The Aleph-Bet Book (Sefer HaMidot)

(The Book of Attributes)

Rabbi Nachman's Aphorisms on Jewish Living
by Rabbi Nachman of Breslov Translated by Moshe Mykoff Published by BRESLOV RESE R!" #NST#T$TE %ER$S LEM&NE' (OR) !o*yri+ht , -./01 2333 BRESLOV RESE R!" #NST#T$TE ll Ri+hts Reserved #SBN N$MBER 34.532-54-647

TABLE OF CONTENTS
-8 Publisher9s Preface 28 Translator9s #ntroduction T"E LEP"4BET BOO) 58 #ntroduction :8 Truth 68 "os*itality 08 Love 78 ;aith /8 Eatin+ .8 'ido<er -38 The Land of #srael --8 Lost ob=ects -28 !hildren -58 "ouse -:8 Embarrassment&Modesty -68 !lothin+ -08 Trust in >od -78 Tidin+s -/8 Blessin+ -.8 !ryin+ 238 "au+htiness 2-8 Theft and robbery 228 True kno<led+e 258 Travelin+ 2:8 =ud+e 268 S<eetenin+ =ud+ement 208 Seclusion 278 Evil thou+hts 678 !onflict and strife 6/8 Money 6.8 Miscarria+e 038 n informer 0-8 lcoholic bevera+es 028 The Messiah 058 !ircumcisor 0:8 ;ame 068 dultery and immoral behavior 008 Menstruation 078 S*iritual decline 0/8 Obscene lan+ua+e 0.8 Benefittin+ from others 738 Son+ 7-8 test 728 n olive oil lam* 758 The Omer !ountin+ 7:8 Mysteries 768 "oly books 708 ?ivine remedy 778 "umility and humbleness 7/8 ?e*ression 7.8 !onsti*ation /38 Sin /-8 La@iness /28 Punishment /58 dvice /:8 im*udence and disres*ect /68 ;ear /08 Redeemin+ ca*tives

2/8 Presti+e and im*ortance /78 bstainin+ from <orldly *leasures 2.8 Success //8 "alakhic codifiers 538 !once*tion and *re+nancy /.8 !harity 5-8 #nstruction .38 ri+hteous man 528 !onfession .-8 !ursin+ 558 (ieldin+&Easy+oin+ .28 Evil forces 5:8 ;raud .58 Envy and =ealousy 568 The merit of ancestors .:8 'asteful emission of seed 508 Memory and for+etfulness .68 ?ifficulty in childbirth 578 Elders .08 )ee*in+ one9s distance from the <icked 5/8 Aealousness .78 !om*assion and *ity 5.8 ?reams ./8 Eyesi+ht :38 >race ..8 "ealin+ :-8 ;lattery -338 %oy and ha**iness :28 Philoso*hical -3-8 ?runkenness investi+ation -328 Public officials :58 Ori+inal Torah insi+hts -328 Bribery ::8 Marria+e -358 Peace and tranBuility :68 Nature -3:8 S<earin+ and takin+ oaths :08 'anderin+ -368 The Sabbath :78 Purity -308 Slee* :/8 Salvation and miracles -378 ritual slau+hterer :.8 ;ear of >od -3/8 Re*entance 638 ?istin+uished ancestry -3.8 Rebuke 6-8 "onor&Res*ect --38 Prayer ---8 **endiC #D Su**lementary 628 n+er necdotes 658 'itchcraft --28 **endiC ##D ddendum 6:8 Torah study --58 **endiC ###D The Sources 668 Slander --:8 >lossary 608 ?erision and mockery beautiful hardback edition of The Aleph-Bet Book is available from the Breslov Research #nstitueD The le*h4Bet Book Translated by Moshe Mykoff Throu+hout his early life Rebbe Nachman *enned succinct1 *o<erful and challen+in+ e*i+rams containin+ the distilled <isdom of the Torah on all areas of life1 s*iritual and *hysical8 !allin+ his collection EMy dearly beloved friend19 he used it to ins*ire himself alon+ the *ath that led him to +reatness8

THE ALEPH-BET BOOK Rabbi Nachman's Aphorisms on Jewish Living

The Breslov Research #nstitute eCtends its +rateful thanks to

Eli and Ruth ssoulin <ho have +enerously su**orted this *ublication and dedicated it in honor of the birth of their dau+hter Rachel May >od +rant them all a =oyous1 healthy and successful life

!b"isher's re#ace
Once1 a non4%e< came to Shammai and asked1 F'hat kind of Torah do the %e<s *ossessGF Shammai re*lied1 FT<oH One 'ritten and one Oral8F The non4%e< saidD F# believe in the 'ritten Torah1 but not the Oral Torah1F and asked to be converted <ith that condition8 Shammai refused and sent him a<ay8 "e then came to "illel <ith the same reBuest and <as acce*ted8 On the first day of his studies1 "illel tau+ht himD ale*h1 bet1 +imel1 dalet etc8 The follo<in+ day1 he reversed the orderD tav1 shin1 resh1 koof etc8 The convert eCclaimed1 FBut yesterday you tau+ht me the other <ayGHF "illel re*lied1 F?o you not have to rely on me to teach you the correct order for the le*h4 BetG Then rely on me that the Oral La< is an inte+ral *art of Torah tooHF IShabbat 5-aJ8 The Talmud IBekhorot 53bJ statesD F#f one <ishes to convert1 but refuses to acce*t one mit@vah1 or even one rabbinical edict1 then the conversion is not valid8F Rashi IShabbat 5-aJ su++ests this as the reason for Shammai9s refusal to convert the non4%e<8 But1 he asks1 ho< could "illel have acce*ted him if he refused to acce*t the Oral La<G Rashi ans<ers that the non4%e< did not refuse the Oral La< 4 at that *oint he <as sim*ly inca*able of believin+ in its ?ivine ori+in8 "illel kne< that1 +iven *ro*er time and +uidance1 this convert <ould ultimately acce*t Oral La<8 Shammai al<ays maintained the strai+ht1 do+matic a**roachD one <ho is serious about enterin+ the realm of %udaism must1 from the very be+innin+1 totally acce*t all that there is to acce*t8 "illel1 on the other hand1 al<ays maintained an o*en a**roachD acce*t the ne<comer 4 <hether a convert or returnee 4 <ith an o*en heart and mind1 and let him discover1 at his o<n *ace1 the inner <orkin+s and beauty of Torah8 Thus <e are tau+ht1 FSince both schools KShammai and "illelL are the <ord of >od1 <hy then are <e to follo< the teachin+s of "illelG Because the students of "illel <ere very easy4+oin+ and modest1 and al<ays sho<ed the hi+hest res*ect for the school of ShammaiF IEruvin -5bJ8 Throu+hout %e<ish history <e find these t<o o**osin+ schools of thou+ht8 'ho does one acce*tG 'hose standards shall be the normG 'hich a**roach is needed to face the modern challen+eG

#t <as the Baal Shem Tov <ho first revealed that actually these vie<s are com*atible8 There need not be either absolute do+matism or total o*enness8 One must =ud+e each case on its merits and res*ond <ith the a**ro*riate re*ly8 'here direct la< a**lies1 one must be unrelentin+ in the *ursuance of Torah La<8 'here this is not *ossible1 then one must use a *liable a**roach so that the uninitiated can also *artake of Torah8 Thus1 numberin+ amon+ the Baal Shem Tov9s disci*les <ere <orld reno<ned Torah scholars1 and sim*le folk <ho could barely read8 ll <ere acce*ted8 "e <as able to reach out to everyone8 Rabbi Nachman of Breslov1 develo*ed this a**roach to *erfection8 "e tau+ht ILikutey Moharan ##1 M7J that the true leader must be able to sho< even the most learned and serious student that he hasn9t even be+un *ro*er study of Torah8 "e must *ut aside all his kno<led+e and be+in servin+ >od from ane<1 in order to receive the full benefits of Torah8 But1 for one <ho is first enterin+ the realm of %udaism1 that *erson must be sho<n >od is <ith him1 constantly8 The true leader must reach out to him at his level1 revealin+ the <onders of >od and !reation <hile1 at the same time1 understandin+ that this *erson is *resently inca*able of anythin+ more8 Not only did Rabbi Nachman teach this lesson1 he lived itH "e embodied the lofty1 do+matic a**roach that there is only reli+ionD the study of Torah1 *rayer and *erformance of mit@vof1 that man should en+a+e in8 (et1 at the same time1 <e find Rabbi Nachman involved in mundane conversations1 *layin+ chess <ith *rominent atheists1 and other<ise en+a+ed in reachin+ out <ith the basics1 the le*h4Bet1 to those <ho <ere distant from >od8 "e <as able to sho< them1 by his o<n eCam*le1 that there eCists a much +reater meanin+ to life1 than <hat they <ere eC*eriencin+ to date8 'hen Rabbi Nachman revealed The le*h4Bet Book1 he did not reveal the sources8 Like "illel1 he only revealed the le*h4Bet1 the very be+innin+ of <hat man needs to *ro*el himself for<ard in %udaism8 (et1 =ust like "illel1 Rabbi Nachman <as sayin+D FTrust meH Rely on me to teach you the correct le*h4Bet 4 the <ay to correct your each and every trait8F The Breslov Research #nstitute eCtends its heartfelt thanks to Moshe Mykoff for this most eCactin+ <ork8 #n a <orld <here the translation of classical books is of +reat im*ortance1 this tome *resented an eCce*tionally difficult challen+e8 "o< does one eC*lain the uneC*lainableG 'here does one find the ri+ht <ords to form the sim*le sentence from the com*leC combination of *oetic thou+ht and style that Rabbi Nachman usedG Only <ith Rabbi Nachman9s advice of be+innin+ <ith le*h and continuin+ on to Bet etc8 is one able to start8 Only by re yin+ on Rabbi Nachman1 that there is a source and reason for everythin+1 can one com*lete his mission8 May it be the <ill of the lmi+hty that1 in the merit of the T@addikim u*on <hom <e rely1 that <e merit1 in this month of Menachem v1 to see the comin+ of Mashiach1 the rebuildin+ of the "oly Tem*le and the in+atherin+ of the eCiles1 men8 !haim )ramer Menachem v 67:0 TRANSLATOR'S $NTRO%&CT$ON #m*rovin+ and *erfectin+ one9s character are by no means eCclusively %e<ish endeavors8 Throu+hout the a+es1 there has al<ays been an em*hasis on ethical and moral behavior as *art

of man9s intellectual and certainly s*iritual develo*ment8 (et1 %udaism9s a**roach to the middot1 as the character traits are kno<n1 has al<ays carried one su*reme as*ect <hich kee*s it definitively uniBue from all others8 Succinctly *ut1 %e<ish ethics and moral values are based on a ?ivine rather than a relative truth8 s such1 it has neither been sub=ect to tem*oral cultural and social norms Isuch as the *ractice of euthanasia1 <hich certain societies even in recent times have seen as morally acce*tableJ nor for that matter been based on *rinci*les +overned by human lo+ic8 $nlike the <isdom of the ancients <hich has +iven <ay to the so called enli+htened attitudes of today1 %e<ish standards have al<ays been constant and consistent1 as they are based u*on an unchan+in+ and eternal 4 ?ivinely determined 4 *erce*tion of +ood and bad8 ;urthermore1 because the middot stem from a hi+her reasonin+1 they are not sim*le lo+ical deductions for suitable social interaction and hence cannot al<ays be understood or al<ays verified by man9s intellectual and emotional reality8 This fundamental distinction <as not only vital to this translation of Rabbi Nachman9s le*h4 Bet Book1 it is also an essential conce*t for the reader to bear in mind <hen relatin+ to the ideas bein+ *resented8 revie< of the material reveals three +eneral cate+ories into <hich the a*horisms can be divided8 The first ty*e can be reco+ni@ed as those selections <hich are strai+htfor<ard and most consistent <ith *resent day *atterns of thinkin+ and *ersonal eC*erienceD e8+81 the need for teachin+ children to behave *ro*erly ri+ht from the start I!hildren 0:J8 nyone <ith eC*erience raisin+ children kno<s this to be true8 The second cate+ory consists of a*horisms <hich can neither9 be verified nor ne+ated by everyday eC*erience and common lo+icD e8+81 confessin+ one9s sins earns a *erson a share in the 'orld to !ome IRe*entance /J8 #n most cases1 the reader1 thou+h not understandin+ <hy it should be so and therefore unable to come to this reali@ation on his o<n1 <ill nevertheless have no reason to raise ob=ection to <hat he is bein+ tau+ht8 The third ty*e of a*horism1 <hich com*rises the ma=or *art of the <ork1 are those teachin+s <hich at best are not absolutely consistent <ith our eC*erience and reasonin+ and often even o*enly contradictory to them8 'e are bein+ asked to acce*t ideas <hich neither conform to current *erce*tions nor fit into the modern frame<ork8 #ndeed1 <ere it not that the attributes are based u*on a value system <hich remains true for all a+es and in every situation1 it <ould have been only too convenient 4 throu+h a less eCactin+ and more Fscholarly criticalF inter*retation 4 to have translated the a*horisms in this third cate+ory in a more *alatable <ay8 The reader too must kee* in mind the ?ivine nature of this value system8 Even <hen his *ersonal eC*erience seems to refute the *rinci*le1 it is only because he has yet to acBuire a dee*er understandin+ of the conce*ts bein+ tau+ht8 By doin+ so1 it <ill become evident that1 in fact1 this ty*e of a*horism is no less valid than those <hich everyone kno<s to be true8 Take for eCam*le the follo<in+ a*horism on slanderD a *erson +uilty of slander <ill be afflicted <ith le*rosy I6-ander -.J8 n obvious *roblem *resents itself8 "o< is it then that <e see *eo*le slanderin+ others daily and yet they suffer no le*rosyG No doubt1 the reader <ith a back+round in the Bible could readily *oint to Miriam1 <ho <as stricken <ith Nle*rosy <hen she s*oke badly of her brother Moses INumbers -2J or even Moses himself <ho1 <hen he slandered the %e<ish Peo*le IECodus :J1 found his hand covered <ith le*rosy8 But1 if this fundamental *rinci*le is to be valid1 namely1 the %e<ish teachin+s on character traits are timeless and are as a**licable today as they <ere in Rabbi Nachman9s time 233 years a+o and as <hen the Torah <as +iven more than 21333 years a+o1 then it must be that our o<n eC*erience also verifies that slander *roduces le*rosy8 The Buestion1 of course1 is ho<G

