

Signs

A person that does not have memory, this is a sign that he did not rectify the sins of his youth (Pgam Habris) [126]. When a person has anger issues it is a sign that sins outweigh his merits [302]. A person that starts controversy on the Tzadikim, it is a sign that he has bad thoughts [304]. When a person accidentally breaks a vessel, it is a sign that he is a sinner [305]. A person that can not nullify his evil inclination by dragging him the the Bais Medrash, should know that he is still withstanding in his wickedness [356]. A person that speaks vulgarity, it should be known that his heart thinks evil thoughts [395]. Through brazenness there is no rain, it also an indicator that the brazen person has sinned and will stumble in future sins. It is permitted to call him a wicked person and hate him and emanates from the 974 generations [414]. When you commit an act of damage, that is a sign that the evil urge dominates you [448].

Focus

Through the suffering that comes to a person he can understand and figure out what sins he has to rectify [151]. Through laziness it appears to a person that the path or repentance is hidden from him [450].

Confession

A person that does not confess his sins, has fear fall upon him [162]. A person that does not confess his sins, fear comes upon him [181]. A person that does not confess his sins will be troubled with anxieties and sighing [180]. A person that confess his sins will merit that he will not have to sell any of the inheritance he received from his forefathers [249]. A person that says he did not sin, is degraded by all [330]. Hashem Is appeased through confession and it is similar to having created an alter and offering a sacrifice [375]. Any person that confesses has a share in the World to Come [429]. A person that confesses, hashem loves him free love and removes from him His anger [440].

Regret

When a person commits a sin, he later regrets it since the holy spark is still in him. However when a person is Pogem the Bris he does not regret it afterwards since the holy spark has already left him [378]. A person that commit a sin and regrets it, he is forgiven for all his sins [434].

Do Not Fall From Past

Sometimes a person can fall, Heaven forbid because of 'truth' itself, since he knows in his soul that he has flawed and destroyed much and now he is also holding where he is. Therefore the the 'evil one' entices him through this 'truth' to completely destroy himself. This is a common occurrence amongst people and many have completely lost their existence through this 'truth'.

However the true Tzadikim have already revealed to us that the 'truth of the truth' is not like this. Rather a person has to strengthen himself with Hashem at all times and to actualize the concept of "If I go to heaven You are there and if I lay in Hell, You are there". That even in the pits of Hell, Heaven forbid a person should know and believe that he is still close to Hashem and no despair exists in the world and even from there it is possible to truthfully draw close to Hashem.

Certainly a person needs to guard himself from sin, even from the most minor flaw. Despite this even if a person has stumbled as much as he stumbled, even tens of thousands of times, Heaven forbid. Despite this, at each and every second the loving kindness of Hashem continues and it is possible for a person to draw himself close to Hashem at any time regardless of where he is holding. The greatness of Hashem is immeasurable and through Teshuva, crying out, prayer and much pleading everything can change for the better as in the concept where "sins transform into merits". This is the essence of the 'truth of truths' [527].

Growth

When a person first repents for his sins, he can then come to love Hashem [5]. When a person repents with all his heart, Hashem starts paying attention to his desires and requests [150].

Patience

Teshuva requires patience. As the Sages wrote that a person who comes to do Teshuva is given help from above but first he is told to wait. Therefore when a person wants to do Teshuva, even though he has to hurry and flee for his very life to escape from the darkness, despite this he has to be extremely patient and proceed with great measure according to how he is instructed by the true Tzadik, since it is not possible to enter the realm of Holiness all at once [319].

A person that starts to serve hashem, Hashem tells him, "I know that your desire and will is to serve me, but what grantee do I have that tomorrow you will not leave me. If so, how can I bring you close to me just because of the desires that you desire? How will I right away reveal to you the hidden mysteries? Rather do it this way; first love me and fulfil all my commandments, even though you do not understand the meaning behind the Mitzvos. Serve me simply without any knowledge. When you serve me like this multiple times, then I will trust you and reveal to you the reasoning and wisdom of each and every thing. I will then bring you close to me with all sorts of friendship, since the time that you have served me in the past is a guarantee that you will not leave me for sure [354]."

Proceed With Balance
Even though a person has to be very - very quick in serving Hashem, to constantly push himself at every instant to accomplish a lot of holy service, since the main thing is action; to study a lot of Torah, to perform many Mitzvos and to do much prayer, begging an pouring out your heart in front of Hashem and so too with all other actions pertaining to the Service of Hashem. Still, do not become frightened when you see the Holy books describing many different holy services. Do not become frightened from this and say to yourself "When will I be able to accomplish even one of these described actions, certainly all of them". A person has to insure that he does not become confounded, trying to grab everything at once, rather he should proceed with ease and measurement, little by little. He should not become completely confused and confounded since he wants to do and grab everything all at once, due to this becoming completely confused. Just like when there is a fire, heaven forbid, due to the confusion people grab things they do not need. Instead a person should act with measurement and calmness, little by little [402].

Teshuva is Continuous
A person needs to constantly hold on to the attribute of Teshuva, since even at the time when a person is confessing and saying "I have sinned", even this he is not able to say with complete purity and without personal agendas. It comes out that he now has to do Teshuva for the first time he did Teshuva [320].

Obstacles and Opposition

When people want to become righteous and enter the service of Hashem, they often have to go through a lot of confusion and tremendous opposition [453]. When a person gets confounded by confusing thoughts, if he strengthens himself and tries to perform the best he can under the circumstances set by his mind, often Hashem will send him supportive thoughts afterwards [37]. "Thought only goes after the worshiper" (Explanation: A person that serves Hashem, it is after him that foreign thoughts chase after to confuse him, more then other people. This is the meaning of 'Thought only go after the worshiper') [230]. Achieving livelihood, enemies, illness and excessive wealth are the obstacles that prevent a person from reaching completion and the proper goals [447].

Confusion

Tests

A person who has an opportunity to commit a sin and does not do so, they perform a miracle for him [110]. Through passing a test, they make a miracle for him [265]. When a person is placed in a test, he should know that if he is victorious and passes the test, Hashem will perform a miracle for him [268]. One who withstands a test of Niuf will merit enormous wealth amongst his enemies [270]. Tests are in order to strengthen a person and make him famous [412].

Falling

When a person falls from his spiritual level, he should not despair and instead should pretend that he had never started yet before and is not first starting [NA]. This method was used a lot by Rebbe Nachman himself who was accustomed to start each time from the beginning when he would occasionally fall from his spiritual level. Instead of despairing, he would would restart from the beginning as if he had never started entering the service of Hashem, as if only now he was first starting. So too each and every time, his custom was to start from scratch. Sometimes even in a single day he would fall from his spiritual service a few times, each time restarting from the beginning [201]. Sometimes a person can fall from his spiritual level when he reaches old age [391]. Thorough collecting taxes a person can fall from his spiritual level [392]. When a person slips and falls down, this is because he strengthened himself to commit a sin [393]. A person falls due to lusts for wealth [394]. Thorough jealousy a person can fall from his spiritual level [409]. Through jealousy one does not go on a straight path. Sometimes he is able to pray and study with devotion and other times praying and studying is like a heavy load for him [410].

Each and every thing he accomplished was with great effort, major dedication and self sacrifice. There was not a single spiritual practice that came to him easily. Rather each and every spiritual practice came to him only though tremendous effort, where he would strain himself time after time for each and every element of his spiritual service. He had countless ups and downs, thousands and tens of thousands, without count or number.

Suffering

Sometime the punishment of death by Kares is exchanged for poverty [272]. Loss of money atones for the body [363]. This that we see that a person who starts serving Hashem often suffering comes upon him, this is because he started out of fear of justice [353]. These are the people that do not see the face of Gehunim; those that suffer from extreme poverty, those that have illness in their intestines, someone who has creditors, and those that live under the pressure / burden of the government [362]. Through favors that you take from your friend, through this you also suffer pain for the sins he committed [400]. When suffering comes to the world, a person should think that this suffering came about due to his sins [431]. When a person sees or hears that suffering came to a Gentile, he should think thoughts of repentance [432]. Sometimes when a person starts repenting suffering comes his way. This is because he procrastinated from repenting until now [435]. When suffering comes to you, analyze your deeds [443]. When a person is undergoing a hardship, Heaven forbid, then the 'truth' is flawed. He therefore has to guard himself even more so he does not become trapped in any mistakes and falsehood due to his suffering, Heaven forbid [491].