To eC*lain this *oint1 it is first necessary to introduce <hat <e shall call the s*iritual dimension8 %udaism has al<ays seen the <orld and its com*onents as both s*iritual and *hysical entities8 These t<o as*ects not only com*liment one another1 they also *arallel each other in form and construct8 This is *erha*s no<here more *rominent than in man1 <hose *hysical body <ith its 2:/ or+ans and 506 veins has a transcendental counter*art in his soul <ith its o<n1 albeit s*iritual1 2:/ members and 506 veins8 nd1 =ust as there are rules +overnin+ our *hysical realityD stick your hand in fire and it <ill be burnt1 there are rules <hich +overn our s*iritual reality8 #n fact1 the set of 0-5 s*iritual rules 4 the Torah 4 is the blue*rint of all !reation and also com*rises 2:/ or+ans and 506 veins1 namely1 the *ositive and *rohibitive commandments res*ectively8 "ence1 only by *racticin+ the mit@vot and *erfectin+ the character traits1 <hich are the very foundation u*on <hich the commandments de*end1 can a *erson ho*e to *ro*erly function <ithin the s*iritual reality and not be burnt beca use of a trans+ression of its rules8 (et1 <ithout +oin+ much further into <hat is basically a ma=or *rinci*le of the )abbalistic doctrine on transcendental reality1 <hich <ould take us far beyond the sco*e of a translator9s introduction1 it is necessary to add one more *oint8 %e<ish lore has al<ays reco+ni@ed that the relationshi* bet<een the *hysical and its s*iritual counter*art cannot be limited to a mere abstract *arallel in form and construct8 Rather1 there eCists a very concrete causal relationshi* bet<een the t<o8 ccordin+ly1 material ob=ects1 such as the hide of an animal u*on <hich tefillin are <ritten1 can be used to *roduce s*iritual effectsO and s*iritual deeds1 such as re*entance1 +ive rise to material benefits8 $nfortunately1 most *eo*le today are no lon+er in tune <ith the <ay this interrelationshi* o*erates84 There are nevertheless certain individuals <ho1 after havin+ <orked many years to *urify their o<n cor*oreality1 have mastered the rules of s*irituality and its relationshi* to the *hysical Isee **endiC --J8 They are not only a<are of ho< the s*iritual dimension o*erates and ho< it effects our everyday reality1 they are also ca*able of determinin+ the <ay in <hich the s*iritual <orld is affected1 *ositively or ne+atively1 by our o<n *hysical deeds8 'ith this in mind1 let9s no< return to the attribute of slander and ho< it *roduces le*rosy8 'ebster9s ?ictionary defines le*rosy as a chronic disease 888 accom*anied by a loss of sensation8 ;or an alternative usa+e the dictionary offers the follo<in+D a morally or s*iritually harmful influence8 #n *oint of fact1 %udaism <ould see these t<o definitions as one and the sameD the first bein+ no more than an outcome of the latter8 This can be understood from the s*iritual definition of le*rosy8 Rabbi Nachman defines le*rosy as the blockin+ out of s*iritual li+ht and the le*er as one <ho is unable to *erceive the li+ht of the #nfinite <hich *ermeates all of !reation ILikutey Moharan #D2iJ8 Thus1 <e are bein+ tau+ht that <hen a *erson slanders and is derisive of others1 he cannot ho*e to receive the ?ivine !ountenance <hich1 throu+h his actions1 he9s re=ected8 "is falsely accusin+ any of >od9s creations makes him inca*able of eC*eriencin+ >odliness and turns his entire <orld bitter8 "e has indeed lost all sensation of holiness8 The 2:/ or+ans and 506 veins of his soul have truly become le*erous8P PJ The Mishnah I vot 6D-J teaches that the <orld <as created throu+h ten ?ivine $tterances s*oken in the "oly Ton+ue1 "ebre<8 The letters of the "oly Ton+ue are themselves *hysical embodiments of s*iritual forces8 ccordin+ly1 the combination of letters <hich form the "ebre< name of any +iven ob=ect or conce*t has <ithin it the s*iritual dimension 4 the essence of that thin+8 #t is therefore in no <aycoincidental that the "ebre< <ord for slander METAOR " can be trans*osed to read MOTAE R " he finds bad in others8 further

rearran+in+ yields the <ords ETA1 a tree1 and MO"R1 <hich means bitter8 'hen the first man1 dam1 ate from the tree in the >arden of Eden1 he essentially cut himself off from >odO his eC*ulsion from the >arden makin+ his life and the life of all mankind bitter8 ;urthermore1 our Sa+es IBereishit Rabbah1 23D-2J teach that <hen dam <as created1 his body coverin+ <as a "eavenly li+ht and only after he sinned 4 the *unishment for <hich <as the need to labor for his sustenance by se*aratin+ the <heat from the chaff 4 <as he +iven a coverin+ of skin <hich concealed his essence in true cor*oreality8 This too can be learnt from the <ord METAOR " <hich can be read O"R1 skin1 and MOTA1 <hich means chaff8 #t is not sur*risin+ then that the Talmud teaches INedarim 0:bJ that a *erson <ith le*rosy is considered deadO foradam <as su**osedtoliveeternallyand it <as only the slander of the snake1 itself *unished <ith le*rosy1 <hich brou+ht death into the <orld ITanchuma1 Bereishit /J8 Therefore1 at least in the s*iritual dimension1PP slander does *roduce le*rosy much as it has since the time of !reation8 Bein+ a truth of ?ivine ori+in1 this teachin+ on slander 4 as <ell as the other a*horisms <hich are also not al<ays verified by our *hysical senses and *erce*tions 4 remains universally a**licable and eternally validO in no <ay less so than those teachin+s <hich Feveryone kno<sF to be true8 s mentioned1 in most cases it takes the eyes of the s*iritually attuned to see this clearly1 <ith all its ramifications8 #t does seem certain1 ho<ever1 that by follo<in+ Rabbi Nachman9s *rescri*tion The le*h4Bet Book 4 <e too can acBuire an understandin+ of the interrelationshi* bet<een s*iritual and *hysical1 itself a vital ste* on the road to self4*erfection8 PPJ ECactly <hy the s*iritual rules <hich +overn the <orld are not al<ays manifested in the *hysical1 as <ith the outbreak of le*rosy on the body of a slanderer1 is a Buestion <hich has been *ondered by a number of %e<ish scholars throu+hout the a+es ISee Shmirat "aLashon1 -D0O Rabbi M8!8 Lu@atto1 ?aat Tevunot *8 -3:J8 Perha*s this is <hat Rabbi Nachman had in mind <hen he said1 FEverythin+ that you see in this <orld 4 everythin+ that eCists 4 is all a test to +ive man a freedom of choiceF IRabbi Nachman9s 'isdom M533J8 >iven that the *ur*ose of all !reation is for man to earn his *lace in the 'orld to !ome IEt@ !haim1 Shaar "a)9#aiim -J1 <hat <ould be the *oint if1 instead of follo<in+ >od9s <ill because of faith alone1 a *erson could al<ays immediately have his re<ard Iand *unishmentJ for the thin+s he does8 PPP #t is my ho*e that this translation 4 des*ite its deficiencies1 of <hich # am only too <ell a<are 4 <ill assist the En+lish s*eakin+ reader seekin+ to immerse himself into the Torah in +eneral and Rabbi Nachman9s teachin+s in *articular8 The Rebbe9s Sefer "aMiddot#The le*h4Bet Book1 like the Likutey Et@otl dvice1 is a com*endium of *ractical +uidance and hence a hand oo tothelifeofa=e<8"o<ever1<hereas dviceisbased u*on Rabbi Nachman9s o<n Torah discourses1 this <ork is a collection of distilled <isdom dra<n from the Bible1 Talmud1 Midrash and other Rabbinical <ritin+s8 s much of the material in The le*h4Bet Book actually *receded both the Likutey Moharan and the Likutey Et@ot1 it can be seen as a forerunner to these and all other Breslov literature8 !learly1 the Sefer "aMiddot serves as our earliest introduction to the very ori+inal <ay in <hich Rabbi Nachman inter*reted both verse and ++adic teachin+s IeCam*les of <hich can be seen from such *ieces as Eatin+ B61 S<eetenin+ =ud+ement 55 and Prayer /: <ithin the teCt1 as <ell as the sam*lin+ of sources *rovided in **endiC ---J8 s <ith any Torah <ork of this nature1 a casual once over <ill not suffice for the more than 21633 a*horisms *resented here8 #ndeed1 in the Breslov communities in Russia1 it <as not unusual to find chassidim <ho had memori@ed the entire le*h4Bet

BookD no doubt the best <ay to fulfill Rabbi Nachman9s desire that <e carry it <ith us at all times8 Reali@in+ that this is somethin+ most of us <ill never achieve1 it is my ho*e that this translation <ill at least ins*ire a dee* involvement <ith the material so that <e too mi+ht re*eat the Rebbe9s o<n descri*tion of the le*h4Bet BookD FMy dear beloved friend1 my dear loyal friend8 This KbookL is <hat made me into a %e<8F Moshe Mykoff 25 Tammu@ 67:0 $NTRO%&CT$ON Rabbi Nachman9s le*h4Bet Book is a collection of a*horisms on the various character traits1 *ositive and ne+ative1 as <ell as other as*ects of the s*iritual life of the %e<8 The material is arran+ed by sub=ect in al*habetical order and is divided into t<o *arts8 The first *art <as <ritten by Rabbi Nachman in his youth8 "e selected from numerous holy books those *ieces relatin+ to ethical behavior and ri+hteous Bualities8 "e did this in order to facilitate his recollection of these traitsD to have before his eyes the benefits of each and every +ood Buality as <ell as the harm brou+ht on by its absence and by the *ossession of bad traits8 'hether it <as the Sa+es9 eC*lanation of these Bualities or the im*lied understandin+ of a Biblical verse or Rabbinical teachin+ <hich he <as able to discern throu+h his keen ability to understand one thin+ from the neCt 4 everythin+ <as recorded concisely and accordin+ to sub=ect8 This1 so that he could then follo< these +ood *aths and kee* to the <ays of the ri+hteous8 #ndeed1 many years later u*on seein+ a co*y of the com*leted <ork in the hands of one of his follo<ers1 Rabbi Nachman remarked1 FMy dear beloved friend1 my dear loyal friend8 This KbookL is <hat made me into a %e<8F The second *art is similar to the first in form and structure1 and the a*horisms are1 in the main1 on the same sub=ects as in the first *art8 "o<ever1 this second *art1 <hich also came to be kno<n as the Ne< le*h4Bet1 <as <ritten later on in his life and Rabbi Nachman revealed that it <as based on dee*er understandin+ of the sources than the Old le*h4Bet8 ccordin+ly1 there are a +ood many *ieces in this *art <hose sources and reasonin+ can only be some<hat understood <hen studied <ithin a broader conteCt as they a**ear in Rabbi Nachman9s Likutey Moharan Itranslated in *art by The Breslov Research #nstitute1 -./0J8 Their inclusion in this <ork on attributes1 albeit in concise form1 <as evidently due to the very *ractical advice they offer on the character traits <hich a *erson should strive to acBuire or <ork to avoid8 Rabbi Nachman ke*t the eCistence of his le*h4Bet Book a +uarded secret until after his arrival in Breslov in -/328 Thereafter1 he be+an dictatin+ the first *art of the book to Rabbi Nathan8 s he read from his manuscri*t1 Rabbi Nachman carefuly selected only those *ieces <hich he <ished to reveal to the <orld8 This <ould eC*lain <hy he never +ave over his ori+inal notes to be co*ied in their entirety and <hy1 althou+h Rabbi Nachman9s o<n manuscri*t contained references to the sources he used in collectin+ these a*horisms1 they <ere never recorded8 Only after the first *rintin+ in -/-- <ere there any sources includedO initially by Rabbi Nathan in -/2- and then in the -/7547: edition1 <hich for the first time incor*orated the references researched by the Tcheriner Rav1 and still later in -.3.4-3 in an edition <hich <as *ublished containin+ further sources researched by Rabbi T@adok "a)ohen of Lublin Isee **endiC ###J8

Rabbi Nathan be+an transcribin+ the first *art of the teCt in the summer of -/358 But he <as only able to com*lete about half a folio and then only a bit more at a second session three or four months later1 after <hich no further <ork <as attem*ted for another t<o years8 ;inally1 before !hanukah -/3161 Rabbi Nathan had the o**ortunity to be in Breslov for an eCtended *eriod of time8 ;or three consecutive <eeks1 Rabbi Nathan s*ent a +ood *art of his day <ith the Rebbe until the transcribin+ of the first *art of the le*h4Bet Book <as com*leted8 #n Rabbi Nathan9s o<n <ords1 F#t <as very difficult for the Rebbe K<ho carefully dictated each *iece1 considerin+ and <ei+hin+ his every <ordL 4 But1 because of the +reat benefit <hich he kne< *eo*le <ould have from it and because of his love of #srael1 he dedicated himself to its com*letion8F Rabbi Nathan also <rites that Rabbi Nachman had in his notes about an eBual amount of material <hich he never +ave over8 This included as many as t<o4hundred folios on the sub=ect of "ealin+ alone Isee **endiC ##J8 s for the second *art of the book1 *rior to Rosh "aShanah -/3/ Rabbi Nachman +ave over several sheets of material to his follo<ers8 s Rabbi Nathan <as not *resent in Breslov at the time1 he asked these other chassidim to al*habeti@e this ne< material8 $nlike the first *art1 these a*horisms <ere recorded by Rabbi Nachman consecutively1 each at the *articular time he *erceived it8 fter Rabbi Nathan arrived1 he <as +iven these sheets and later on received some additional material from the Rebbe8 ll this he or+ani@ed and inte+rated <ith the Old le*h4Bet1 thus arran+in+ the entire <ork in order8 t the Rebbe9s insistence1 Rabbi Nathan took those *ieces <hich <ere a**licable to more than one character trait and incor*orated them into each of the a**ro*riate sub=ect headin+sO hence the many re*etitions <ithin the second *art of the book8 #t <as Rabbi Nachman9s intention to make it easier for the reader 4 for the student <ishin+ to *ut into *ractice these holy <ords of advice 4 to use the le*h4Bet Book as a handy manual and +uide for s*iritual advancement8 #n Rabbi Nathan9s <ords1 FMay >od lead us on the true *ath8 nd19=ust as <e have merited or+ani@in+ them1 so may <e merit *erformin+ them9 IPassover "a++adahJ 4 until #srael returns to her *lace of d<ellin+ like the dove to its nest8 May it be s*eedily1 in our time8 men8F ALEPH TR$T" "OSP#T L#T( LOVE ; #T" E T#N> '#?O'ER T"E L N? O; #SR EL LOST OB%E!TS E'ET TR&T( -J *erson <ho <ants to attach himself to the "oly One1 blessed be "e 4 so that his thou+hts travel from one chamber to the neCt1 seein+ these chambers <ith his mind9s eye 4 should avoid s*eakin+ falsely1 even by mistake8 2J One may distort Kthe truthL to *reserve *eace8 5J

Those <ho lie are not <orthy of receivin+ the Shekhinah1 the ?ivine !ountenance8 :J T@addik is free to act deceitfully <ith one <ho deceives others8 6J ll those <ho add1 detract8 0J Tellin+ lies brin+s on thou+hts of idolatry8 7J By bein+ truthful1 a *erson <on9t die before his time8 /J The breath of a liar +ives rise to the evil inclination8 'hen the Mashiach comes1 falsehood <ill not eCist and so there <ill be no evil inclination in the <orld8 .J man of truth can reco+ni@e in another if he is s*eakin+ falsely or not8 -3J si+n that somethin+ is false is that it encounters o**osition from the ma=ority Kof <ise menL 4 The liar is one of the three Kty*es of *eo*leL <hom >od des*ises8 --J Reason cannot tolerate a rich man9s deceit8 Even he finds himself des*icable8 -2J >ivin+ charity rectifies one9s s*eech8 -5J Truth *rotects the <orld from all forms of harm8 -:J ;lattery leads to lyin+8 -6J *erson <ho +ives charity is re<arded <ith attainin+ the truth8 -0J The liar des*ises humility8 -7J One can see from a man9s servants if he is fond of falsehood1 for one is de*endent u*on the other8 Occasionally1 a *erson9s servants fall into sin because he is a liar1 and sometimes he stumbles into falsehood because his servants behave im*ro*erly8 -/J 'hen there is no truth1 there is no kindness8 Such a *erson cannot deal kindly <ith *eo*le8 -.J ;alsehood delays redem*tion8 #t brin+s a man9s sins out into the o*en1 thus *reventin+ him from bein+ saved8 23J Truth redeems from all sufferin+8 2-J *erson should rather die than live and be considered a liar by others8 22J 'here there is truth there is *eace8 25J One <ho is far from the truth is far from charity8 2:J Truth *rotects the si+n of the !ovenant Kfrom blemishL8 26J

By tellin+ the truth1 a *erson earns everlastin+ notoriety8 20J 'hen a husband and <ife accustom themselves to lyin+1 their children <ill be rebellious and seCually immoral8 27J *erson <ill s*eak falsely <hen he is afraid of other *eo*le8 2/J ;alsehood causes a *erson to for+et >od8 2.J *erson <ho does not trust in >od s*eaks falsely1 and by tellin+ lies becomes inca*able of trustin+ the truth8 53J The further a man is from truth1 the more he considers one <ho turns a<ay from evil to be a fool8 5-J *erson <ho <ants to turn a<ay from evil must *lay the fool <hen he sees that there is no truth in the <orld8 52J 'hen a *erson does not s*eak falsely1 >od saves him in time of *ain8 "e <ill also be blessed <ith children8 55J #dle talk brin+s on Kthe ty*es ofL disease <hich afflict children8 5:J *erson stee*ed in idleness becomes for+etful8 56J ;alsehood leads to immorality and stren+thens the hand of the evil4doers so that they do not return to >od8 50J Because he lies1 a *erson has no cure even if he uses numerous medicines8 57J man <ho tells lies is cut do<n8 "e also becomes a fool8 5/J ;ear of >od brin+s a *erson to truth8 5.J *erson <ho +uards himself from falsehood is al<ays victorious8 :3J #t is *ermissible to distort Kthe truthL in order to save oneself8 :-J *erson <ho is fond of falsehood <ill dis+race the T@addik1 and <ill himself be shamed8 :2J man <ho s*eaks falsely *erishes8 :5J Truth saves a *erson from slander8 By tellin+ the truth1 his *rayers are acce*ted1 and <hen =ud+ed bove1 he <ill be =ud+ed accordin+ to his merits8 ::J man can tell from his dreams if his heart is true <ith his >od8 :6J *erson <ho kee*s his <ord can accom*lish +reat thin+s8 :0J

One <ho has no hau+htiness is saved from lies8 :7J *erson <ho +uards himself from frivolity is kno<n as a man of truth8 :/J One <ho <as a liar in a *revious lifetime <ill be reincarnated lefthanded8 :.J 'hen a *erson is careful and al<ays s*eaks truthfully1 it is like he created heaven and earth1 the seas and all <hich they contain8 63J ;alsehood a**lies only to the s*oken and not the <ritten <ord8 6-J The Bible1 Pro*hets and Rabbis made use of s*eech Kto teach a *ointL8 B -J Peo*le don9t listen to one <ho s*eaks falsely8 Lyin+ also causes a *erson to be <ido<ed from a number of <ives8 2J The unity of >od is revealed throu+h truth8 5J 'hen you see a liar1 you should kno< that his s*iritual leader is also false8 :J ;alsehood leads a *erson to immorality and murder8 #t also causes the u*ri+ht to err in seCual and homicidal matters1 and teaches *ermissiveness in the Torah8 6J 'hen a *erson does not distort his <ords1 he is able to humble the hau+hty and elevate the meek8 0J man <ho does not s*eak one <ay <ith his li*s and another <ith his heart has no fear of dro<nin+8 7J Truth *roduces satisfaction8 /J The disorders of diarrhea and consti*ation come from lyin+8 .J #t is truth that <ill brin+ the final redem*tion8 (AC(NASAT ORC($' (OS $TAL$T) -J n inhos*itable *erson stren+thens the hand of the evildoers so that they do not return to >od8 2J The *eo*le ofL a city <here hos*itality is not *racticed <ill turn to immoral behavior1 and this <ill brin+ murder into their midst8 5J "os*itality brin+s a <oman to be blessed <ith children8

:J Receivin+ +uests is like receivin+ the Sabbath8 6J 'hen a *erson <elcomes a Torah scholar into his home1 it is like he brou+ht the daily sacrificial offerin+s8 0J "os*itality is even +reater than arrivin+ early at the "ouse of Torah Study and receivin+ the Shekhinah8 7J %e<s <ho have no rabbis in their midst are like )uttim1 Samaritans8 B -J "os*itality earns a *erson the fearful4res*ect of others8 2J "os*itality is a se+ulah for returnin+ a <oman9s menses Kso that she can a+ain bear childrenL8 5J The *rominence of the leaders of the +eneration is stren+thened by >od9s holiness8 This K*resti+eL brin+s everyone to value the mit@vah of hos*itality and causes those <ho study the Torah to have the la< acce*ted as they understand it8 A(A*A( LO*E -J 'hen there is no love bet<een *eo*le1 they bear tales and then mock one another8 Their mockery then leads them to tellin+ lies8 2J Turmoil and Kdestruction byL fire are the result of hatred8 5J The love you have for >od <ill *rotect your soul from misfortune8 :J chievin+ a love for >od reBuires that you first re*ent for your sins8 6J Everyone loves the *erson <ho is com*letely +iven over to *rayin+ for the %e<ish Peo*le8 0J Love *roduces encoura+ement8 7J Encoura+in+ someone in his service of >od <ill brin+ him to love youD /J (ou can merit lovin+ >od by recitin+ "aliel 4 the *rayer eCtollin+ "is *raise 4 in a loud voice8 .J 'hen you have liti+ation <ith a mute <ho refuses to reach an a+reement1 your havin+ +uarded yourself a+ainst un<arranted hatred <ill brin+ him to settle <ith you8 -3J

*erson <ho +uards a+ainst s<earin+ falsely <ill certainly not trans+ress the *rece*ts of Fnot takin+ reven+e nor bearin+ a +rud+eF ILeviticus -.D-/J8 --J >arlic is a se+ulah for Kincreasin+ one9s feelin+s ofL love8 -2J The merit earned by a man <ho serves >od out of love stands as a lastin+ *rotection for t<o4thousand +enerations8 -5J >od is *resent <herever *acts and a+reements are made8 B -J 'hen the earth9s *roduce blossoms1 it brin+s love into the <orld8 2J <oman9s love for her husband can be detected by the Knumber ofL flies and +nats <hich are in the house8 ;rom their love1 one can also tell if the *assion of the evil inclination has been <eakened or not8 5J The <ise men of the +eneration <ho love each other and visit each other from time to time have the *o<er to=ud+e the entire <orld8 Their =ud+ement is lastin+ and no one <ill be able to chan+e or nullify it1 for >od himself is the head ma+istrate of their court8 :J $n<arranted hatred causes a *erson to unintentionally eat non4kosher food8 6J *erson9s lust for food causes him to favor one son over the others8 E'&NA( FA$T( -J One9s belief in >od must come throu+h faith and not because of miracles8 2J (ou can achieve faith by bein+ humble8 5J 'hen you see somethin+ out of the ordinary1 don9t say that it9s coincidenceO rather1 believe that it is ?ivine Providence8 :J There are thin+s <hich brin+ +reat harm to the <orld and it is hard to understand <hy they <ere created8 (ou should kno< that they most certainly have some as*ect of +ood8 6J ;indin+ the <ords of an a*ostate *leasin+ <ill brin+ a *erson to thou+hts of idolatry1 even if these <ords are not heretical in and of themselves8 0J *erson9s faith endears him to >od much like a <ife Kis endearedL by her husband8 7J 'ithout first *re*arin+ his heart1 a man cannot achieve faith8

/J 'hen a *erson loses somethin+ it sho<s that he9s fallen from his faith8 .J One <ho has lost his faith should visit %e<ish +raves and tell of the kindness <hich >od has *erformed for him8 -3J ;aith is de*endent u*on a *erson9s mouth8 KS*eakin+ about faith not only increases it 4 it is faithHL --J Torah study breaks all heresy8 -2J Belief in >od brin+s blessin+8 -5J Overeatin+ leads to a fall from faith8 -:J >a@in+ at the sky <hen it is clear and bri+ht <ill brin+ you to faith in the Rabbis8 -6J Should you find that you have doubts about >od1 remain silent8 By virtue of this silence1 your very thou+hts <ill *rovide you <ith an ans<er to your Buestion8 -0J Remainin+ silent <hen you are insulted <ill earn you the ans<ers to your Buestions and you9ll merit a s*irit of understandin+8 -7J 'hen a *erson9s adversaries are <ise1 rich and mi+hty1 you should kno< that this is because he9s more than once fallen from faith8 -/J ;aith is considered like charity8 -.J Belief in >od makes one <ise8 23J #t is first necessary to have faith in >od1 and only then <ill you be <orthy of understandin+ "im <ith your intellect8 2-J The unification of the "oly One1 blessed be "e1 comes about throu+h the soul of the %e<ish Peo*le8 22J *erson9s sins brin+ him to entertain heresy8 25J 'hen a *erson falls from his belief in >od1 he should cry8 2:J ;aith comes by remainin+ silent Kin the face of criticismL8 26J *erson9s =ealousy causes him to fall from his belief in >od8 20J 'hen a *erson has no faith1 it is an indication that he belittles the <ords of the Torah8 27J *erson <ho is al<ays cleanin+ his hands is *urifyin+ his heart8 2/J 'hen a man falls from faith1 he should kno< that he is bein+ =ud+ed bove8 2.J

*erson <ill eC*erience an emission1 *romiscuous thou+hts or thou+hts of idolatry because he has fallen from his belief in >od8 53J ;aith comes throu+h +ivin+ charity8 5-J By means of faith one can come to understand >od intellectually8 52J Throu+h faith1 one can come to trust in >od8 55J Because of faith1 >od <ill for+ive you for all your sins8 5:J There are times <hen >od sends a *erson sufferin+ and *unishment but "e does not <eaken him8 This is only intended Kto increase hisL faith8 56J S<earin+ falsely causes a *erson to fall from faith8 50J man <ho has no faith does not acce*t rebuke8 57J The *erson <ho does not believe in the <ords of the T@addik <ill in the end have no benefit from them1 thou+h he <ill see that they9ve come to be8 5/J man <ho has no faith certainly des*ises >od9s statutes8 5.J Mashiach <ill come suddenly and1 because of their =oy1 the %e<s <ill fear8 :3J 'hen Mashiach comes1 the ministers of above and belo< <ill be <eakened8 But no<1 <henever there is an ascent by any minister1 the %e<s are <eakened8 :-J #n the 'orld to !ome1 <hoever is Fyoun+erF than his nei+hbor <ill ascend to a hi+her level8 :2J %erusalem <as only destroyed because the %e<s desecrated the Sabbath1 ne+lected recitin+ the Sh9ma 4 both mornin+ and evenin+ 4 and left the youn+ school children unattended8 They felt no embarrassment one for another1 des*ised Torah scholars1 and there <ere no lon+er any men of faith in the city8 :5J %erusalem <ill only be redeemed throu+h charity8 ::J 'ar is the be+innin+ of redem*tion8 :6J *erson <ho raises *i+s delays the redem*tion8 :0J %erusalem <ill not be rebuilt until there is *eace amon+st the %e<ish Peo*le8 :7J This1 that the %e<s <ander in eCile from nation to nation1 is a si+n that Mashiach <ill come8 :/J 'hen the nations overly insult us1 it is a si+n of Mashiach9s imminence8 :.J The "ouse of >od <ill not be built until hau+htiness ceases to eCist8

63J Throu+h the s*irit of oneness that <ill eCist amon+st %e<s1 Mashiach <ill come8 6-J Mashiach <ill come in a year of blessin+8 62J The Mashiach <on9t come till all the souls have left their storehouse in the FbodyF Kof Primordial ManL8 'hen a *erson marries his dau+hter to a Torah scholar1 or uses his *ossessions and en+a+es in business to benefit a Torah scholar1 he <ill merit bein+ resurrected from the aead8 6:J The breath of a liar +ives rise to the evil inclination8 'hen the Mashiach comes1 falsehood <ill not eCist and so there <ill be no evil inclination in the <orld8 66J man of truth can reco+ni@e in another if he is s*eakin+ falsely or not8 60J The ma=ority Kof <ise menL <ill not a+ree to somethin+ false8 67J The "oly One des*ises the man <ho s*eaks one <ay <ith his li*s and another in his heart8 6/J Reason cannot tolerate a rich man9s deceit8 Even he finds himself des*icable8 6.J >ivin+ charity rectifies one9s s*eech8 03J Truth *rotects the <orld from all forms of harm8 0-J ;lattery leads to lyin+8 02J *erson <ho +ives charity is re<arded <ith attainin+ the truth8 05J *erson <ho lies <ill certainly des*ise humble *eo*le8 0:J One can see from a man9s servants if he is fond of falsehood or not8 06J 'hen there is no truth there is no kindness8 00J #f you are in any <ay false then <hen >od KindicatesL "is desire to save you1 this falsehood brin+s your sins out into the o*en so that "e should not save you8 07J ;or tellin+ the truth1 >od <ill redeem you from all sufferin+8 0/J *erson should rather die than live and be considered a liar by others8 B -J Occasionally1 a *erson comes to some *lace and eC*eriences an+uish there8 "e should kno< that his ancestors <ere in this *lace and came to some form of heresy1 or his descendants <ill one day be here and come to some form of heresy8 This is the reason he is no< sufferin+8