Chizuck

Never Give Up

I have noticed how now in the thickness of the exile and darkness, at the time proceeding the arrival of the Moshiach, there are many of our Jewish brothers that greatly yearn to serve Hashem, however it appears to them that they do not have any hope, heaven forbid [509].

Everything Part Counts

All movements, thoughts and actions that are done for any act of Holiness are counted and recorded. There is no movement or thought whatsoever that is lost. When a person merits to break through all the obstacles and finishes an act of Holiness, then all the movements, thoughts and confusion that he had to deal with before he managed to pass and break through all the barriers, are then turned into very holy and high spiritual elements. When he was deliberating whether to perform this act of Holiness and the obstacles were surrounding him from all sides, all these obstacles, thoughts and movements are then recorded above for his benefit. Every single movement that he had to take before managing to perform the Holy act is taken into consideration. Fortunate is one who merits to jump over all the obstacles and manages to perform an act of Holiness [311].

Even Attempts Count

A person that wants to do good deeds and he has obstacles, Hashem rewards him as if he did them. However a person that does not do according to his ability, he gets punished for this [444]. When people want to become righteous and enter the service of Hashem, they often have to go through a lot of confusion and tremendous opposition. Due to the great confusion and opposition they can not even settle their minds to see how they should act and move forward. Everything they want to do related to the service of Hashem, is hard for them to do properly. Know, that this in itself that they trying hard and determined to do an act of holiness or to purify themselves with some purification, even if they do not end up finishing it properly, the effort and determination by itself is the same concept as the offering of sacrifices.

This is the same with all other actions of Holiness and purification that a person does to purify himself. Even if he does not merit to purify himself as properly as he wished, the actual suffering and confusion that he had to undergo in his attempt to purify himself, although it did not work out, this in itself is the same concept as sacrifices.

Therefore a person must always try to do his part and place great effort into serving Hashem according to his abilities. Whatever a person can do, he should do. Even though it is very hard, appearing to him that they are not allowing him to proceed and that he is being greatly distanced. Even if he is not able to properly perform any action of Holiness, still he must do whatever he can and Hashem should do what is fitting in his eyes [453].

Holding the Weapons in Your Hands in Itself is a Victory
A person whose intention is for the 'truth' and girdles himself in battle for the sake of the 'truth' - he is always victorious. Any time a person takes any action for the battle of this Mitzvah, he is immediately victorious, since his intent is purely for the sake of Heaven. Even if he does not merit to completely win the battle, despite this, this in itself that he is holding weapons in his hands to do battle against the enemies of Hashem, the Yetzer Hara and his forces, this in itself is called a victory. Each and every action and even a slight movement that a person strengthens himself and does to do the will of Hashem is very precious in His eyes and immediately he is very victorious with a true eternal victory. This is the only true victory, since this victory will last forever as "there is no good intention that is lost". This is eluded to in the holy Zohar in regards to the four species of the lulav. It says there: "Who is victorious? The one who holds weapons in his hands". Since as soon as a person holds weapons in his hands to battle those that oppose him from reaching the 'truth', with this alone he has already conquered much [508].

Tourtured Servents Deserve the Greatest Reward
Once a king sent three men to a foreign country with hidden message for a different king. They had to pass amongst countries that were hostile to the king. The first messenger acted with wisdom, completely hiding his mission. He passed through the entire hostile country and they did not even perceive that he had a hidden message. When the second messenger passed thorough, the hostile countrymen realized his mission, they understood he carried a hidden message and captured him so he would reveal it. However, he managed to act with wisdom or strength and escaped from their hands. When the third messenger passed through they realized his mission as well, they understood he had a hidden message. They captured him and tortured him with all types of tortures, numerous times. Regardless of all the tortures, afflictions and great suffering they inflicted on him, he did not speak a word, passing the test and not revealing the hidden message. Once they saw that nothing was working, they let him go as they thought he must not know anything. He then traveled and came before the king.

They were pondering which of the above three messengers deserved a greater reward. Some said, the first messenger deserved the most since he acted with wisdom and completely concealed his mission. Others said, the second messenger deserves more since they already caught him and despite this, he managed to escape through his wisdom or strength. The king then said "the third messenger deserves a greater reward then all of them since he had already become caught in their trap and for sure he also wanted to conceal his mission but had not managed to do so. He was then captured in their hands and they tormented him, torturing him with suffering and afflictions. Had he revealed even one hidden message, everyone would have chased after him in honor. Despite this he withstood the test and and did not reveal a thing. Therefore he deserves a greater reward then them all" [512].

Protest Through Prayer
Every person must strengthen himself each time with prayer, pleading, Hisbodedute and screaming to Hashem, regardless of what happens and regardless of what he goes through.

Even if Heaven Forbid he sees that he is not accomplishing anything with his prayers and on the contrary, the bad is overwhelming him even more. Despite this, he should know and believe that he is accomplishing a lot with his prayer and yelling. For in the very least, his yelling and prayer is an aspect of a 'protest' which is mentioned in the laws of 'property acquisition', that as long as the original owner protests, the occupation of the the new party on the property is not worth anything. It is the same thing regarding this since the holiness of every Jew is an aspect of the holiness of Eretz Yisroel. When the bad overcomes a person through bad desires and bad traits, this is an aspect of them Heaven Forbid trying to exile him from dwelling in the inheritance of Hashem, which is Eretz Yisroel. Even though all attempts he makes to return to his holiness are blocked due to the great instigation that they instigate him with and he is unable to properly strengthen himself against them. Yet when despite this when he strengthens himself with prayer and screaming to Hashem, it causes that they can not exile him and conquer his share in Eretz Yisroel, Heaven Forbid, under any circumstance because his prayer and screaming is an aspect of a 'protest' and through this, the Sitra Achra can not take over his inheritance, Heaven Forbid, under any circumstances, since an 'occupation' is not worth anything when there is a 'protest' against it [540].

Singles

Shiduchim

When people talk about a Shiduch even if nothing ever comes out of it, this in itself is from heaven and this Shiduch effects both him and her [124].

A person who did not get married by the time he is twenty, will have to deal with impure thoughts for the remainder of his life [53]. Someone who does not have a wife, is not a man, it is as if he spills blood and diminishes his spiritual form [115]. Seven people are considered excommunicated and one of them is a person without a wife [117].

A person that marries a woman for the sake of her money, will have inappropriate children. He will also lose the money after a short period of time [27]. A person who married a woman that is not appropriate for him, it is as if he plowed the entire planet and then seeds it with salt and when Hashem brings down his Divine Presence, he testifies on all the tribes but does not testify about him [109]. A person who marries a wicked divorced woman, she ends up burying him [113]. Sometimes through Shiduchim that are not appropriate one for the other, one of them dies [114].

Someone who is having a hard time finding his Zivug should recite the Song of the Sea with concentration [62]. (Shiras Hayam = Shemos Chapter 16 Verse 1 - Verse 21). Reciting the Blessing of the new moon is a Segulah to help a person find his Zivug [63]. A person that is having a hard time finding his Zivug should make a habit to recite the Offerings of the Nissim [64].
(Karbanos Hanessim = Bamidbar Chapter 7).

Through prayer a person has the ability to change the Zivug that was declared for him in Heaven [164], [228].

Widowers

A person who's wife passed away should recite the Torah section pertaining to the Usham sacrifice each day, until he marries another woman. (Parshas Usham = Vayikrah Chapters 5 verse 20-26 and Chapter 7 verse 1-10) [10].

Divorce

A person that divorce his wife will not have success [60].

Married

Nidda

One who gazes at even the heal of his wife while she is a Nidah will have inappropriate children [34]. A person that does not separate from his wife at the time when she is likely to be become a Nidah, even if his children are like the sons of Aharon they will die. Someone that does separate, will have male children that are worthy of issuing Halachic rulings [138].

When a Niddah sees blood coincidentally, it is due to the sins of the man [93]. A woman that is imodest, through this she does not have a set period and she sees a lot of blood [95]. A woman that has a lot of blood, should write the letters 'Lo Echad' and carry it on her [94]. A segulah to establish a set period for a woman is through the Mitzvah of hosting guests [91]. A woman that does not have a set period should fast [92].