2J The use of flattery leads one to heresy8 5J The "oly One1 blessed be "e1 only *erforms miracles for the *erson <ho believes in both <orlds8 :J The evil decrees <hich the nations *roclaim a+ainst us are nullified because of our faith in >od8 6J )no<H Each and every +rass has its o<n uniBue *o<er to heal a s*ecific sickness8 This is only for the *erson <ho did not +uard his faith and seCual *urity1 and did not kee* from trans+ressin+ F?o not des*ise any manF I vot :D5J8 "o<ever1 one <ho has com*lete faith and also kee*s the !ovenant and fulfills F?o not des*ise any man1F his cure is not de*endent u*on *articular ty*es of +rasses8 "e is cured by all foods and drinks in the Fas*ectF of F nd your bread is blessedF IECodus 25D26J8 "e does not have to rely u*on *articular +rasses to be cured8 0J The essence of the future salvation <ill only come about because of faith1 the Buality of <hich is in accordance <ith the leaders of the +eneration8 7J 'hen one +oes from one rabbi to the neCt1 he must stren+then his faith in the unity of >od8 Learnin+ from many teachers detracts from the belief in the Oneness8 "o<ever1 the rabbi <ho has faith in the Oneness is able to enli+hten each and every student accordin+ to his abilityO each *u*il only hearin+ that <hich is necessary for him1 and no more8 /J !onsolation comes because of faith in >od8 .J ;lies multi*ly in the <orld because there is a lack of faith8 -3J The *erson <ho +uards himself from trans+ressin+ the *rohibition a+ainst covetin+ <hat is not his1 <ill be saved from an+er and hau+htiness1 and from the lack of faith <hich they brin+ on8 --J Because the %e<s do not make "is >odliness kno<n to the *eo*les of the <orld1 they are seduced by the nations into follo<in+ forei+n ideolo+ies8 -2J !orru*tion of faith +ives rise to stern =ud+ement8 Thou+hts of idolatry a<aken doubly strict =ud+ements8 That is1 even the =ud+ements <hich have already been *assed are revie<ed to see that they <ere sentenced *ro*erly 4 <ithout leniency8 -5J *erson <ho causes his friend to fall from faith suffers childlessness8 -:J 'hen a <oman is heedful of the mit@vah of challah1 tithin+ the dou+h1 her sons <ill be masters of faith8 -6J ;aith settles the mind8 -0J Torah brin+s to faith1 and faith brin+s to sanctifyin+ the Name of >od8 -7J

*erson <ho finds that he cannot slee* should think about his belief in the resurrection of the dead8 -/J Those <ho have only a small amount of faith have difficulty +ainin+ ne< insi+hts into the Torah8 AC($LA( EAT$N+ -J Make certain that there is somethin+ left over from the food you eat1 so that your sustenance <ill receive >od9s blessin+8 2J man9s table *urifies him from all his sins8 5J man9s table earns him the 'orld to !ome as <ell as a livelihood Kin this <orldL8 "e is recorded for +ood in the u**ermost <orlds and is also re<arded <ith added *o<er and stren+th <hen he needs it8 :J The sin of delayin+ =ustice1 distortin+ and corru*tin+ =ud+ement and ne+lectin+ Torah study brin+s drou+ht8 Peo*le <ill eat but <ill not be satiatedO they <ill *artake of their bread in measure8 6J By eatin+ a little bit1 a *erson9s heart is dra<n after foodO more so than the one <ho has lost ho*e of eatin+ and has eaten nothin+ at all8 0J 'hy <ere the %e<s deservin+ of destructionG Because they deli+hted in the feast of that <icked one1 K chashveroshl8 7J The altar removes evil decrees1 atones sin1 nourishes and endears8 nd the table is com*arable to an altar8 /J 'hen a *erson eats <ithout first <ashin+ his hands Kas the la< *rescribesL1 it is like he visited a *rostitute8 One <ho ridicules this reli+ious reBuirement is u*rooted from the <orld8 .J man should not drink <ater in *ublic8 B -J *erson <hose bein+ reflects the ima+e of >od is elevated throu+h his eatin+ of livin+ matter8 The o**osite is also true8 2J Eatin+ fish arouses the desire for marital union8 5J >od is made kno<n in the <orld throu+h the Birkhat "aMa@one1 the Blessin+ after Meals8 :J

Recitin+ the Birkhat "aMa@one brin+s the country9s +overnment relief from dis*ute and <ars8 6J 'hen a *erson learns the Torah <ith a *ure mind1 because he eats <ith such a de+ree of holiness that his sustenance is dra<n from the sustenance of the an+els1 his enemies are sentenced to stran+ulation8 This is indicated Kin the versesL1 F nd it <as on the third day1 in the mornin+888F IECodus -.D-0JO FThen in the mornin+ there <as a layer of de<F IECodus -0D-5JO F nd it <as at the mornin+ <atch888F IECodus -:D2:J8 I# heard this eC*lanation from his holy li*sD F nd it <as on the third dayF1 <as said durin+ the +ivin+ of the Torah and refers to the *erson <ho learns the Torah <ith a *ure mind8 FThen in the mornin+1 there <as a layer of de<1F <as said about the manna1 <hich is the food from <hich the an+els dra< sustenance1 as our Rabbis have tau+ht8 F nd it <as at the mornin+ <atch1F <as said at the s*littin+ of the Red Sea <hen the E+y*tians <ere dro<ned1 <hich is an Fas*ectF of stran+ulation8 Rabbi Nachman learned from one mornin+ and a**lied it to the other1 thereby deducin+ the above statement from the Torah8J 0J man <ho cannot taste the food he eats should kno< that >od has removed "imself from him8 7J 'hen T@addikim eat1 Kit is an act of +reat holiness1L even +reater than the brin+in+ of sacrifices and on a hi+her level than even their marital relations8 /J ;ish +ro< *lum* in the merit of the sacrifices8 .J #t is a kno<n *rinci*le that a *erson bitten by a do+ has had "eaven9s mercy removed from him8 #t is also a si+n that he has eaten a forbidden food8 -3J The *erson <ho +uards himself a+ainst eatin+ forbidden foods is saved from <ild beasts8 --J One <hose enemies have +ained eminence falls into a lust for food8 -2J *erson9s lust for food causes him to favor one son over the others8 -5J FLchu lachmu v9lachmi u9shetu byayin masakhti 4 !ome1 eat of my bread1 and drink of the <ine <hich # have min+led9 IProverbs .D6J8 L9chu Lachmu V9#achmi $shetu is an acronym for L$L V8 B9yain 4 <ith its four letters 4 has a numerical value I70J eBuivalent to the first letters of etro+1 hadas and aravah I-Q6Q73R70JO and maSa)hTi is the as*ect of Su)koT8 By fulfillin+ the mit@vot of the ;our S*ecies and sukkah1 a *erson is re<arded <ith food1 drink1 clothin+ and <ith a revived s*irit8 Throu+h the mit@vah of sukkah he merits clothin+ in the as*ect of1 F'hen # made a cloud its +armentF I=ob 5/D.J8 By virtue of the <illo< branch he +ains sufficient drink1 throu+h the myrtle branch he brin+s vitality to the soulO and by takin+ the branch of the *alm tree and the etro+ of the citron tree1 both of <hich contain edible fruit1 he merits havin+ enou+h to eat8 -:J *erson earns sufficientL food and drink by kee*in+ the Torah9s statutes and la<s8 -6J

?rinkin+ rouses a *erson to sin+ and *lay instruments1 <hile eatin+ does not8 This is because <hen the %e<ish Peo*le K<ere in the desert1 theyL san+ the *raise of >od over the <ell and not for the manna K<hich they <ere +iven to eatL8 AL'AN ,$%O,ER -J *erson <hose <ife died should recite daily the cha*ter on the asham1 the offence offerin+ ILeviticus 7D-47J1 until he remarries8 B -J Peo*le do not listen to one <ho s*eaks falsely8 Lyin+ also causes a *erson to be <ido<ed from a number of <ives8 2J 'hen a man9s <ife dies1 it is like he has lost one of his bones8 This is not so <hen the T@addik9s <ife dies1 as is <ritten1 F chat Meheynah Lo Nishbarah 4 not one of them Kthe bonesL <as brokenFO an acronym for LM N1 a <ido<er8 ERET- )$SRAEL T(E LAN% OF $SRAEL B -J By settlin+ in the land of #srael1 a *erson +ains insi+ht into >od9s *rovidence over the <orld8 2J *erson dra<s from the holiness of Eret@ (israel in accordance <ith the ori+inal insi+hts <hich he finds in the Torah8 5J The yearnin+ <hich a man has to come to the "oly Land brin+s him +reat blessin+ in his livelihood8 :J One <ho *rovides su**ort for many *eo*le dra<s a blessin+ from Eret@ (israel to the dias*ora8 6J *erson <ho yearns to be in the "oly Land arouses a yearnin+ in his father and mother1 that is1 in their souls1 <hich then come to Eret@ (israel8 >od also comes <ith them1 and to+ether they look for<ard to and yearn for his arrival8 0J Because of the charity +iven to the *oor *eo*le of Eret@ (israel1 a *erson *ros*ers monetarily8 7J *erson <ho kno<s of the "oly Land1 <ho has really tasted Eret@ (israel1 can reco+ni@e in another <hether he has been <ith the true T@addik for Rosh "aShanah8 ;or <hen one merits bein+ <ith the true T@addik for Rosh "aShanah1 <herever he focuses his attention he transforms the air there into an as*ect of the air of Eret@

(israel8 Therefore1 a *erson <ho kno<s the taste of the "oly Land1 each accordin+ to his o<n level1 <ill of necessity feel Eret@ (israel <hen he comes to+ether <ith this man <ho has been <ith the true T@addik for Rosh "aShanah1 throu+h <hom the air becomes an as*ect of the "oly Land8 A*E%A( LOST OBJECTS B -J The same stren+th <hich enables a *erson to return a lost ob=ect to its o<ner1 enables him to <in converts Kfor >odL8 BETH !"#L?REN "O$SE EMB RR SSMENT&MO?EST( !LOT"#N> TR$ST #N >O? T#?#N>S BLESS#N> !R(#N> BAN$' C($L%REN -J #f a *erson cries and mourns the *assin+ of an honest man1 he <ill merit raisin+ his children8 2J !are must be taken that a baby boy not +o bareheaded8 5J *erson need not <orry about havin+ enou+h to su**ort his children8 s they +ro< so does his income8 :J *erson <ho *revents his fello< man from bein+ fruitful and multi*lyin+ <ill +o into hell childless8 6J man <ho forces his <ife to have marital relations <ill have indecent children8 0J The dif faculties of child rearin+ <ill be a +reat burden for a <oman <hose menstrual flo< is heavy8 7J The dau+hter of a kohain <ho marries an #sraelite and the dau+hter of a Torah scholar <ho marries a boor <ill bear no offs*rin+8 /J ;astin+ on Thursdays is beneficial for raisin+ children8 .J modest <oman is re<arded <ith +ood children8

-3J Sons are born to the <oman <hose husband =oyously celebrates the holidays and *ro*erly adorns tefillin8 --J There are times <hen *rayin+ for children on behalf of a *erson <ho has none <ill brin+ about that *erson9s death8 -2J Because *eo*le do not fulfill their oaths1 children are *unished <ith death8 -5J Movin+ from one *lace to another causes a *erson to be blessed <ith children8 -:J Older children do not die for the sins of their fathers8 "o<ever1 <hen the desecration of >od9s Name is involved1 even older children die8 -6J One <ho eats meat and drinks <ine <ill conceive healthy children8 -0J *erson <ho +a@es u*on the heel of a <oman or at his o<n <ife <hen she is im*ure <ill have indecent children8 -7J man <ho has lived in Eret@ (israel for ten years and has remained childless should divorce his <ifeD it <ould seem that he is un<orthy of buildin+ himself Ka familyL throu+h her8 -/J 'hat should a *erson do to have male childrenG "e should marry an a**ro*riate <oman1 sanctify himself <hen he is <ith her and beseech the One to <hom the blessin+ of children belon+s8 -.J 'hoever bears children does so in his o<n likeness8 23J *erson should +uard himself a+ainst cuttin+ do<n a tree before its time1 for this is detrimental to the raisin+ of children8 2-J 'hoever eCerts himself in charitable <ays <ill have children <ho are rich1 <ise and masters of ++adah1 the non4le+al *assa+es of the Talmud8 22J 'hat should a *erson do to have childrenG "e should a**ortion his money to the *oor and make his <ife ha**y before havin+ marital relations8 25J =ust as it is forbidden to kill a *erson1 so it is forbidden to cho* do<n a fruit4bearin+ tree before its time8 2:J 'e find the term FdeathF a**lied to (oav because he left no *ro+eny like himself8 Of )in+ ?avid it is said that he <as Flaid to restF because he left a son like himself8 26J The evil4eye does not rule over one <hose first child is a +irl8 20J 'hoever raises an or*han in his home1 it is as if he fathered him8 27J 'hoever teaches his friend9s son Torah1 it is as if he fathered him8 2/J

;orty days *rior to the formation of the embryo1 a man should *ray that his <ife bear a son8 2.J The <ife of a man <hose thou+hts are immoral <ill also have such thou+hts8 'hen she entertains immoral thou+hts1 the forces of evil come to her in her dreams and1 because of this1 her children die8 53J 'hen a man is unfaithful to his <ife1 she <ill do the same Kto himL8 5-J 'hoever burns his friend9s <heat <ill leave no son to inherit him8 52J <oman <ho loses her children in childbirth should *ut an a**le on her head K<hile deliverin+ themL8 55J 'hoever be+ins a mit@vah but does not com*lete it buries his <ife and sons8 5:J man <ho marries a <oman for money <ill have indecent children and <ill lose the money in no time at all8 56J *erson <ho occu*ies himself <ith Torah and acts of charity is re<arded <ith many children8 50J !hildren do not die for the sin of their fathers unless they carry on in their fathers9 <ays8 57J Marital relations are beneficial for the foetusD *urifyin+ and *rovidin+ the child <ith alertness1 stren+th and a *rominent a**earance8 5/J *erson <ho has no children should acce*t u*on himself the yoke of eCile8 5.J Takin+ a<ay a friend9s means of income is like violatin+ his <ife8 :3J Bein+ +iven over into the hands of one9s enemies is like bein+ bereaved of one9s sons8 :-J #f a man has seCual relations <ith a +entile <oman or <ith another man or if he entertains thou+hts of idolatry1 his son <ill not be a Torah scholar8 Even if he should teach his son Torah1 he <ill for+et it8 :2J >ood children are very beneficial for their ancestors8 :5J !hildren die because of falsehood8 ::J 'hoever does not se*arate from his <ife near to the eC*ected time of her menstruation1 his sons 4 even if they resemble those of aron 4 <ill die8 *erson <ho does se*arate <ill have male children <ho are fittin+ to be instructors of %e<ish La<8 :6J 'hoever uses <ine in *erformin+ the "avdallah service se*aratin+ the Sabbath from the <eek1 <ill have male children <ho are fittin+ to be instructors of %e<ish La<8 :0J

*erson <ho sanctifies himself by behavin+ modestly durin+ marital relations <ill have male children8 :7J !are should be taken not to allo< a baby to nurse from an evil <oman1 because the milk he suckles can either make him *ure or im*ure8 :/J 'arm <ater and oil are +ood for an infant9s health8 :.J By not <ithholdin+ oneself from nature9s call1 a *erson9s *rayers on behalf of his children <ill be acce*ted8 63J Offs*rin+ resemble their father and mother in a**earance8 6-J #ndecent behavior in a man9s house is <orse than the <ar of >o+ and Ma+o+8 62J !omin+ early and stayin+ late in the syna+o+ue len+thens the days of one9s children8 65J *erson should not favor one of his children over the others8 6:J Li+htin+ !hanukah and Shabbat candles makes one <orthy of havin+ sons <ho are Torah scholars8 66J By sho<in+ love for the Sa+es1 a *erson9s sons <ill become rabbis8 By honorin+ the Sa+es1 his sons4in4la< <ill become rabbis8 60J !hildren die in their youth <hen *eo*le do not fulfill their oathsO <hen they ne+lect Torah studyO fail to kee* the mit@vot of me@u@ah and t@it@itO and for the sin of un<arranted hatred8 67J #f a *erson tithes his money1 his children <ill be saved from di*htheria8 6/J #nnocentL schoolchildren die for the sins of their +eneration8 6.J Securin+ myrtle branches for the Shabbat makes one <orthy of havin+ children <ho are Torah scholars8 03J se+ulah for a <oman <ho miscarries is to bathe a bride before her <eddin+8 0-J The natureL of a *erson9s sons and dau+hters <ill be influenced by <hat he eats K*rior to their conce*tionL8 02J *erson <hose children die should not have marital relations durin+ the <eek1 but only on the ni+ht of Shabbat8 05J ?ra<in+ a bo< and arro< on La+ B9Omer is a se+ulah for childrenO as is sin+in+ the *rayers <hile leadin+ the con+re+ation in <orshi*8 0:J child must be tau+ht to behave *ro*erly ri+ht from the start8 06J

The son+s and *raises of >od <hich are recited before the li+ht of day are a se+ulah for havin+ children1 for a <oman <ho lacks the milk Kshe needs for nursin+L and for a <ife <hose nature it is to be an+ry8 00J *erson <ho humbles himself in the *resence of his teacher and des*ite bein+ shamed1 turns to his teacher <ith all his doubts1 merits havin+ a son <ho is even +reater than this teacher in the study of Torah8 07J *erson <ho acce*ts his sufferin+ <ith love merits offs*rin+ <ho <ill live lon+8 0/J >od *erforms +reat deeds for a *erson in accordance <ith his name8 This is because a *erson9s name influences Kall as*ects of his lifeL8 0.J 'hen a *erson raises his voice in order to sho< off1 his children <ill be taken ca*tive8 73J man <ho is childless should use oil re+ularly8 7-J There are times <hen a *erson1 by chan+in+ d<ellin+s1 saves the life of his children8 72J By *ursuin+ *eace1 a man saves his sons from death and eCile8 75J 'hen a *erson does somethin+ <hich is after<ards a hindrance for other *eo*le1 all +ood is severed from his offs*rin+8 7:J Occasionally1 the +reat love bet<een husband and <ife *revents her from havin+ children8 76J Most barren <omen <ho later conceive +ive birth to a son8 70J !hildren die because of fraud8 77J The T@addik has the *o<er to curse a man so that he <ill not have decent children8 7/J The *erson in <hose house the T@addik takes lod+in+s is blessed <ith children8 7.J *erson <ho lon+s to *erform some mit@vah but is unsuccessful <ill be re<arded <ith children8 They <ill inherit his +reatness and <ill accom*lish this mit@vah8 /3J 'hen a man de*rives others of their livelihood1 in the end his children die8 /-J ma+net is a se+ulah for havin+ children8 /2J *erson9s children die <hen he uses names of im*urity or ma+ic1 or if he believes in them8 /5J 'hen a husband and <ife <ash their hands and +ive charity before en+a+in+ in marital relations1 they remove the s*irit of im*urity from the children <hich they be+et8 /:J There are <omen <ho bear females and not males8

/6J By recitin+ the cha*ter of t@it@it INumbers -6D574:-J <ith +reat devotion and fear and by clothin+ the naked1 a *erson merits havin+ sons8 /0J 'hen the year has been a *ros*erous one1 take this as a si+n that the %e<s <ill be fruitful and multi*ly8 /7J The children of a <oman <ho uses ma+ic <ill die1 and she <ill become a <ido<8 //J se+ulah for a nursin+ mother <ith an insufficient su**ly of milk is for her husband to mourn the destruction of %erusalem8 /.J 'hen *eo*le are false1 their children are made to suffer8 The *lace in <hich they live can also have Ka ne+ativeL effect u*on them8 .34.-J #f a *erson brin+s =oy to a +room and bride or if he is heedful Kof the mit@vot <hich involveL li+htin+ candles1 his <ife <ill bear sons8 .2J 'hen there has been an abundance of rain it is a si+n that many sons <ill be born durin+ that year8 .5J "usband and <ife <ho curse each other <ill not raise their children8 .:J Plant some ty*e of *roduce1 and <hen you harvest it1 +ive it to the *oor and have no *leasure from it yourself8 This <ill be a se+ulah for raisin+ children8 .6J man <ho *laces eCcessive fear Kin the heartsL of the *eo*le of his +eneration <ill not establish *ro+eny <hose hearts contain <isdom8 .0J 'hen a *erson has no *ity on his children1 he sho<s that he hasn9t any understandin+ of holiness8 .7J Not revie<in+ one9s studies and for+ettin+ them causes one s children to die8 ./J *erson <ho has acted immorally <ill not raise his children8 ..J The Name of >od1 Elohah *rotects children8 -33J *erson9s children <ill not follo< evil <ays if he endeavors to secure a livelihood for those <ho seek >od8 -3-J By havin+ faith in the T@addikim1 a man9s children live and endure8 -32J 'hen a male child comes into the <orld so does lovin+kindness8 -35J *erson <ho causes +rief to his *arents is not <orthy of raisin+ sons8 -3:J By *ursuin+ *eace1 a *erson lives to see his children9s children8 -36J ?ama+e to a door or <indo< is a si+n that one9s children <ill suffer sickness8

-30J 'hen there is strife1 it is a bad si+n for one9s childrenO *eace is a +ood si+n for them8 -37J man <ho cannot control his tem*er has foolish children8 -3/J *erson <ho sho<s res*ect for his father is re<arded <ith sons8 B -J *erson <ho feels the *ains of child rearin+ should recite the sections of the Torah <hich de*ict !reation I>enesis -J1 daily8 Readin+ this also saves him from falsely bein+ accused of stealin+8 2J se+ulah for havin+ children is to humble oneself8 Plantin+ a vineyard is harmful for the raisin+ of infants8 :J 'orkin+ to redeem someone bein+ held ca*tive is a se+ulah for havin+ children8 6J Recitin+ the maamadot1 a collection of Torah readin+s ori+inally read durin+ the sacrificial ceremony1 is beneficial for one9s children8 0J <oman <hose children die from di*htheria should bathe her KotherL children in oil and then li+ht this oil at the time of her ritual immersion8 7J *erson <ho successfully defends his faith a+ainst a ma=ority <ho ar+ue a+ainst him1 <ill1 because of this1 be <orthy of many childrenO his *ro+eny <ill fill the <orld8 /J Silver formed into the "ebre< letter heh is a se+ulah for bein+ fruitful and multi*lyin+8 .J Sometimes1 the structure of a house *revents the <oman Klivin+ thereL from bearin+ children8 'hen the beams in the structure are not *laced into the *osition desi+nated for them durin+ the siC days of !reation1 the house is considered a ruin even <hile it stands8 This ruin harms the <oman and she cannot bear offs*rin+8 -3J K#n choosin+L a mohel1 a circumcisor1 one should look for a man <ho is both a T@addik and >od4fearin+8 ;or <hen the mohel lacks eC*ertise Kand ri+hteousnessL1 it can1 >od forbid1 result in the circumcised infant bein+ inca*able of re*roducin+ or in his becomin+ an e*ile*tic8 --J 'hen a *erson9s son occu*ies himself <ith Torah study it is as if he never dies8 -2J The milk of a ri+hteous <oman *rovides the child <ith the fear of "eaven and +ives him mastery in this <orld8 -5J *erson <ho causes his friend to fall from faith suffers childlessness8 -:J 'hen there is *eace in the land1 children are born to the %e<s livin+ there8 KThese children <ill develo* intoL instructors of %e<ish La<8

-6J 'hen a *erson1 <hile havin+ relations <ith his <ife1 takes care so that neither he nor the time are eCceedin+ly hot or cold1 the children that are born <ill be very <ise8 -0J #f a *erson rules over his evil inclination1 his children <ill not follo< evil <ays and because of this he <ill *ros*er monetarily and not be *ut to a test8 -7J Because a <oman is not from distin+uished linea+e1 she can have indecent children even if she herself is ri+hteous8 -/J 'hen +rain is abundant in the <orld1 it is a si+n that males <ill be bornO <hen <ine is abundant1 it is a si+n that females <ill be born8 -.J man <ho has no son should make it a habit to brin+ *resents to Torah scholars and recite the *ortion of Bikkurim I?euteronomy 20D-4--J1 the first fruit offerin+8 "e should also learn a +reat deal of Talmud and minimi@e his study of ++adah <hich is a se+ulah for dau+hters8 23J 'hen a *erson KmastersL the study of Poskim1 the "alakhic !odifiers1 so that he is able to instruct others1 throu+h this he causes a number of barren <omen to conceive8 2-J Sometimes1 by bein+ taken ca*tive a man is s*ared the loss of his children8 22J By +ivin+ charity one merits havin+ children8 25J se+ulah for a <oman <ho has difficulty in childbirth is to han+ the cemetery key around her neck8 This key is also a se+ulah for Kcounterin+L barrenness8 2:J man <ho eC*eriences an emission Kshould be concerned thatL his children <ill die8 26J There are certain ty*es of <ood <hich1 <hen used in buildin+ a bed1 <ill hinder conce*tion and child rearin+8 Like<ise1 there are certain ty*es of <ood <hich are beneficial for conce*tion and raisin+ children8 20J 'hen a man9s children die in their youth1 Khe should haveL the mother of his remainin+ son make a +arment <hich the child should <ear until he +ro<s u*8 27J 'hen the %e<ish *eo*le are fruitful and multi*ly1 the nations issue ne< decrees a+ainst us8 2/J The sufferin+ a *erson endures *roves beneficial for child bearin+8 2.J Thorns are a se+ulah for bearin+ children8 53J #t is <ell kno<n that <hen a *erson is born circumcised his *o<er of ima+ination is +ood and <holesome8 BA)$T A (O&SE

-J *erson should avoid enterin+ an abandoned house1 because it is a *lace of evil s*irits8 2J One <ho suffers misfortune in one *lace should +o else<here8 5J 'hen the T@addik enters a house <hich is destined for a blessin+1 the blessin+ comes as <ell8 :J There are *laces in <hich +ood thin+s are destined to ha**en and Kothers destinedL for the o**osite8 6J The seemin+ly natural occurrences <hich befall man1 for +ood or bad1 are Kactually influencedL by time and *lace8 0J Reven+in+ one9s =ealousy destroys a man9s home8 7J *erson has no desire to Kleave behind anyL benefit to a *lace <hich he abandons8 /J ?on9t live in the vicinity of a boor <ho behaves *iously8 .J ny house <here the <ords of Torah are heard at ni+ht <ill never be destroyed8 -3J Peo*le a+e t<ice as fast in a city built on a slo*e8 --J There is a blessin+ in a house <here the <ine *ours like <ater8 -2J ?o not enter a house in <hich there are crosses8 -5J *erson <ho <ants to move into a house should first recite the entire Pentateuch and then move in8 -:J *erson <ho o<ns no *ro*erty is not a man8 -6J *erson9s location can cause him to sin8 -0J <oman9s an+er and immorality destroys her home8 -7J #t is a bad si+n for a house <hen its threshold and entrances are destroyed8 B -J Livin+ in the u**er storey of a house is better for servin+ >od than livin+ in the lo<er storey8 2J Sometimes1 the structure of a house *revents the <oman Klivin+ thereL from bearin+ children8 'hen the beams in the structure are not *laced into the *osition desi+nated

for them durin+ the siC days of !reation1 the house is considered a ruin even <hile it stands8 This ruin harms the <oman and she cannot bear offs*rin+8 5J t the entrance of a *erson9s house one can determine if the merit of the o<ner9s ancestors has ceased or if it is still in effect8 :J man should make sure that a fruit4bearin+ tree <as not used in the construction of his house8 6J !oncernin+ the beams of a buildin+D #f a man is deservin+1 they are like the standin+ Serafim 4 burnin+ an+els 4 and the buildin+ <ill remain standin+ for a lon+ time8 #f he is not <orthy1 the Seraf im are consumed8 This ty*e of fire is most common8 0J #t is a bad si+n for a man9s offs*rin+ <hen he builds a <all and its to* *art falls off8 7J man only has *leasure <hen he lives in a *lace <here his ancestors once lived8 /J se+ulah for a *erson movin+ to a ne< house is to brin+ into it a s<ord1 a knife or some other ty*e of <ea*on8 hint to this is found in the verse F house is built <ith !ho)hMah1 <isdomF IProverbs 2:D5JO the letters bein+ an acronym for F)lei !homos Me9cheiroteihem 4 <ea*ons are their <aresF I>enesis :.D6J8 KThe eC*lanation of me9cheiroteihem is alternatively1L their s<ords or their *laces of d<ellin+8 .J The roof of a house is an indicator of <hat <ill ha**en to the +rou* or family K<hich inhabits itL8 B&S(A( E'BARRASS'ENT.'O%EST) -J *erson <ho embarrasses his friend becomes dumbstruck and for+etful8 2J #t is *ermissible to embarrass those rabbis <ho *urchase their *osition for self4*ride8 #t is a**ro*riate to dis+race them and to make li+ht of their honor8 ?o not stand u* for them or call them rabbi8 The mantle they <ear is like a donkey9s saddle8 5J #t is better to ne+lect Torah study than to embarrass a fello< %e<8 :J #f a *erson embarrasses a Torah scholar or if he shames his friend in the *resence of a Torah scholar1 he <ill become a heretic8 "e is called Fone <ho acts bra@enfaced to the Torah8F 6J The coat of the T@addik atones for the s*illin+ of blood8 0J 'hen *eo*le ridicule you1 you should fast and cry8 7J The only reason you are shamed is so that you should re*ent for those trans+ressions <hich you take li+htly8 /J