A woman that sees a lot of blood, it is because she over talks. She should not decorate herself in front of people, she should rinse herself in the water of springs, she should not over stress herself, also her husband should be carefully with ntilas yadayim, also she should not get angery, additionally after immersing inn the Mikva she should give Tzedaka, also her husband should study Masechet Nida and then say the Shir shel Yom, she should also rinse herself with the things that come up from the river nets, also she should drink goat milk, also she should rinse herself with ???Notzat??? from goats and smoke herself with Frankincense [176]. A person who does business with the nations during their holidays or even not during their holidays but supplies objects for their idols, through this he causes his wife to see blood right around the time she goes to the Mikva [177].

Shalom Bais

At times there is no peace in a persons home and his entire family if bickering with each other. It should be known that there are demons in the house that are causing all of this and through this much suffering comes to his family [119]. A person that has relationship with his wife during a time of hate, children that are born from this, end up converting themselves to a different religion [170].

Keeping Halacha

By having marital relationships on days when it is forbidden to have relationships, through this a person gets sent to prison [100]. Through having marital relationships on the days when it is forbidden to do so, through this one gets locked up [184]. Having relationships with wife in an unholy way causes fires [111]. When a man or women thinks about a non Jewish man or women while they are together. If it is a thought of love for this non Jewish man or women then the child that is born form that relationship will end up converting outside Judaism [133]. All the children that merit to be born in holiness according to the laws of our holy Torah, all of them are an aspect of 'Tikkun Habris'. Therefore the inheritance is passed over to the children since money and livelihood stems from the aspect of 'Tikkun Habris' and through this that his sons are an aspect of 'Tikkun Habris' they receive his inheritance and efforts. Through this a rectifications is brought for the soul of the deceased [530].

Zivug Bkedusha

A person that sanctifies himself during permissible relationships through modesty, will have male children [32]. When a man and wife wash their hands and give Tzedukah before Tashmish they remove the spirit of impurity from the children they create [44]. A person that stops himself from living or sleeping with another couple in the same house will merit to have his kids marry into families of Kohanim and important respected people [123].

It is very necessary to sanctify oneself at the time of relationships since the entire world is dependent on this. The entire world was created only for the honor of Hashem and the main revelation of Hashem's honor is through procreation, when humans are born and multiply, since it with them that this honor is dependent. Therefore when a person sanctifies himself and has intentions to birth a child that will raise the honor of Hashem, then a spirit of holiness is drawn upon the child and he merits that his children will be righteous and Hashem's honor will be increased by them, thereby alowing the entire world to continue to exist be because of this. Heaven forbid, the opposite is also true and then the children that are born are not appropriate and Hashem's honor is not increased by them. It comes out this was all caused because he did not sanctify himself. It therefore considered as if he destroyed the entire world, since the main existence of the world is through the above mentioned honor and this honor is dependent on procreation [532].

Pireshus

Abstenents from marital relationships is counted like a fast [186].

The illness of spitting blood is caused through not fulfilling the mitzvah of unah on the night his wife goes to the mikva [88]. A person that acts with abstenents and then goes back from his abstenents, through this he falls into even additional lust then he had before he began acting with abstenents [185].

Higher Levels

Rebbe Nachman said; relationships of a True Tzadik are very difficult for him. It is not enough that he does not have any lust at all, in fact the opposite he has real suffering from this, equivalent to a baby at the time of his Bris. It is exactly this pain that a Tzadik experiences at the time of a relationship and even more. A baby does not have knowledge, therefore his suffering is not that great. However a Tzadik who does have knowledge, his suffering is greater then that of the baby. This was to Rebbe Nachman a simple thing and he said that any person can merit to reach this level. As it appears from his words, his own holiness was much higher and greater then this [405].

Wife

Sometimes a woman can not get pregnant since she is very haughty and too into her appearance [146]. In merit of the women avoiding impurity, Moshiach will come, people will not need to rely on one on the other and the honor of the Tzadikim increases [342]. A woman that is seduced to commit an immoral sin, even if it does not end up taking place, the request itself causes a negative mark in her [389].

Children

A person has to pray for children and all those that come after him [235].

Rebbe Nachman

His Teachings

Can Lead Even the Lowest to Good

The practices brought down in the books of Rebbe Nachman are holy and precious practices that each and every person can use to come close to Hashem. They are customs that are equivalent to all whether a person is big or small. Even the lowest Jew if he wishes to to have mercy on his life, contemplates the everlasting purpose of his existence and then accustoms himself to go in the channels and paths that are mentioned in the books of Rebbe Nachman, will for sure merit the 'Next World' and will be able to reach very high and holy levels like those of high spiritual rank, if he is strong in his mind to hold onto this good path consistently, like a strong peg so he does not fall [202].

More Impressive Than Miracles

Even the awesome miracles that we saw from Rebbe Nachman, his memory should be blessed, we are not bothering to recite them, since they are not considered praise at all for him, according to his tremendous level. We have only told over what is relevant to the Service of Hashem, to awaken the wise ones who seeks truth. There is no excuse in the world and any person could merit high levels if he were to proceed and follow in the paths of Rebbe Nachman, of blessed memory, that are found in this book. However the main thing is to be very acquainted with prayers and requests. Especially to speak between yourself and your creator in your native tongue. To do much conversation in front of Hashem, to appease and convince Him and to plead before Him that he should bring you close to his service in truth. This paragraph is enough for all those that seek truth [464].

Advice Spread Out Throughou Books
Rebbe Nachman's Advice is All Spread Out Throughout the Books. Blessed be Hashem that he prepared a cure before our illness and sent us a redeemer, the flowing stream, our master and teacher Rebbe Nachman, may his memory be blessed. That he and his holy student revealed to us the great unlimited mercy that Hashem has for us. However their holy words and great techniques for strengthening and revival are all spread out in the holy torahs of the books Likutay Maharan and Likutay Halachos [500].

Rabbanu Also Passed Through a Lot

Everything that we have told over until now, would be considered derogatory for Rebbe Nachman according to the great levels that he merited afterwards. Yet despite this we have related all the above regarding his spiritual service and path during his youth, in order that we should know and understand how there is freedom of choice and every person can merit very great levels if he wishes. Even though it seems to a person that spiritual worship is very heavy and hard, and they are not allowing him to enter the service of Hashem, since the lusts and bad attributes constantly chase after him. Still despite this he needs to be very stubborn in his service of Hashem and not look at all of this. In these stories a wise person will understand on his own, how even Rebbe Nachman passed through all these obstacles and heaviness. He passed through all of this and despite this merited to nullify it all since he truthfully wanted to serve Hashem and chose life with truth until he merited what he merited [483].

His Level

Regarding the great level of Rebbe Nachman's holiness and his breaking of the 'Encompassing Lust' that encompasses all the other bad lusts, that is the Lust for Impurity, can not be explained and given over. Rebbe Nachman said that he had countless tests. [314].

As a rule, Rebbe Nachman was greatly repulsed by this lust with complete nauseating, until he declared and said that any person that is somewhat truthfully wise, this lust is not considered a test for him at all. However even before he merited to nullify and become completely disgusted by this lust, before this he had many, many large fearsome tests with this lust, that can not be written over explicitly. Even in his youth, at the time when the blood boils, he had numerous large tests of this lust, where numerous times he had the ability to fulfil his lusts and he was in very, very grave danger. Yet he was a strong warrior and he overcame his evil inclination and subdued his desires endless times.

Still he would not distance himself and run away from the test a second time. Just the opposite, he was interested in tests and used to pray to Hashem that he should expose him to tests, since he was very strong in his mind that he for sure would not rebel against Hashem. For how can it be that he would sin and transgress the will of Hashem unless he would go insane, heaven forbid at that moment. However since he would have some level of sanity at the time of the test, he would for sure be able to pass it, according to the great strength he had in his heart, that he was extremely strong in Hashem. Despite this, at the time he was placed in the actual test, he was in great danger and he would scream a lot to Hashem, until he managed to overcome his evil inclination and was saved. Despite this, he would not distance himself from being exposed to this test a different time, even thought that at the time of the test it was very hard for him as mentioned above. So too this happened many, many countless times that can not be measured. Yet Hashem helped him and he merited to overcome his evil inclination and to nullify his the burning fire of this general lust.

Rebbe Nachman was very, very holy and distant from this lust with great abstinents and awesome holiness. He said the Evil One was willing to leave him alone on everything if he would be willing to give up one thing and he said just the opposite, that he is willing to abandon everything only this one thing he is not willing to stop trying to nullify it. Meaning, the Evil One was willing to let Rebbe Nachman break all the lusts as long as he would be willing to forsake nullifying one of them, most probably the General Lust, which is the main part of the evil inclination. However Rebbe Nachman said the opposite that he is willing to leave all his other lusts and not break them, only this lust he is determined to nullify completely.