(ou are also sent embarrassment <hen you re=oice in your friend9s troubles8 .J Picture the letters of the <ord Emunah 4 and you <ill never be dis+raced8 -3J *erson <ho has to leave ob=ects as collateral in order to borro< money must have des*ised these ob=ects in a *revious incarnation8 --J man <ho suffers shame can ho*e for salvation8 -2J One <ho <ants to be modest should *icture his mother9s ima+e8 -5J (ou can acBuire the Buality of modesty by +ivin+ charity for "eaven9s sake8 -:J #t is kno<n that <hen a *erson is dis+raced1 it is because he lacks trust in >od8 -6J *erson <ho di+s a hole <ill eventually suffer some shame8 Sometimes1 the matter even causes him to become the to*ic of everyone9s discussions8 -0J "avin+ trust in >od <ill s*are a man from bein+ shamed8 -7J man <ho steals from a *au*er <ill suffer embarrassment8 -/J Be tolerant and bear the dis+race and shame you receive from a *erson <ho is not your enemy8 "is dis+racin+ you certainly comes from "eavenO <ith it you <ill be hidden and *rotected from Satan1 <ho is your enemy and <ho is al<ays raisin+ himself u* a+ainst you <ith accusations8 By bein+ tolerant of the embarrassment at the hands of one <ho is not your enemy1 the real enemy 4 Satan1 <ill not -.J $sin+ flattery <ill cause you to be des*ised in the eyes of the nations8 They <ill curse you and vent their an+er a+ainst you8 23J 'hen a *erson embarrasses you and makes fun of you1 it is because you must have dis+raced his ancestors8 2-J 'hen everyone embarrasses you and they cause you an+uish1 remain silent and don9t leave your house8 22J 'hen they shame you 4 +ive charity8 25J By +ivin+ charity you <ill achieve the Buality of modesty8 2:J The "oly One1 blessed be "e1 eCacts re*ayment for a kin+9s shameO even if one nation embarrasses the kin+ of another8 26J #n the 'orld to !ome1 the sinner <ill be ashamed to face his rabbis8 20J One <ho embarrasses a Torah scholar <ill find no cure for his <ounds8 27J ?on9t =um* to embarrass a friend <hen you hear him say somethin+ false8 Rather1 make some +esture so that he <ill reco+ni@e that it is not so8

2/J #t is a mit@vah to *ublici@e the <icked8 2.J man <ho +ets embarrassed <ill not easily sin8 53J #t is <ell kno<n that if a *erson has no modesty1 his ancestors did not stand at Mount Sinai8 5-J #t is better for a *erson to have himself thro<n into a flamin+ furnace than to *ublicly shame a friend8 52J 'hen your friend embarrasses you1 admit to his <ords8 55J Publicly embarrassin+ one9s friend is like s*illin+ blood8 K *erson <ho does thisL descends into >ehinom and does not come out8 5:J #t is better for a man to have seCual relations <ith a <oman <hose unmarried status is in doubt than to embarrass his friend in *ublic1 for <hich he loses his *ortion of the 'orld to !ome8 56J ?o not embarrass a fello< %e< <ho kee*s the Torah and mit@vot8 But it is *ermissible to shame and verbally deceive an KintentionalL sinner8 50J ll of "eaven9s +ates have been sealed1 eCce*t for the +ate K<hich receives the com*laintsL of a man <ho has been cheated8 57J ll retribution is eCacted throu+h a messen+er other than in cases involvin+ deceit1 K<here the cheater is *unished directly by >odL8 The curtain of "eaven is never sealed to Kthe *rayersL of a *erson <ho has been cheated8 B'+A%$' CLOT($N+ -J The clothin+ a *erson <ears is indicative of his character8 2J *erson <ho KmustL +o barefoot must be a sinner8 5J 'hen a man is stubborn or fails to fulfill his oaths1 he loses his clothin+8 :J #n the end1 a man9s children <ill have to +o unclad and barefoot if he has not refrained from +a@in+ u*on his father9s nakedness8 6J man <ho eats before *rayin+ <ill lose his clothin+8 0J hau+hty man loses his clothin+8 7J *erson <ho lures his friend from the +ood *ath to the evil one <ill not have <ith <hat to clothe himself8

/J man <ho serves as a +uarantor for a +entile loses his clothin+8 .J There <ill come a time <hen the "oly One1 blessed be "e1 <ill eCact *unishment from those <ho dress in the clothin+ of the +entiles8 -3J *erson <ho1 because of his *overty1 must <ear torn clothin+ <ill Konly findL hel* by cryin+ out to >od8 --J nyone <ho sho<s disres*ect for clothin+ <ill in the end have no *leasure from them8 -2J By *rovidin+ clothin+ for the *oor1 a man is s*ared embarrassment8 -5J man <ho is careful not to embarrass anyone is re<arded <ith KfineL clothin+8 B -J Tellin+ stories about T@addikim dra<s the li+ht of Mashiach into the <orld and dis*els much darkness and *ain8 The teller is also re<arded <ith beautiful clothin+8 2J *erson <ho is accustomed to cursin+ <ill not have clothin+ for the Shabbat8 5J *erson <ho K*ays s*ecial attention toL clothin+ his feet1 such as by <earin+ very eCBuisite foot<ear or *ants1 <ill become *retentious8 :J *erson <ho sho<s disres*ect for the mit@vah of t@it@it <ill not merit bein+ buried K<hen he diesL8 6J *erson <ho *rovides clothin+ for his friend can chan+e his friend9s <ill in any <ay he <ishes 4 in both *hysical and s*iritual matters8 0J 'hen a man <ears his father9s clothin+ it is easier for him to follo< in his father9s <ays8 7J FL9chu lachmu v9lachmi u9shetu b9yayin masakhti 4 !ome1 eat of my bread1 and drink of the <ine <hich # have min+ledF IProverbs .D6J8 L9chu Lachmu V9#achmi $9shetu is an acronym for L$L V8 B9yain 4 <ith its four letters 4 has a numerical value I70J eBuivalent to the first letters of etro+1 hadas and aravah I-Q6Q73R70JO and maSa)hTi is the as*ect of Su)koT8 By fulfillin+ the mit@vot of the ;our S*ecies and sukkah1 a *erson is re<arded <ith food1 drink1 clothin+ and <ith a revived s*irit8 Throu+h the mit@vah of sukkah he merits clothin+ in the as*ect of1 F'hen # made a cloud its +armentF I%ob 5/D.J8 By virtue of the <illo< branch he +ains sufficient drink1 throu+h the myrtle branch he brin+s vitality to the soulO and by takin+ the branch of the *alm tree and the etro+ of the citron tree1 both of <hich contain edible fruit1 he merits havin+ enou+h to eat8 B$TAC(ON TR&ST $N +O%

-J *erson <ho has trust in >od fears nothin+8 2J Trust in >od brin+s *eace8 5J Trust in >od comes from fearin+ "im8 :J ;aith *roduces trust in >od8 6J *erson <ho does not trust in >od tells lies8 0J Tellin+ lies *revents a *erson from trustin+ in the truth8 7J 'hen a man trusts in >od1 the "oly One1 blessed be "e1 saves him from all an+uish 4 *articularly from bein+ killed8 /J 'hen a*ersontrustsin+od1heis freefrom havin+ torely on others8 No one can insult him8 .J Trust in >od saves one from <orry8 -3J By trustin+ in >od a *erson <ill merit kno<in+ the "oly Names8 --J *erson <ho does not *ossess the Buality of trust in >od should +uard a+ainst shamin+ anyone8 "e should also take care to *ray <ith an attentive heart8 -2J The life of a *erson <ho trusts in >od <ill not be cut short8 -5J *erson <ho does not trust in >od should rise before the mornin+9s li+ht and recite su**lications in a loud voice8 -:J Throu+h silence a *erson merits trustin+ in >od8 -6J By not sealin+ his business a+reements <ith a handshake1 a man attains trust in >od8 This can also be achieved by not associatin+ <ith <icked *eo*le8 -0J flatterer loses his trust in >od8 -7J The <aters of the %ordan River are a se+ulah for trust8 -/J By trustin+ in >od a *erson comes closer to "im8 -.J 'hen a *erson trusts in +entiles 4 <hat is his is theirs8 B -J

'hen a *erson does somethin+ <ith faith1 and in the course of doin+ so stumbles1 he should trust that the "oly One <ill save him8 >od arran+ed this obstacle for him so that he should *ave the <ay for his sons to be saved from this stumblin+ block8 2J man <ho +uards a+ainst idolatrous thou+hts <ill al<ays trust in >odO never <orryin+ about tomorro<8 "e is on the level of1 FBlessed is >od <ho day after day bears our burdenF IPsalms 0/D23 J8 Because of this1 Kthe "oly OneL Fobserved no iniBuity and sa< no misery in him1F INumbers 25D2-J1 and anyone <ho lays a hand u*on him1 it is as if he attacks the a**le of >od9s eye8 B'SORA( T$%$N+S -J *erson <ho is in the habit of brin+in+ +ood tidin+s clothes himself in the Buality of Eli=ah the *ro*het8 2J ?on9t carry bad ne<sD a number of *eo*le have died after receivin+ bad tidin+s8 5J *erson <ho *erforms a mit@vah correctly is not brou+ht bad ne<s8 "e Keven has the *o<er toL nullify the "oly One9s decrees8 :J Relatin+ bad ne<s causes a *erson to fall into constricted consciousness8 B -J By makin+ it a habit to be the bearer of +ood tidin+s1 a *erson9s feet <ill not *ain him8 B'RAC(A( BLESS$N+ B -J One <ho receives a blessin+ should +ive some sort of *resent to the *erson <ho blessed him8 2J ?on9t take the blessin+ of a +entile li+htly8 5J *erson <ho dra<s those <ho are distant into the service of >od is +iven the *o<er to bless others8 B'C($)A( CR)$N+ B -J

man <ho cannot brin+ himself to cry should +a@e at the firmament1 because it <as the firmament <hich caused the <aters Kof !reationL to cry Kby se*aratin+ the lo<er <aters from the u**er <atersL8 2J !ryin+ nullifies immoral thou+hts8 5J se+ulah for a *erson sufferin+ from a neck ailment is to cry over the destruction of the "oly Tem*le8 G !!EL " $>"T#NESS T"E;T N? ROBBER( +A'A*A( (A&+(T$NESS -J Mashiach <ill not come until all hau+htiness is eliminated from the <orld8 2J Pride leads a *erson to homoseCual desires and an+er8 There are times <hen a <oman cannot become *re+nant because she +lamori@es herself and is hau+hty8 5J "au+htiness brin+s hun+er to the <orld8 :J Pride leads a *erson to drunkenness and vice versa8 6J man9s hau+htiness causes him to fear8 0J >ivin+ charity is a se+ulah for eliminatin+ *ride8 7J The "oly One incites enemies a+ainst a rabbi <ho hau+htily rules over *eo*le a+ainst their <ill8 /J 'hen a *erson feels his heart u*lifted1 he should kno< that this is an o**ortune time for him8 .J man <ho saves the *oor has the *o<er to humble *roud *eo*le by KmerelyL +a@in+ u*on them8 -3J 'hen a man falls <hile <alkin+ in *ublic it sho<s that he is hau+hty8 --J *articularly *ro*itious <ay to eliminate *ride is to em*athi@e <ith the sufferin+ of the %e<ish Peo*le8 -2J (ou should kno< that <hen a <icked man *ersecutes a *au*er it is because of the *oor man9s *ride8 -5J *erson9s *ride causes him to fall from his faith8 -:J

"au+htiness *revents a man9s heart and eyes from seein+ >od9s <onders and thus fearin+ "im8 -6J man should not take *ride in his intellectual achievements and +ood deeds1 <hich all stem from the T@addik of the +eneration8 "e is to the T@addik like a *en in the hand of a scribe8 -0J Eatin+ and drinkin+ *roduce hau+htiness8 -7J Pride can be rectified throu+h fastin+8 -/J *articularly *ro*itious <ay to KavoidL *ride is to +a@e at the heavens8 -.J *erson is sent confusin+ dreams in order to remove his submer+ed hau+htiness <hich is hidden from him1 and of <hich he is una<are8 23J 'hen a *erson is hau+hty1 his <isdom and foresi+ht de*art8 2-J Reason cannot tolerate the *oor man <ho eChibits *ride8 "e <ill one day re+ret his behavior and be ashamed of himself8 22J *roud *erson cannot humble his o*inons8 "e <ill eC*erience for+etfulness8 25J hau+hty man is a cri**le8 2:J #n certain circumstances it is *ermissible to behave in a <ay <hich a**ears hau+hty8 26J *erson9s *ride <ill eventually lead him to immoral behavior <ith another man9s <ife8 'hen a man is hau+hty it is as if he serves idolatry1 denies >od9s eCistence1 and as if he en+a+ed in seCual relations <ith all the <omen forbidden to him by the Torah8 "e is likened to one <ho built an altar Kfor unla<ful <orshi*L8 Such a *erson9s im*ortance diminishes and disa**ears entirelyO it <ould be ri+ht to cut him do<n like a tree used for idolatry8 The Shekhinah laments over him and he <ill not rise u* from the dust K<hen the resurrection comesL8 20J 'earin+ the T@addik9s hat is a se+ulah for removin+ *ride8 27J "avin+ faith <ill +ive you the stren+th to break your *rideO you9ll have mastery over the trait of hau+htiness8 2/J The *lans of a *roud *erson <ill *rove unsuccessful8 2.J Should you un<ittin+ly sin1 you can be sure that you *ossess *ride8 This is to sho< you that you are not yet a T@addik8 53J Should you eC*erience some feelin+s of hau+htiness1 be<are of trouble8 5-J humble *au*er1 thou+h he does not +ive charity1 is better than a hau+hty rich man1 even if he is benevolent8 52J

'hen beset by feelin+s of *ride *icture your father9s ima+e8 55J "au+htiness is a *ortent of disaster1 >od forbid8 5:J Pride stems from a *erson9s not havin+ rectified the sins of his youth8 56J #t is kno<n that <hen a *erson9s <ine ferments1 it is because he is hau+hty8 50J 'hen a *erson is hau+hty his home has no lastin+ eCistence8 57J K>od says ofL a hau+hty manD F"e and # cannot live in the <orld to+ether8F Even a small <ind causes him trouble8 "is *rayers are not heard and he has no cure8 "e <ill be <antin+ in Torah and even his o<n <ife <ill dis+race him8 5/J One <ho underservin+ly <ears the mantle of a Torah scholar is not allo<ed entry into the sanctum of the "oly One8 5.J "au+htiness delays the Mashiach and drives a man from the <orld8 :3J KRecitin+L the verses1 FThou+h his eCcellency rises u* to the heavens888F I=ob 23D0J1 and1 F;or riches are not forever888F IProverbs 27D2:J is *articularly beneficial for breakin+ one9s *ride8 +'NE*A( &'+'-ELA( T(EFT AN% ROBBER) -J The *erson <hose heart is tem*ted to steal 4 havin+ *ermitted himself that <hich belon+s to a friend 4 is ca*able Of committin+ any sin8 There are no means for turnin+ him from his evil <ays8 2J The sin of theft brin+s locust and famineO *eo*le <ill even eat their o<n children9s flesh8 5J *erson <ho has not allo<ed others to benefit from his <ealth <ill be robbed8 :J Stealin+1 even indirectly1 a *enny9s <orth from one9s friend is akin to takin+ his soul and the souls of his children8 6J man <ho sho<s no concern for the *ossessions of another sho<s himself to be a thief8 0J (ou are allo<ed to defraud an idol4<orshi**er8 7J *erson <ho closes his hand to +ivin+ charity <ill be robbed8 /J man <ho *laces his trust in +entiles <ill eventually have his *ossessions forcibly taken from him8 .J

K'hen %e<s a**ointL unBualified =ud+es1 teachers or even ritual slau+hterers1 their livelihood <ill be devoured by their enemies8 -3J 'hen a *erson dilutes the <ine he sells1 he <ill be attacked by thieves8 --J The man <ho shares in stolen *ro*erty <ill eventually be eC*osed8 -2J 'hen thieves Po*ulate a city1 it is an indication that the rabbi there favors bribery8 -5J #dleness brin+s thieves8 -:J ?ece*tion is *ermitted in order to save a %e<ish soul8 -6J *erson <ho embarrasses his friend <ill eventually testify falsely in order to steal money8 -0J man <hose trust in >od has been nurtured from childhood is saved from robbers8 -7J Thieves come <hen foolish matters are discussed8 -/J ;alsehood brin+s thieves8 B -J $sin+ dece*tiveness brin+s disease to one9s lun+s and chest8 2J ?ece*tion leads a *erson to seCual desires for a +entile <oman8 5J *erson <ho steals loses his <isdom8 :J Stealin+ dama+es one9s eyesi+ht8 6J Recitin+ Tikkun !hat@ot1 the Midni+ht Lament1 saves a *erson from thieves8 0J *erson <ho feels the *ains of child rearin+ should recite the sections of the Torah <hich de*ict !reation1 daily8 Readin+ this also saves him from falsely bein+ accused of stealin+8 "ALETH TR$E )NO'LE?>E TR VEL#N> %$?>E %A'AT TR&E /NO,LE%+E -J

Occasionally1 >od makes certain thin+s ha**en to a *erson in order for him to then a**reciate >odliness and mercy8 2J 'hen a *erson is confused he should make a habit of recitin+ the *rayer of the *ro*het "abakuk I5D-4-.J8 5J Learnin+ the le+al codifier kno<n as the Siftei )ohain is also *articularly beneficial for Keliminatin+ confusionLO as is eatin+ <heat8 :J The nature of the food <hich a *erson eats <ill +ive rise to a similar tem*erament <ithin him8 6J The taste of +rains brin+s a *erson true kno<led+e8 0J 'ine and fra+rance shar*en the mind8 7J ?is*ute unsettles the mind8 /J *erson suffers more from <hat he actually sees than from <hat he only hears about8 .J The man <ho studies Torah and *erforms acts of charity merits understandin+8 -3J Eatin+ bread in the mornin+ makes you <ise8 The "oly One rests "is *ro*hecy on a *ro*het for a *articular mission1 even if he is not a man of <isdom8 -2J 'ith their <isdom1 <ise men are able to ascertain many thin+s <hich the normal intellect cannot com*rehend8 -5J One <ho desires <isdom should turn south<ard K<hile *rayin+L8 -:J 'hen a *erson <ants to kno< ho< to *roceed in a *articular situation1 let him o*en a holy book and he <ill understand <hat to do8 -6J Olive oil makes the heart clever8 -0J ;ollo<in+ the *ath of sim*licity makes one intelli+ent8 -7J "e <ho has faith <ill after<ards merit servin+ >od <ith +reat <isdom8 -/J ;ear of >od <ill earn you <isdom8 -.J The reco+nition of T@addikim <ill earn you understandin+ and true kno<led+e8 23J 'hen a *erson conducts himself <ith modesty1 his thou+hts are clear8 2-J #t is easier to understand somethin+ <hen you see it <ith your o<n eyes8 22J *erson <ho is careful not to eat the cooked foods or drink the <ine of +entiles merits <isdom and understandin+ of all the holy <ritin+s8 25J

hau+hty *erson cannot com*rehend >od9s soverei+nty over everythin+8 2:J Not *erformin+ acts of kindness causes you to lack true kno<led+e8 26J Bein+ the cause of any sort of dama+e should make you reali@e that you have blemished your intellect8 20J 'hen a *erson +ains a revelation of some dee*er insi+ht1 it indicates that he <ill soon eC*erience an elevation of some kind8 27J 'hen a *erson <holeheartedly re*ents1 the "oly One +ives him Kthe abilityL to +ras* "is desire and <ill8 2/J *erson <ho has not rectified his sins cannot truly kno< >od8 2.J By bein+ truthful you <ill merit kno<in+ the <ay of >od8 53J (ou can also come to Kkno< >od9s <ayL by bein+ hos*itable8 5-J By *erformin+ deeds of true kindness for T@addikim1 you <ill come to kno< that all *aths 4 be it *rayer1 eatin+ or any of the K*hysicalL *leasures 4 are all the <ay of >od8 52J EC*ressin+ your ha**iness in son+ <ill make you <ise8 55J 'hen a *erson is re*aid <ith bad for the +ood he has done1 >od sho<s him mercy and +rants him +reat <isdom in servin+ the !reator8 5:J The more +ood deeds a *erson does1 the more the "oly one dee*ens his thou+htsO that is1 he is +iven a +reat mind8 B -J )no<H Each <orld and each creation has its o<n *articular form and individual construction8 ;or eCam*le1 the structure of the lion differs from that of the shee* in its stren+th1 in its bone structure1 and in its voice8 This is also true <ithin the lion s*ecies itselfO there bein+ differences bet<een one lion and the neCt8 These distinctions bet<een creations are alluded to in the forms of the letters and their combinations8 One <ho merits understandin+ the Torah is able to understand these differences8 "e <ill also kno< <hat they have in common 4 their ori+in and end 4 in <hich they are identical1 <ithout distinction8 2J )no<H man has mastery over the <orld in direct *ro*ortion to his kno<led+e of Torah and Nature8 This is <hy ?aniel <as able to subdue the lions1 he <as very <ise and Fno secret esca*ed him8F "e kne< the lion9s nature and Nature itself follo<s and is under the dictates of Torah kno<led+e8 IThe <ords of Rabbi Nachman TulchinerD F# heard from Rabbi Nathan that this cha*ter belon+s <ith the one *recedin+ it8 9)no<H man has mastery 8889 relates to 9One <ho merits understandin+ the Torah8889 Thus1 his understandin+ of the combinations of letters in the Torah is in direct *ro*ortion to his kno<led+e of the natural behavior of thin+s in the <orld8 $nderstand thisH ;or a

<onderful and very +ratifyin+ eC*lanation of this1 see Likutey "alakhot1 (oreh ?e9ah1 Milah 6D25ff8 The truth is that one <ho looks <ith a *ositive and true eye and <ith an u*ri+ht heart <ill find no difficulty in com*rehendin+ this8 On the contrary1 he <ill see the <onders of >od9s +reatness and that of the true T@addikim8 These o**onents1 <ho arro+antly s*eak a+ainst the T@addik and from the ery outset vie< the T@addik9s holy <ritin+s <ith an eye to<ards findin+ fault1 <ill never find a satisfyin+ eC*lanation8 Even after all these eC*lanations and truths1 they continue to look for *reteCts and false char+es <ith <hich to hau+htily s*eak a+ainst the T@addik and his disci*les1 may their merit *rotect us8 Nevertheless1 # could not hold myself back from *resentin+ some of <hat # have heard re+ardin+ this8 Truth standsH 9But a lyin+ ton+ue is for a moment9IProverbs -2D-.J19and the truth of >od is forever89 "e <ill save us from the double4ed+ed s<ordO and1 as "is mercy has su**orted until no<1 so <ill it su**ort us evermore8 menH Study Lik4utey Moliaran Lessons -7 and -. and you <ill understand a little8FJ 5J 'hen a *erson achieves the understandin+ that >od is one and that there is no other1 this enables him to force cor*oreality u*on the an+els and then send them to do his biddin+8 :J 'hen a *erson uses his faith to banish thou+hts of idolatry1 these thou+hts turn into the Fas*ectF of the de< of blessin+8 s a result1 his mind also remains firm and never becomes confused8 Even <hen his mind is overtaCed by dee* concentration on a com*leC sub=ect1 the "oly One *rovides him <ith thou+hts that offer relief8 6J The merit of those <ho su**ort the *oor saves the masses from *la+ue8 #t is also in their merit that eC*anded consciousness *recedes Krather than follo<sL constricted consciousness8 0J Even foolishness and folly contain KsomeL <isdom8 7J The voice of a *erson <ho is <ise in the <ays of holiness is beneficial for KacBuirin+L the fear of >od8 /J !onfusion of the mind corru*ts one9s fear of >od8 #t also causes his control Kover othersL to crumble8 .J The sa+es of a +eneration are its <in+s8 The +eneration9s closeness to and understandin+ of >od1 or on the countrary its distance from "im1 is in direct *ro*ortion to <isdom of these sa+es8 But in the future1 they <ill not reBuire <isdom in order to ascertain "is >odliness1 as in1 F nd your Teacher <ill not <ithdra< "imself anymoreF I#saiah 53D23J8 -3J *erson <ho <ants to use his intellect to delve into and investi+ate some sub=ect should bind his intellect to the "oly Tem*le8 This is indicated in the verses1 F# <ill fetch my kno<led+e from afarF I=ob 50D5J1 and1 F"e sa< the *lace1 Kthe Tem*le Mount1L from afarF I>enesis 22D:J8 --J ;aith settles the mind8 -2J 'hen *eo*le convert they cause true kno<led+e to be increased in the <orld8

-5J Even the *ro*hets only kno< that <hich the "oly One reveals to them8 -:J *hysically stron+ *erson has only mediocre intelli+ence8 -6J hurried ste* ham*ers concentration8 -0J *erson <ho steals loses his <isdom8 -7J 'hen a *erson concerns himself <ith his friend9s *hysical needs and his friend thinks about his1 this forms the backbone of the <orld8 %ERE/( TRA*EL$N+ -J 'hen travelin+ on the sea1 take alon+ a bird and a sea fish as this is a se+ulah for reachin+ one9s destiny in *eace8 2J *erson <ho re=oices <ith the bride and +room as they eCit from under their <eddin+ cano*y <ill not be harmed <hen travelin+8 5J The Traveller9s Prayer should be recited <hile the coachman *re*ares the <a+on and horses8 :J Takin+ alon+ lime is a se+ulah <hen travelin+ at sea8 This <ill save one Kfrom dan+erL8 6J *erson <ho arran+es the livelihood of T@addikim is assured that >od <ill *rotect him on the road and on the sea8 0J man <ho rides a horse should take alon+ <illo< branches8 7J Before travelin+1 bind yourself to the Buality of trust in >od and (ou <ill not stumble Kalon+ the <ayL8 /J >ive charity before settin+ out on a =ourney8 .J ll the *aths <hich a man follo<s come from and are the <ill of >od8 But it is only the humble *erson <ho can understand "is <ay8 -3J !arryin+ stones found in the fields <ill save you from <ild beasts8 --J Recitin+ the *rayer of the *ro*het (onah I2D24-3J is a se+ulah <hen travelin+ on the sea8 -2J The escort K<hich a *erson is +iven <hen he leaves a *laceL <ill *rotect him from harm on the road8 -5J man <ho has no one to escort him should study Torah8

-:J *erson acBuires the *lace u*on <hich he treads8 B -42J #n the merit of those <ho confess1 the "oly One *rovides Kthe <orld <ithL schoolteachers <ho instruct faithfully8 !onfession also brin+s about the re*airin+ of roads from obstacles8 5J The *erils of travelin+ come about <hen a *erson blemishes the si+n of the !ovenant1 as hinted in the verse1 F(ou have measured my +oin+ and my lyin+ do<n1 Kand (ou are acBuainted <ith all my <aysFL IPsalms -5.D5J8 :J Travel *rovides a *erson <ith understandin+8 6J fter havin+ fri+htenin+ dreams at ni+ht1 don9t take to the road on the Kfollo<in+L day8 0J Travel brin+s a *erson to slander1 idolatry1 licentiousness and bloodshed8 These sins diminish one9s livelihood8 7J hurried ste* ham*ers concentration8 %A)AN A J&%+E B -J The decision of a truthful =ud+e is never annulled8 "is verdict is carried out1 even a+ainst the <ill of the liti+ants8 2J decline in Kadherence to le+alL =ud+ements based on the Torah *roduces a decrease in livelihoodO conversely1 Kan increase in adherence brin+s +reater sustenanceL8 5J The a**ointment of unBualified =ud+es +ives rise to thou+hts of idolatry8 :J 'hen *eo*le choose Torah scholars for their dau+hters to marry1 *ro*er =ud+es are a**ointed8 6J Throu+h Kthe a**ointment ofL *ro*er =ud+es1 the Torah comes to be valued in the <orld8 0J The land9s *roduce is cursed <hen =ud+es are treated <ith contem*t8 7J 'hen %e<ish =ud+es are dis+raced1 the <orld is beset by inflation8 /J 'henever a <icked man *ros*ers1 it becomes difficult to develo* ne< insi+hts into %e<ish La<8 K"is success also has an effect on court cases1 in thatL the liti+ants cannot acce*t the =ud+e9s verdict8 .J

rene<al of taCes and city char+es Ku*on the inhabitants of any +iven *laceL is directly related to Kthe Buality ofL their =ud+es8