This was how Rebbe Nachman acted in the beginning, all his goals and all his effort were only to first nullify the 'Encompassing Lust'. In the beginning he did not devote any attention to nullifying the 'lust of eating', in fact the opposite, in the beginning he would eat a lot - a lot, much more then other people. He said that at that point he would drag all his lusts into the 'lust of eating'. Afterwards he nullified this 'lust of eating' as well.

Rebbe Nachman had to undergo all types of countless strains, hard work, battles and tests before he nullified the 'Encompassing Lust'. Also there were many, many prayers, pleadings, cries and conversations that he prayed, pleaded and poured his heart out in front of Hashem with all sorts of pleadings, appeasements and beeseachments that Hashem should help save him from this lust. Until he merited to withstand all the tests and he greatly sanctified himself with complete separation from this lust in ways that can not be measured. Until he merited to completely nullify this lust. It then became a wonder to him how any person can consider it hard to nullify this lust, since he said that that it is not a lust at all and. He would talk a lot about this subject, regarding the nullification and disgust of this lust.

Rebbe Nachman would greatly flaunt his great strength in nullifying this lust. He was very holy and awesome in this subject and said upon himself that he had absolutely no lust at all.

He said: by him male and female are equivalent. Meaning, he does not have any battle due to any element of an impure thought when he sees or speaks with a woman, since everything is equivalent by him [406].

Rebbe Nachman said; by him man and woman are the same. Meaning, he does not receive any form of impure thoughts when he sees a woman. Instead everything is the same in his eyes and it is as if he is looking at a man.

A different time Rebbe Nachman said; he is not afraid, not from a woman and not from an angel. There is much to explain about this, since any person that has even a trace of fear whatsoever from impure thoughts of women, even if he is clean from this but is not clean with complete cleansing and he still has some fear from this, this person has to be afraid of an angle. However Rebbe Nachman boasted that he has no fear of this, therefore he does not fear angles [404].

Rebbe Nachman said; relationships of a True Tzadik are very difficult for him. It is not enough that he does not have any lust at all, in fact the opposite he has real suffering from this, equivalent to a baby at the time of his Bris. It is exactly this pain that a Tzadik experiences at the time of a relationship and even more. A baby does not have knowledge, therefore his suffering is not that great. However a Tzadik who does have knowledge, his suffering is greater then that of the baby. This was to Rebbe Nachman a simple thing and he said that any person can merit to reach this level. As it appears from his words, his own holiness was much higher and greater then this [405].

During the winter, at times when it was very cold he would go to the tomb of the Baal Shem Tov at night, from there he would return and go to the mikva. There was one mikva outside the bathhouse and another mikva inside the bathhouse. He would choose to immerse in the outdoor mikva despite the great cold. He was already cold from traveling to the Baal Shem Tov's kever, since it was very far from his home to the cemetery and also from the cemetery to the mikva, aside from the considerable amount of time that he spent by the kever. Despite all this he would go and immerse specifically in outdoor mikva in order to torment himself (sigufim). All this was done secretly at nighttime [479].

As a rule, in all aspects of holiness and separation, both those involving the desires, as well as those involving the bad attributes and also im all aspects of hard work, intensity, hassles and suffering for Hashem, in each and every one of these, Rebbe Nachman was a very wondrous innovation. He was completely removed of all the lusts and bad attributes with total completion, until there was not even left in him even a slight residue from any lust or bad attribute. He merited to reach a fearsomely high level, as high as could be reached. It is impossible to speak at all about the essence of his great level since "All that add, subtract" [482].

After all these, after he did all types of spiritual services as mentioned above with simplicity and truth, and was abundant in fasts, many countless prayers, sigufim (self tormentations) and breaking of the lusts and bad attributes and he after he had passed many tests and other circumstances mentioned above and was abundant very much in Hisbodedute, speaking between himself and his Creator, laying out his conversation in Yiddish etc... Until he reached an extremely high and lofty spiritual level of maximum holiness while in complete nullification and great closeness to Hashem on the levels of the great spiritual ascenders. All this he merited in the days of his very youth, since during the days he did not rest and at night he did not sleep or slumber. He was very persistent in his spiritual worship from day to day, beginning from the days of his early youth. He worked and toiled greatly from day to day, until he merited in his very youth to all the above levels, to a very high and awesome holiness and great enlightenment on the levels of the great spiritual ascenders.

Despite having merited all the above he did not pacify his mind with this and would not allow himself to stand still. Even afterwards, every day and every hour he would yearn, crave and languish for Hashem, as if he had not yet started any spiritual service at all. Even after he returned from Eretz Yisroel where he merited very great and lofty enlightenment that can not even be measured, yet despite this from the day he arrived from Eretz Yisroel until the day he passed away in peace, above and above, he always yearned and craved for Hashem as if he had not yet accomplished anything at all.

To write about this there will not be enough parchment. Even the little we merited to understand regarding this from what we heard from his holy mouth and what we saw with our eyes. Each time it was his custom to yearn for Hashem while being very truthfully humble in his own eyes, having great mercy on himself as if he still had never smelled any smell from the Service of Hashem and as if he had not started at all.

A person that has transgressed the entire Torah numerous times, Heaven forbid. When this man truthfully awakens to repent and then examines himself to see where he is holding in this world, for sure he has a very broken heart and has great mercy upon himself with great submission and humility. There is no reason to discuss something that is self understood. Still even the mercy and broken heart of this baal teshuva does not reach a thousandth of the great mercy, broken heart, submission and humility that Rebbe Nachman had each and every time before he reached a higher level of enlightenment.

As a rule, Rebbe Nachman never rested and was never still even in his days of greatness. Even though he already merited what he merited, having G-dly perception in an high, fearful and awesome level. Despite this he was not satisfied and toiled and labored at all times and all hours, accepting suffering upon himself, hard bitter suffering to which almost no comparison exists and said many prayers, pleadings, beseechings and requests with very great fearsome yearning and lounging until he reached a higher level of enlightenment. After this, immediately after he merited this enlightenment he was a little joyous.

There were times we merited to hear from his mouth that currently he had become aware of new things etc... then he was happy a little. After this, as soon as he merited to this he began anew, forgetting all the past, as if he had not started yet at all. He then went back and began anew as a person does when they begin arriving and entering the holiness of Judaism. There were times we would hear explicitly from his mouth how he said with yearning and aspiration "How does one merit to be a Jew?". He would say this with truth and great simplicity as if he had not yet started at all. So to this happened a number of times. He would constantly go up from level to level, even though he had already merited very great high and fearsome of levels etc... Despite this he would never pacify his mind with this at all. Immediately after he would have a broken heart and great mercy upon himself with great submission etc... until he managed to reach an even higher level. So too was his path until the end.

Many times it was his custom to say that now he does not know absolutely anything at all. There were times where he swore on this, that truthfully he does not know at all, even though the proceeding day or just an hour earlier, he revealed ancient things. Despite this afterwards he said that he does not know at all. Regarding this he was a very very big innovation. He said explicitly that his Torah is a very big innovation, however he "not knowing" is even an exceedingly greater innovation [484].

It was already hear from his holy mouth that he said, "there are Tzadikim that worked hard and toiled until they merited some level, each Tzadik to the level that he merited. For example; by a king, each of his ministers through their labor merits to a certain stature or high position according to their efforts". However regarding himself he said, that if he knows that currently he was holding on the same level and position as yesterday, he does not wish to exists at all. Rather each time he climbs from level to level.

There is much to discus regarding this, however it is impossible to put this into writing. Only a person that merited to see this with his eyes and to hear it with his ears was able to comprehend in his heart a little regarding how he never ever remained in one level. Rather immediately he would yearn to climb to a higher level, until he merited etc.. Like this he acted constantly. He was a great innovation regarding this and all this was according to our limited perception. There is more to this subject, mysteries of mysteries, wonders of wonders, enough has been said [485].

Sources

1 - (Sichos Haran 1)
2 - (Sefer Hamidos, Emes 24)
3 - (Sefer Hamidos, Emes 27)
4 - (Sefer Hamidos, Emes 35)
5 - (Sefer Hamidos, Ahava 4)
6 - (Sefer Hamidos, Emunah 22)
7 - (Sefer Hamidos, Emes B 4)
8 - (Sefer Hamidos, Hachnassas Urchim 2)
9 - (Sefer Hamidos, Emunah 29)
10 - (Sefer Hamidos, Alman 1)
11 - (Sefer Hamidos, Daas 28)
12 - (Sichos Haran 6)
13 - (Sichos Haran 11)
14 - (Sichos Haran 19)
15 - (Sichos Haran 20)
16 - (Sichos Haran 7)
17 - (Sefer Hamidos, Keri 3)
18 - (Sefer Hamidos, Keri 9)
19 - (Sefer Hamidos, Keri 8)
20 - (Sefer Hamidos, Keri 7)
21 - (Sefer Hamidos, Keri 10)
22 - (Sefer Hamidos, Keri 1)
23 - (Sefer Hamidos, Keri 4)
24 - (Sefer Hamidos, Klipah 4)
25 - (Sefer Hamidos, Atzvus 15)
26 - (Sefer Hamidos, Sefiras Haomer B 2)
27 - (Sefer Hamidos, Bunim 39)
28 - (Sefer Hamidos, Gavah 25)
29 - (Sefer Hamidos, Hamtakas Din 22)
30 - (Sefer Hamidos, Hamtakas Din 81)
31 - (Sefer Hamidos, Hamtakas Din 54)
32 - (Sefer Hamidos, Bunim 46)
33 - (Sefer Hamidos, Emunah B 5 - Refuah B 1)
34 - (Sefer Hamidos, Bunim 16)
35 - (Sefer Hamidos, Bunim 29)
36 - (Sefer Hamidos, Bunim 30)
37 - (Sichos Haran 7)
38 - (Sichos Haran 7)
39 - (Kitzur Likutay Moharan Hayashon Torah 2 Clause 1)
40 - (Kitzur Likutay Moharan Hayashon Torah 2 Clause 5)
41 - (Kitzur Likutay Moharan Hayashon Torah 4 Clause 1)
42 - (Kitzur Likutay Moharan Hayashon Torah 5 Clause 6)
43 - (Kitzur Likutay Moharan Hayashon Torah 6 Clause 2)
44 - (Sefer Hamidos, Bunim 83)
45 - (Sefer Hamidos, Hirhurim 36)
46 - (Sefer Hamidos, Hirhurim 40)
47 - (Sefer Hamidos, Hirhurim 41)
48 - (Sefer Hamidos, Hirhurim 18)
49 - (Sefer Hamidos, Hirhurim 23)
50 - (Sefer Hamidos, Hirhurim 24)
51 - (Sefer Hamidos, Hirhurim 25)
52 - (Sefer Hamidos, Hirhurim 34)
53 - (Sefer Hamidos, Hirhurim 43)
54 - (Sefer Hamidos, Hirhurim 48)
55 - (Sefer Hamidos, Hirhurim 61)
56 - (Sefer Hamidos, Hirhurim B 10)
57 - (Sefer Hamidos, Hirhurim B 18)
58 - (Sefer Hamidos, Hirhurim B 23)
59 - (Sefer Hamidos, Hirhurim B 23)
60 - (Sefer Hamidos, Hatzlacha 11)
61 - (Sefer Hamidos, Zechus Avos 1)
62 - (Sefer Hamidos, Chetun B 1)
63 - (Sefer Hamidos, Chetun B 2)
64 - (Sefer Hamidos, Chetun B 6)
65 - (Sefer Hamidos, Yerah 31)
66 - (Sefer Hamidos, Lemud 52)
67 - (Sefer Hamidos, Lemud 65)
68 - (Sefer Hamidos, Lemud 82)
69 - (Sefer Hamidos, Tiffila 77)
70 - (Sefer Hamidos, Teshuva 90)
71 - (Sefer Hamidos, Teshuva 59)
72 - (Sefer Hamidos, Teshuva 50)
73 - (Sefer Hamidos, Teshuva 18)
74 - (Sefer Hamidos, Teshuva 13)
75 - (Sefer Hamidos, Teshuva 12)
76 - (Sefer Hamidos, Teshuva 6)
77 - (Sefer Hamidos, Teshuva 1)
78 - (Sefer Hamidos, Harchakas Reshaim 17)
79 - (Sefer Hamidos, Harchakas Reshaim 14)
80 - (Sefer Hamidos, Harchakas Reshaim 2)
81 - (Sefer Hamidos, Keri B 3)
82 - (Sefer Hamidos, Klipah 11)
83 - (Sefer Hamidos, Klipah 1)
84 - (Sefer Hamidos, Tzadik 173)
85 - (Sefer Hamidos, Tzadik 78)
86 - (Sefer Hamidos, Tzedaka B 11)
87 - (Sefer Hamidos, Tzedaka B 6)
88 - (Sefer Hamidos, Prishus B 4)
89 - (Sefer Hamidos, Avarah 1)
90 - (Sefer Hamidos, Nifilah 16)
91 - (Sefer Hamidos, Nida B 2 & Segulah 5)
92 - (Sefer Hamidos, Nida B 1)
93 - (Sefer Hamidos, Nida 4)
94 - (Sefer Hamidos, Nida 2)
95 - (Sefer Hamidos, Nida 3)
96 - (Sefer Hamidos, Niuf B 19 & Sefer 5)
97 - (Sefer Hamidos, Niuf B 10)
98 - (Sefer Hamidos, Niuf B 8)
99 - (Sefer Hamidos, Niuf B 7)
100 - (Sefer Hamidos, Niuf B 3)
101 - (Sefer Hamidos, Niuf 51)
102 - (Sefer Hamidos, Niuf 48)
103 - (Sefer Hamidos, Niuf 40)
104 - (Sefer Hamidos, Niuf 39)
105 - (Sefer Hamidos, Niuf 33)
106 - (Sefer Hamidos, Niuf 27)
107 - (Sefer Hamidos, Niuf 26)
108 - (Sefer Hamidos, Niuf 22)
109 - (Sefer Hamidos, Niuf 21)
110 - (Sefer Hamidos, Niuf 20)
111 - (Sefer Hamidos, Niuf 19)
112 - (Sefer Hamidos, Niuf 17)
113 - (Sefer Hamidos, Niuf 15)
114 - (Sefer Hamidos, Niuf 14)
115 - (Sefer Hamidos, Niuf 12)
116 - (Sefer Hamidos, Niuf 11)
117 - (Sefer Hamidos, Niuf 8)
118 - (Sefer Hamidos, Niuf 4)
119 - (Sefer Hamidos, Miriva B 11)
120 - (Sefer Hamidos, Miriva 32)
121 - (Sefer Hamidos, Kishuf 1)
122 - (Sefer Hamidos, Yeshua 7)
123 - (Sefer Hamidos, Chetun B 10)
124 - (Sefer Hamidos, Chetun B 7)
125 - (Sefer Hamidos, Zechirah 7)
126 - (Sefer Hamidos, Zechirah 10)
127 - (Sefer Hamidos, Horaha 6)
128 - (Sefer Hamidos, Hisnasus 9)
129 - (Sefer Hamidos, Hirhurim B 17)
130 - (Sefer Hamidos, Hirhurim 58)
131 - (Sefer Hamidos, Hirhurim 50)
132 - (Sefer Hamidos, Hirhurim 51)
133 - (Sefer Hamidos, Hirhurim 39)
134 - (Sefer Hamidos, Hirhurim 19)
135 - (Sefer Hamidos, Hirhurim 6)
136 - (Sefer Hamidos, Derech B 3)
137 - (Sefer Hamidos, Bechiya 2)
138 - (Sefer Hamidos, Bunim 42)
139 - (Kitzur Likutay Moharan Hayashon Torah 6 Clause 3)
140 - (Sichos Haran 20)
141 - (Sichos Haran 20)
142 - (Sichos Haran 19)
143 - (Sefer Hamidos, Bunim 41)
144 - (Sefer Hamidos, Bunim B 16), (Sefer Hamidos, Mamon B 21), (Sefer Hamidos, Nisayon B 3)
145 - (Sefer Hamidos, Bayis 16)
146 - (Sefer Hamidos, Gavah 2)
147 - (Sefer Hamidos, Gavah 34, Hirrhurim B 20)
148 - (Sefer Hamidos, Genevah Ugezelah B 2)
150 - (Sefer Hamidos, Daas 27)
151 - (Sefer Hamidos, Hamtakas Din 47)
152 - (Sefer Hamidos, Hamtakas Din 97)
153 - (Sefer Hamidos, Hirhurim 8)
154 - (Sefer Hamidos, Hirhurim 32)
155 - (Sefer Hamidos, Hirhurim 33)
156 - (Sefer Hamidos, Hirhurim 42)
157 - (Sefer Hamidos, Hirhurim 45)
158 - (Sefer Hamidos, Hirhurim 54)
159 - (Sefer Hamidos, Hirhurim B 13 - Rieyos 8)
160 - (Sefer Hamidos, Hirhurim B 21)
161 - (Sefer Hamidos, Hirhurim B 23)
162 - (Sefer Hamidos, Vidoy Devarim 4)
163 - (Sefer Hamidos, Vatron 1)
164 - (Sefer Hamidos, Chetun B 7)
165 - (Sefer Hamidos, Lemud 86)
166 - (Sefer Hamidos, Mamon 14)
167 - (Sefer Hamidos, Niuf 10)
168 - (Sefer Hamidos, Niuf 16)
169 - (Sefer Hamidos, Niuf 25)
170 - (Sefer Hamidos, Niuf 35)
171 - (Sefer Hamidos, Niuf 38)
172 - (Sefer Hamidos, Niuf 41)
173 - (Sefer Hamidos, Niuf B 6)
174 - (Sefer Hamidos, Niuf B 16)
175 - (Sefer Hamidos, Niuf B 17)
176 - (Sefer Hamidos, Nida 1)
177 - (Sefer Hamidos, Nida B 3)
178 - (Sefer Hamidos, Nifilah B 2 & 3)
179 - (Sefer Hamidos, Anavah B 2)
180 - (Sefer Hamidos, Atzvus 28)
181 - (Sefer Hamidos, Pachad 34)
182 - (Sefer Hamidos, Pidyon Shevuim 4)
183 - (Sefer Hamidos, Pidyon Shevuim 6)
184 - (Sefer Hamidos, Pidyon Shevuim B 4)
185 - (Sefer Hamidos, Prishus B 1)
186 - (Sefer Hamidos, Prishus B 3)
187 - (Sefer Hamidos, Tzadik 100)
188 - (Sefer Hamidos, Tzadik 140)
189 - (Sefer Hamidos, Tzadik 209)
190 - (Sefer Hamidos, Klipah 6)
191 - (Sefer Hamidos, Klipah 10)
192 - (Sefer Hamidos, Keri B 1)
193 - (Sefer Hamidos, Keri B 2)
194 - (Sefer Hamidos, Keri B 5)
195 - (Sefer Hamidos, Harchakas Reshaim 8)
196 - (Sefer Hamidos, Harchakas Reshaim 18)
197 - (Sefer Hamidos, Rachmanus 8)
198 - (Sefer Hamidos, Tiffila 78)
199 - (Sefer Hamidos, Tiffila 81)
200 - (Sefer Hamidos, Tiffila B 2)
201 - (Shivchay Haran - His Greatness 6)
202 - (Shivchay Haran Intro)
203 - (Shivchay Haran - His Greatness 5)
204 - (Shivchay Haran - His Greatness 2)
205 - (Sefer Hamidos, Bunim B 24) - (Sefer Hamidos, Keri B 4)
206 - (Sefer Hamidos, Hirhurim 22)
207 - (Sefer Hamidos, Shichrus 1)
208 - (Sefer Hamidos, Shichrus 7)
209 - (Sefer Hamidos, Shichrus B 2)
210 - (Sefer Hamidos, Rieyos 8) - (Sefer Hamidos, Niuf B 14)
211 - (Sefer Hamidos, Teshuva 15)
212 - (Sefer Hamidos, Teshuva 20)
213 - (Sefer Hamidos, Teshuva 24)
214 - (Sefer Hamidos, Teshuva 29)
215 - (Sefer Hamidos, Teshuva 33)
216 - (Sefer Hamidos, Teshuva 34)
217 - (Sefer Hamidos, Teshuva 36)
218 - (Sefer Hamidos, Teshuva 37)
219 - (Sefer Hamidos, Teshuva 38)
220 - (Sefer Hamidos, Teshuva 40)
221 - (Sefer Hamidos, Teshuva 41)
222 - (Sefer Hamidos, Teshuva 42)
223 - (Sefer Hamidos, Teshuva 35)
224 - (Sefer Hamidos, Teshuva 45)
225 - (Sefer Hamidos, Teshuva 47)
226 - (Sefer Hamidos, Teshuva 60)
227 - (Sefer Hamidos, Teshuva 62)
228 - (Sefer Hamidos, Tiffila B 10)
229 - (Sefer Hamidos, Tiffila B 9)
230 - (Sefer Hamidos, Tiffila 84)
231 - (Sefer Hamidos, Tiffila 72)
232 - (Sefer Hamidos, Tiffila 71)
233 - (Sefer Hamidos, Tiffila 70)
234 - (Sefer Hamidos, Tiffila 65)
235 - (Sefer Hamidos, Tiffila 61)
236 - (Sichos Haran 8)
237 - (Sichos Haran 26)
238 - (Sefer Hamidos, Tiffila 57)
239 - (Sefer Hamidos, Tiffila 52)
240 - (Sefer Hamidos, Tiffila 51)
241 - (Sefer Hamidos, Tiffila 48)
242 - (Sefer Hamidos, Tiffila 46)
243 - (Sefer Hamidos, Tiffila 20)
244 - (Sefer Hamidos, Tochacha B 2)
245 - (Sefer Hamidos, Teshuva B 9)
246 - (Sefer Hamidos, Teshuva B 4)
247 - (Sefer Hamidos, Teshuva 85)
248 - (Sefer Hamidos, Teshuva 84)
249 - (Sefer Hamidos, Teshuva 69)
250 - (Sefer Hamidos, Teshuva 70)
251 - (Shivchay Haran - His Greatness 5)
252 - (Shivchay Haran - His Greatness 10)
253 - (Shivchay Haran - His Greatness 10)
254 - (Sichos Haran 5)
255 - (Sichos Haran 5)
256 - (Sichos Haran 19)
257 - (Kitzur Likutay Moharan Hayashon Torah 7 Clause 14)
258 - (Kitzur Likutay Moharan Hayashon Torah 7 Clause 12)
259 - (Sichos Haran 23)
260 - (Sichos Haran 23)
261 - (Sefer Hamidos, Hirhurim 46)
262 - (Sefer Hamidos, Hirhurim 55)
263 - (Sefer Hamidos, Hirhurim 60)
264 - (Sefer Hamidos, Chanufa 1)
265 - (Sefer Hamidos, Yeshua 4)
266 - (Sefer Hamidos, Chalom 3)
267 - (Sefer Hamidos, Yeshua 6)
268 - (Sefer Hamidos, Yeshua 16)
269 - (Sefer Hamidos, Miriva 20, Niuf 47, Tzadik 163)
270 - (Sefer Hamidos, Mamon 4)
271 - (Sefer Hamidos, Mamon 64)
272 - (Sefer Hamidos, Mamon 74)
273 - (Sefer Hamidos, Mamon B 9)
274 - (Sefer Hamidos, Mamon B 22)
275 - (Sefer Hamidos, Niuf 1)
276 - (Sefer Hamidos, Tiffila 69)
277 - (Sefer Hamidos, Tiffila 38)
278 - (Sefer Hamidos, Tiffila 37)
279 - (Sefer Hamidos, Tiffila 35)
280 - (Sefer Hamidos, Tiffila 33)
281 - (Sefer Hamidos, Tiffila 30)
282 - (Sefer Hamidos, Tiffila 24)
283 - (Sefer Hamidos, Tiffila 16)
284 - (Sefer Hamidos, Tiffila 8)
285 - (Sefer Hamidos, Tiffila 6)
286 - (Sefer Hamidos, Tochacha 15)
287 - (Sefer Hamidos, Tochacha 14)
288 - (Sefer Hamidos, Tochacha 12)
289 - (Sefer Hamidos, Tochacha 8)
290 - (Sefer Hamidos, Tochacha 7)
291 - (Sefer Hamidos, Tochacha 5)
292 - (Sefer Hamidos, Tochacha 4)
293 - (Sefer Hamidos, Tochacha 2)
294 - (Sefer Hamidos, Teshuva B 1)
295 - (Sefer Hamidos, Tochacha 11)
296 - (Sefer Hamidos, Tochacha B 3)
297 - (Sefer Hamidos, Tochacha 13)
298 - (Sefer Hamidos, Tochacha 10)
299 - (Sefer Hamidos, Teshuva 99)
300 - (Sefer Hamidos, Teshuva 98)
301 - (Sefer Hamidos, Kavod 11)
302 - (Sefer Hamidos, Kos 13)
303 - (Sefer Hamidos, Lemud 30)
304 - (Sefer Hamidos, Miriva 15)
305 - (Sefer Hamidos, Mamon 44)
306 - (Sefer Hamidos, Mamon 55)
307 - (Sefer Hamidos, Mamon 61)
308 - (Sefer Hamidos, Moshiach 5), (Sefer Hamidos, Teshuva B 10), (Sefer Hamidos, Shabbos 4)
309 - (Sefer Hamidos, Niuf 5)
310 - (Sefer Hamidos, Niuf 7)
311 - (Sichos Haran 11)
312 - (Sichos Haran 14)
313 - (Sichos Haran 26)
314 - (Shivchay Haran - His Greatness 16)
315 - (Sichos Haran 15)
316 - (Sichos Haran 14)
317 - (Kitzur Likutay Moharan Hayashon Torah 5 Clause 4)
318 - (Kitzur Likutay Moharan Hayashon Torah 5 Clause 7)
319 - (Kitzur Likutay Moharan Hayashon Torah 6 Clause 4)
320 - (Kitzur Likutay Moharan Hayashon Torah 6 Clause 5)
321 - (Kitzur Likutay Moharan Hayashon Torah 6 Clause 6)
322 - (Kitzur Likutay Moharan Hayashon Torah 7 Clause 8)
323 - (Kitzur Likutay Moharan Hayashon Torah 7 Clause 9)
324 - (Kitzur Likutay Moharan Hayashon Torah 7 Clause 10)
325 - (Kitzur Likutay Moharan Hayashon Torah 7 Clause 15)
326 - (Shivchay Haran - His Greatness 14)
327 - (Sefer Hamidos, Hirhurim 29)
328 - (Sefer Hamidos, Hirhurim 44)
329 - (Sefer Hamidos, Hirhurim 57)
330 - (Sefer Hamidos, Kavod 10)
331 - (Sefer Hamidos, Miriva 74)
332 - (Sefer Hamidos, Miriva B 3)
333 - (Sefer Hamidos, Mamon 42)
334 -
335 - (Sefer Hamidos, Niuf 9)
336 - (Sefer Hamidos, Niuf 24)
337 - (Sefer Hamidos, Niuf 30)
338 - (Sefer Hamidos, Niuf 29)
339 - (Sefer Hamidos, Niuf 31)
340 - (Sefer Hamidos, Niuf 32)
341 - (Sefer Hamidos, Niuf 36)
342 - (Sefer Hamidos, Niuf 37)
343 - (Sefer Hamidos, Niuf 42)
344 - (Sefer Hamidos, Niuf 44)
345 - (Sefer Hamidos, Niuf 50)
346 - (Sefer Hamidos, Teshuva B 5)
347 - (Sefer Hamidos, Hirhurim 9)
348 - (Sefer Hamidos, Niuf 28)
349 - (Sefer Hamidos, Atzvus 1)
350 - (Sefer Hamidos, Tzedaka 54)
351 - (Sefer Hamidos, Teshuva 73)
352 - (Sefer Hamidos, Teshuva 74)
353 - (Sefer Hamidos, Teshuva 75)
354 - (Sefer Hamidos, Teshuva 76)
355 - (Sefer Hamidos, Teshuva 77)
356 - (Sefer Hamidos, Teshuva 81)
357 - (Sefer Hamidos, Teshuva 83)
358 - (Sefer Hamidos, Teshuva 80)
359 - (Sefer Hamidos, Teshuva 86)
360 - (Sefer Hamidos, Teshuva 87)
361 - (Sefer Hamidos, Teshuva 88)
362 - (Sefer Hamidos, Teshuva 89)
363 - (Sefer Hamidos, Teshuva 91)
364 - (Sefer Hamidos, Teshuva 93)
365 - (Sefer Hamidos, Teshuva 94)
366 - (Sefer Hamidos, Tiffila 28)
367 - (Sefer Hamidos, Tiffila 9)
368 - (Sefer Hamidos, Tiffila 3)
369 - (Sefer Hamidos, Tochacha B 5)
370 - (Sefer Hamidos, Tochacha 9)
371 - (Sefer Hamidos, Tochacha 3)
372 - (Sefer Hamidos, Tochacha 1)
373 - (Sefer Hamidos, Teshuva B 8)
374 - (Sefer Hamidos, Teshuva 96)
375 - (Sefer Hamidos, Teshuva 97)
376 - (Sefer Hamidos, Niuf 45)
377 - (Sefer Hamidos, Niuf 46)
378 - (Sefer Hamidos, Niuf 52)
379 - (Sefer Hamidos, Niuf 53)
380 - (Sefer Hamidos, Niuf 55)
381 - (Sefer Hamidos, Niuf 56)
382 - (Sefer Hamidos, Niuf 57)
383 - (Sefer Hamidos, Niuf B 1, Pidyon Shevuim B 1, Tzedaka B 1)
384 - (Sefer Hamidos, Niuf B 2)
385 - (Sefer Hamidos, Niuf B 4)
386 - (Sefer Hamidos, Niuf B 5)
387 - (Sefer Hamidos, Niuf B 11)
388 - (Sefer Hamidos, Niuf B 12)
389 - (Sefer Hamidos, Niuf B 13)
390 - (Sefer Hamidos, Niuf B 15)
391 - (Sefer Hamidos, Nifilah 1)
392 - (Sefer Hamidos, Nifilah 2)
393 - (Sefer Hamidos, Nifilah 7)
394 - (Sefer Hamidos, Nifilah 10)
395 - (Sefer Hamidos, Nival Peh 1)
396 - (Sefer Hamidos, Nival Peh 2)
397 - (Sefer Hamidos, Nival Peh 3)
398 - (Sefer Hamidos, Nival Peh 4)
399 - (Sefer Hamidos, Nival Peh 5)
400 - (Sefer Hamidos, Neheneh Meacharim 6)
401 - (Sichos Haran 27)
402 - (Sichos Haran 27)
403 - (Sichos Haran 14)
404 - (Shivchay Haran - His Greatness 18)
405 - (Shivchay Haran - His Greatness 17)
406 - (Shivchay Haran - His Greatness 16)
407 - (Shivchay Haran - His Greatness 13)
408 - (Shivchay Haran - His Greatness 12)
409 - (Sefer Hamidos, Nifilah 3)
410 - (Sefer Hamidos, Nifilah 4)
411 - (Sefer Hamidos, Nisayon B 2 / Tochacha B 1)
412 - (Sefer Hamidos, Nisayon B 1)
413 - (Sefer Hamidos, Anavah 17)
414 - (Sefer Hamidos, Azus 9)
415 - (Sefer Hamidos, Pidyon Shevuim 11)
416 - (Sefer Hamidos, Tzedaka 54)
417 - (Sefer Hamidos, Tzadik 207)
418 - (Sefer Hamidos, Keri 5)
419 - (Sefer Hamidos, Keri 6)
420 - (Sefer Hamidos, Harchakas Reshaim B 4)
421 - (Sefer Hamidos, Shevuos 4)
422 - (Sefer Hamidos, Shevuos 5)
423 - (Sefer Hamidos, Shanah B 1)
424 - (Sefer Hamidos, Shanah B 2)
425 - (Sefer Hamidos, Teshuva 2)
426 - (Sefer Hamidos, Teshuva 4)
427 - (Sefer Hamidos, Teshuva 5)
428 - (Sefer Hamidos, Teshuva 6)
429 - (Sefer Hamidos, Teshuva 8)
430 - (Sefer Hamidos, Teshuva 11)
431 - (Sefer Hamidos, Teshuva 14)
432 - (Sefer Hamidos, Teshuva 17)
433 - (Sefer Hamidos, Teshuva 19)
434 - (Sefer Hamidos, Teshuva 26)
435 - (Sefer Hamidos, Teshuva 31)
436 - (Sefer Hamidos, Teshuva 32)
437 - (Sefer Hamidos, Teshuva 43)
438 - (Sefer Hamidos, Teshuva 44)
439 - (Sefer Hamidos, Teshuva 46)
440 - (Sefer Hamidos, Teshuva 48)
441 - (Sefer Hamidos, Teshuva 49)
442 - (Sefer Hamidos, Teshuva 51)
443 - (Sefer Hamidos, Teshuva 52)
444 - (Sefer Hamidos, Teshuva 53)
445 - (Sefer Hamidos, Teshuva 54)
446 - (Sefer Hamidos, Teshuva 55)
447 - (Sefer Hamidos, Teshuva 56)
448 - (Sefer Hamidos, Teshuva 57)
449 - (Sefer Hamidos, Teshuva 58)
450 - (Sefer Hamidos, Teshuva 61)
451 - (Sefer Hamidos, Tiffila 14)
452 - (Shivchay Haran - His Greatness 5)
453 - (Sichos Haran 12)
454 - (Sefer Hamidos, Tiffila 7)
455 - (Sefer Hamidos, Teshuva B 3)
456 - (Sefer Hamidos, Teshuva B 2)
457 - (Sefer Hamidos, Teshuva 102)
458 - (Sefer Hamidos, Teshuva 101)
459 - (Sefer Hamidos, Teshuva 100)
460 - (Sefer Hamidos, Teshuva 95)
461 - (Shivchay Haran - His Greatness 19)
462 - (Shivchay Haran - His Greatness 25)
463 - (Shivchay Haran - His Greatness 26)
464 - (Shivchay Haran - His Greatness 27)
465 - (Sefer Hamidos, Teshuva 92)
466 - (Sefer Hamidos, Teshuva 72)
467 - (Sefer Hamidos, Teshuva 66)
468 - (Sefer Hamidos, Teshuva 65)
469 - (Sefer Hamidos, Tzadik 162)
470 - (Sefer Hamidos, Tzedaka B 19)
471 - (Shivchay Haran - His Greatness 21)
472 - (Shivchay Haran - His Journey to Eretz Yisroel 6)
473 - (Shivchay Haran - His Journey to Eretz Yisroel 28)
474 - (Shivchay Haran - His Journey to Eretz Yisroel 9)
475 - (Sichos Haran 3)
476 - (Sefer Hamidos, Hirhurim B 12, Hisnasus 6)
477 - (Sefer Hamidos, Yerah 16)
478 - (Sefer Hamidos, Yerah 20)
479 - (Shivchay Haran - His Greatness 19)
480 - (Shivchay Haran - His Greatness 19)
481 - (Shivchay Haran - His Greatness 24)
482 - (Shivchay Haran - His Greatness 25)
483 - (Shivchay Haran - His Greatness 25)
484 - (Shivchay Haran - His Journey to Eretz Yisroel 33)
485 - (Shivchay Haran - His Journey to Eretz Yisroel 34)
486 - (Likutei Etzot, Emes Vemuna 4)
487 - (Likutei Etzot, Emes Vemuna 9)
488 - (Likutei Etzot, Emes Vemuna 15)
489 - (Likutei Etzot, Emes Vemuna 29)
490 - (Likutei Etzot, Emes Vemuna 32)
491 - (Likutei Etzot, Emes Vemuna 39)
492 - (Likutei Etzot, Emes Vemuna 45)
493 - (Likutei Etzot, Emes Vemuna 47)
494 - (Likutei Etzot, Emes Vemuna 50)
495 - (Likutei Etzot, Emes Vemuna 52)
496 - (Likutei Etzot, Anucha 3)
497 - (Likutei Etzot, Anucha 4)
498 - (Sichos Haran 10)
499 - (Eitzot Yisharot Introduction)
500 - (Eitzot Yisharot Introduction)
501 - (Eitzot Yisharot Achila 10 based on LH Hilchos Milah, Halacha 2, Section 9)
502 - (Eitzot Yisharot Achila 9 based on LH Hilchos Yayin Nesech, Halacha 4, Section 4-7)
503 - (Eitzot Yisharot Achila 8 based on LH Hilchos Machali Okum, Halacha 1, Section 3)
504 - (Eitzot Yisharot Achila 6 based on LH Hilchos Trifos, Halacha 1, Section 1, 2)
505 - (Eitzot Yisharot Emes VeMuna 33 based on LH Hilchos Pirya Vrivya, Hal. 1, Section 10)
506 - (Eitzot Yisharot Emes VeMuna 23 based on LH Hilchos Urlah, Halacha 4, Section 18, 19)
507 - (Eitzot Yisharot Emes VeMuna 22 based on LH Hilchos Giluach, Halacha 4, Section 16)
508 - (E.Y. Emes VeMuna 2 based on LH Hilchos Birchas HaRiya, Halacha 5, Section 9,19)
509 - (Eitzot Yisharot Introduction)
510 - (Likutei Etzot, Emes Vemuna 57)
511 - (Shivchay Haran - His Journey to Eretz Yisroel 35)
512 - (Shivchay Haran - His Journey to Eretz Yisroel 36)
513 - (Sefer Hamidos, Hirhurim 52)
514 - (Sefer Hamidos, Hirhurim 59)
515 - (Sefer Hamidos, Lemud 85)
516 - (Sefer Hamidos, Lashon Hara 2)
517 - (Sefer Hamidos, Latzanus 1)
518 - (Sefer Hamidos, Niuf 43)
519 - (Sefer Hamidos, Niuf 54)
520 - (Sefer Hamidos, Niuf B 18)
521 - (Likutei Etzot, Emes Vemuna 18)
522 - (Likutei Etzot, Emes Vemuna 25)
523 - (Likutei Etzot, Emes Vemuna 28)
524 - (Likutei Etzot, Emes Vemuna 56)
525 - (Eitzot Yisharot Emes VeMuna 1 based on LH Hilchos Tefilin, Halacha 5, Section 41)
526 - (Eitzot Yisharot Emes VeMuna 1 based on LH Hilchos Tefilin, Halacha 5, Section 41)
527 - (Eitzot Yisharot Emes VeMuna 2 based on LH Hilchos Shabbos, Halacha 7, Section 58, 63, 64)
528 - (Eitzot Yisharot Eretz Yisroel 5 based on LH Hilchos Chezkas Mitaltilin, Halacha 5, Section 12)
529 - (Eitzot Yisharot Bigadim 4 based on LH Hilchos Geniva Halacha 2 Section 4)
530 - (Eitzot Yisharot Bunim 1 based on LH Hilchos Nachalos Halacha 3 Section 2)
531 - (Eitzot Yisharot Bris 5 based on LH Hilchos Geneiva Halacha 4 Section 9)
532 - (Eitzot Yisharot Bris 3 based on LH Hilchos Kibud Av Vam Halacha 2 Section 1)
533 - (Eitzot Yisharot Bris 2 based on LH Hilchos Chukas HaAkum Halacha 1)
534 - (Eitzot Yisharot Bris 1)
535 - (Eitzot Yisharot Emes VeMuna 4 based on LH Hilchos Chanuka, in Hasmatos at end of Arach Chaim 3)
536 - (Eitzot Yisharot Emes VeMuna 13 based on LH Hilchos Geneva, Halacha 5, Section 14)
537 - (Eitzot Yisharot Eretz Yisroel 6 based on LH Hilchos Nitilas Yadaim Halacha 4, Section 6)
538 - (Eitzot Yisharot Bris 4 based on LH Hilchos Dayanim Halacha 5 Section 3)
539 - (Eitzot Yisharot Hisbodedus 3 based on LH Hilchos Rosh Chodesh Halacha 5 Section 29)
540 - (Eitzot Yisharot Hisbodedus 5 based on LH Hilchos Chezkas Mitaltilim Halacha 5 Section 13)
541 - (Sefer Hamidos, Niuf 23)
542 - (Sefer Hamidos, Niuf 49)
543 - (Sefer Hamidos, Nifilah 11)
544 - (Sefer Hamidos, Keri 2)
545 - (Sefer Hamidos, Teshuva 3)
546 - (Sefer Hamidos, Teshuva 16)
547 - (Sefer Hamidos, Teshuva 25)
548 - (Sefer Hamidos, Teshuva 27)
549 - (Sefer Hamidos, Teshuva 30)
550 - (Sefer Hamidos, Teshuva 63)
551 - (Sefer Hamidos, Teshuva 64)
552 - (Sefer Hamidos, Teshuva 67)
553 - (Sefer Hamidos, Teshuva 68)
554 - (Sefer Hamidos, Teshuva 71)