HEH S'EETEN#N> %$?>EMENT SE!L$S#ON EV#L T"O$>"TS PREST#>E N? #MPORT N!E S$!!ESS !ON!EPT#ON N? PRE>N N!( #NSTR$!T#ON (A'TO/AT %$N S,EETEN$N+ J&%+E'ENT -J 'hen the messen+ers<hobrin+ sufferin+aredis*atched1 they are made to take an oathD that they <ill neither set out nor return eCce*t on such and such a day1 at such and such a time and only Kcarry out their missionL by usin+ the desi+nated means8 "o<ever1 re*entance1 *rayer and charity have the *o<er to nullify Kthe enactment ofL this oath8 2J ?es*air1 vi@ de*ression1 leaves a *erson o*en to misfortuneO thus *rovidin+ the attribute of severity <ith a free hand8 5J Recitin+ the Torah cha*ters concernin+ the !hoshen1 the Breast*late IECodus 2/D-64 53 O 5.D/42-J is a rectification for harsh =ud+ements8 :J *erson <ho suffers affliction should +ive charity8 This charity <ill be considered as if it <ere a fee *aid to a =ud+e for his services1 <hich <hen 9acce*ted1 nullifies the verdict9s validity8 nd throu+h this his sufferin+ <ill be alleviated8 6J 'hat is the smallest amount of sufferin+ Kthat can still be considered sufferin+LG KSee Erkhin -0bD FEven reachin+ into one9s *ocket for three coins and comin+ u* <ith only t<o is also a form of sufferin+8FL 0J nyone <ho +oes forty days <ithout sufferin+ has already been +iven his share of the 'orld to !ome8 Misfortune is on the <ay8 7J 'hen a *erson rebukes his friend for the ri+ht motives1 he has a thread of lovin+kindness dra<n over him8 /J There are three thin+s <hich *oint out a *erson9s sinsD a <all <hich is about to fall1 concentration in *rayer and an informant <ho brin+s =ud+ement u*on his fello< man8 .J There are four thin+s <hich abolish harsh decreesD charity1 cryin+ out to >od1 chan+in+ one9s name and im*rovin+ one9s conduct8 -3J

!ryin+ out to >od hel*s the individual only *rior to the final decree8 --J final decree accom*anied by an oath cannot be abolished1 even for the Ksake of an entireL community8 -2J ;astin+ durin+ a year of hun+er saves a *erson from an unnatural death8 -5J The effects of a decree a+ainst a *erson a**ly only in a s*ecific *lace8 "e can save himself by chan+in+ his location8 -:J The *ains <hich a *erson suffers in his eyes or intestines are indicative of the harsh =ud+ements <hich have befallen him8 -6J *erson should tell others of his an+uish so that they <ill *ray for mercy on his behalf8 -0J 'hen there is a harsh =ud+ement a+ainst #srael1 the "oly One informs the T@addikim of this so that they *ray for the %e<ish Peo*le8 nyone <ho does not *ray for them incurs >od9s an+er8 -7J 'hen a *erson sees that he has been beset by harsh =ud+ements1 he should talk about his enemies and =ustify their actions8 -/J n+uish is eliminated by a**ointin+ <orthy =ud+es8 -.J >od brin+s sufferin+ u*on a *erson <ho makes a vo< and does not carry it out8 "o<ever1 if he remains silent1 it is considered as if he fulfilled his vo<8 23J cce*tin+ sufferin+ <ith love is like brin+in+ a sacrifice8 2-J man <ho falls do<n <hile <alkin+ should see this as a si+n of a do<nfall on a s*iritual level8 22J #mmersin+ in a mikvah relieves sufferin+ and brin+s salvation8 25J harsh decree a+ainst a *erson can be easily overturned as lon+ as it has not yet become *ublic kno<led+e8 2:J *erson <ho falls from his faith should reali@e that he is bein+ =ud+ed bove8 26J *erson <ho finds himself sufferin+ from harsh =ud+ement should make it a habit to +a@e at the heavens8 20J The "oly One eConerates the *erson <ho teaches ri+hteousness to the <icked8 27J man of truth receives >od9s lovin+kindness undis+uised by =ud+ements8 2/J The "oly One hides "is face from you because of the heresy <hich you have Kin your heartL8 2.J

Trust in >od s<eetens =ud+ement and dra<s do<n lovin+kindness8 53J Throu+h faith1 it is *ossible to convince >od to follo< your <ill8 5-J !harity turns =ustice and =ud+ement into lovin+kindness8 52J 'hen a *erson has no faith1 it is obvious that the "oly One has removed his lovin+kindness from him8 55J 'hen lovin+kindness is dear and rarely found1 you should kno< that cryin+ hel*s8 IRabbi Nathan addsD F'hen # co*ied this do<n from the Rebbe1 he told me that this a*horism is alluded to in the verse1 9"o< dear is (our lovin+kindness1 >odO therefore the children of man take shelter under the shado< of (our <in+s9 IPsalms 50D/J8 9"o< dear is your lovin+kindness19 this is <hen lovin+kindness is rare and harsh =ud+ements are *revalent1 >od forbid8 Then the solution is for 9the children of man to B9t@ail )9nafekha (echesayun 4 take shelter under the shado< of your <in+s9O the first letters of <hich form the <ord B9)"( 4 to cry8FJ 5:J ?a9at1 true kno<led+e1 dra<s do<n K>od9sl lovin+kindness8 56J By +ivin+ charity to a <orthy man1 you <ill be able to dra< lovin+kindness u*on your loved ones8 50J *erson <ho does not acce*t rebuke <ill eC*erience sufferin+8 57J To s<eeten harsh =ud+ements1 recite Psalm 5.8 5/J *erson <ho stren+thens himself and makes many *re*arations before *rayin+ is relieved from sufferin+1 even if in the end he does not *ray as he should have8 5.J To s<eeten harsh =ud+ements1 recite the Mishnayot of the Tractate Aera9im8 :3J There are times <hen the "oly One <ill *ut an end to a father9s sufferin+ so that his son finds *eace8 :-J vo< forestalls >od9s <rath8 :2J To s<eeten harsh =ud+ements1 recite Psalm 778 :5J 'hen a *erson binds himself to the Buality of faith at ni+ht1 he s<eetens the harsh =ud+ements <hich are u*on him8 ::J "au+htiness causes lovin+kindness to de*art "eaven<ard8 :6J The Midni+ht Lament s<eetens harsh =ud+ement8 :0J Remainin+ a<ake throu+hout the ni+ht saves a *erson from harsh =ud+ement8 :7J *erson can determine and understand his sins from the sufferin+ <hich he eC*eriences8

:/J Visitin+ the T@addik is in itself sufficient to s<eeten harsh =ud+ements8 :.J 'hen charity is *resented to the T@addik1 the act of +ivin+ is in itself enou+h to s<eeten harsh =ud+ements8 63J 'hen a *erson is de*ressed1 "eaven considers <ays to cause him harm8 6-J *erson9s accusers are beaten off by the study of Torah8 62J ;allin+ do<n <hile <alkin+ sometimes serves to nullify a *ronouncement of death <hich has been issued a+ainst the *erson8 65J 'hen the nations have issued an evil decree a+ainst the %e<s1 Psalm 02 should be said8 6:J Remainin+ under<ater in the mikvah until you can no lon+er hold your breath s<eetens harsh =ud+ements8 66J There are times <hen Kdrinkin+L <ine <ill arouse harsh =ud+ements8 60J The *erson <ho +ives his bread to someone <ho has no da9at1 <ill eC*erience sufferin+8 67J *erson <ho lacks true kno<led+e <ill eventually be eCiled8 6/J Post*onin+ harsh =ud+ements causes them to KeventuallyL be nullified8 6.J The *erson <ho studies Torah for its o<n sake brin+s *eace to the ?ivine a+encies of "eaven and earth8 03J Recitin+ a verse in its a**ro*riate time brin+s +ood to the <orld8 0-J !ertain times and *laces are desi+nated for +ood1 and conversely1 Kthere are some times and *laces <hich are ready and *re*ared for the o**ositeL8 02J Occasionally1 harsh =ud+ement can be staid by the leader of the +eneration1 and sometimes by the +eneration itself8 05J ;rom the nature of one9s enemies it is *ossible to determine the harsh =ud+ements <hich are bove8 0:J 'hen listenin+ to a friend s*eak of his sufferin+1 a *erson must be clever so that this sufferin+ does not then befall him8 06J 'hen a *erson studies Torah at ni+ht1 the "oly One dra<s a thread of lovin+kindness u*on him durin+ the day8 00J (ou should +ive money to charity for a redem*tion8 07J

s lon+ as it is *ossible to save yourself <ith money don9t make use of the *o<er of *rayer8 0/J 'henever there is some dis*ute bove1 the final decision is based u*on the o*inion of the T@addik <ho is alive in this <orld8 0.J 'hen a *erson is =ud+ed bove1 he is =ud+ed by his name8 #t sometimes ha**ens that the K"eavenlyL messen+ers eCchan+e his name <ith another1 so that the decree of death or sufferin+ falls u*on someone else8 73J *erson <ho does not be+ for mercy on behalf of his +eneration is *unished8 7-J *erson <ho has sickness or sufferin+ in his house should visit a <ise man <ho <ill *ray on his behalf or +rant him a blessin+8 72J Those <ho hear accusations a+ainst the %e<ish Peo*le must +o out of their <ay to look for and s*eak of their +ood *oints8 75J The "oly One removes his <rath <hen "e sees "is honor =ealously defended8 7:J The best time for a monetary redem*tion or *rayer is only durin+ the day8 76J Not everyone is suitable to *erform a redem*tion8 70J *erson <ho <ants to s<eeten harsh =ud+ements should not drink <ine that entire day8 77J "umility a**eases the "oly One1 blessed4be4"e8 7/J #n times of harsh =ud+ement1 a *erson should *ray fervently8 7.J Buildin+ a stone house is mortally dan+erous8 /3J !harity s<eetens harsh =ud+ements8 /-J Mikvah s<eetens harsh =ud+ements8 /2J Once the final decree has been *assed1 it is necessary to veil one9s *rayer in stories8 /5J By o*enin+ a Torah scroll1 harsh =ud+ements are s<eetened and returned to their *lace Kof ori+inL8 /:J Silence s<eetens harsh =ud+ements8 /6J ;astin+ and donnin+ a sackcloth are a se+ulah for nullifyin+ a decree8 /04/7J To s<eeten harsh =ud+ements1 recite the Torah sections dealin+ <ith the eleven curtains of +oat4skin IEC8 20D74-:O 50D-:4-.J1 the incense IEC8 53D5:45/J1 the eleven blessin+s <hich Moses blessed the %e<ish Peo*le I?eut8 55D0426J and the vision of the

!hariot in E@ekiel I-J8 This is also true of the Torah section on vo<s INum8 53J and the Mishnaic Tractate Shavuot8 //J "umbleness nullifies harsh =ud+ement8 /.J Recitin+ the Son+ of Son+s s<eetens harsh =ud+ement8 .3J *erson <ho can study Torah but does not1 eC*eriences sufferin+8 .-J The Tractate Ohalot is *ro*itious for s<eetenin+ harsh =ud+ement8 .2J *erson <ho raises do+s arouses harsh =ud+ement8 .5J Occasionally1 >od <ill brin+ sufferin+ u*on a <icked *erson so that he turns to the T@addik to *ray on his behalf8 .:J S<eetenin+ of harsh =ud+ements can be achieved by means of dra<in+ lots1 as <as the case <ith the @a@el8 IRabbi Nathan <rites that he heard the follo<in+ eC*lanation from Rabbi Nachman at the time of transcribin+ this a*horismD *erson should take t<o coins and dra< lots one for >od and one for @a@el8 The coin <hich is desi+nated for >od1 should be +iven to charityO the one for @a@el1 thro<n a<ay8 This <ill s<eeten harsh =ud+ements8J .6J Sometimes1 the leadin+ T@addik of the +eneration <ill +et an+ry at you in order to free you from harsh =ud+ements8 .0J 'hen a ne< kin+ or minister rises to *o<er1 harsh =ud+ements are aroused8 .7J 'hen a *erson stubbornly refuses to re*ent1 he brin+s irre*arable harm u*on himself8 ./J #t is not +ood for t<o *eo*le <ith the same name to live in the same a*artment8 ..J ?e*ression arouses harsh =ud+ement8 -33J K cce*tin+L embarrassment s<eetens harsh =ud+ement8 -3-J *erson should let others kno< of his sufferin+8 -32J 'hen *ermission has been +ranted to the *o<ers of destruction to act1 no differentiation is made bet<een the ri+hteous and the <icked8 #ndeed1 the T@addik is the first to suffer8 -35J chan+e of *lace eradicates a decree of =ud+ement8 -3:J Bein+ merciful s<eetens harsh =ud+ement8 -36J There are times <hen a *erson eC*ires from fri+ht or some other cause of sudden death8 (ou should believe that his time had come8 -30J"umility enables the *erson to nullify a decree of =ud+ement8

-37JTendin+ to the needs of the T@addikim s<eetens harsh =ud+ement8 -3/J *erson dies <ithout sufferin+ in re<ard for havin+ visited the sick8 -3.JOnce "eaven9s =ud+ement has been *assed a+ainst a *erson 4 even *rior to its +oin+ into effect 4 it can be detected by Kobservin+L the flies in the house8 B -J *erson <ho <orks to s<eeten harsh =ud+ements can easily and <ithout hindrance sanctify the Name of >od8 "is eyes do not +ro< faint8 2J The sufferin+ a *erson eC*eriences elevates him8 5J *erson <ho acce*ts sufferin+ in order to alleviate the sufferin+ of the %e<ish Peo*le is re<arded <ith receivin+ the ?ivine S*irit8 :J Recitin+ the Torah sections dealin+ <ith the holidays1 found in the *ortion of Pinchas INumbers 2/D-645-O 2.D-45.J is a se+ulah for nullifyin+ harsh =ud+ements and *ro*itious for success in one9s dealin+s in the secular courts8 6J !harity s<eetens the harsh =ud+ements destined for the future on the ?ay of >reat =ud+ement8 0J There is a *erson <ho1 <hen he sees harsh =ud+ements u*on the %e<ish Peo*le1 kno<s ho< to transfer them onto another nation1 as in1 F# shall *ut another in your *laceF I#saiah :5D:J8 Throu+h this1 all of creation +ives over its ener+y and becomes united in this man1 in order to rene< itself K<ithin himL8 Turnin+ harsh =ud+ements onto the nations also o*ens the +ate Kand increases the useL of *arables in the <orld8 7J There are those <hose acts of kindness occasionally *roduce ne+ative effects8 'hen they *retend not to see the harm brou+ht on by their kindness1 they cause the harsh =ud+ements from bove to be enacted <ithout moderation8 This coincides <ith the <arnin+ +iven to the *riesthood 4 a *riest bein+ the Fas*ectF of lovin+kindness 4 not to take hurried ste*s K<hile *erformin+ the Tem*le serviceL8 "o<ever1 <hen care is taken that no harm comes from their kindness1 this fosters moderation in the =ud+ement8 /J *erson <ho re=ects his sufferin+ is in effect tellin+ >od1 F>et a<ay from meHF .J 'hen a *erson labors in Torah study to the *oint of eChaustion1 he s<eetens harsh =ud+ements and a<akens mercy 4 even for his father <ho has *assed a<ay8 -3J #t is im*ossible to a**ease harsh =ud+ement em*tyhanded8 --J #t is a kno<n *rinci*le that a *erson bitten by a do+ has had "eaven9s mercy removed from him8 #t is also a si+n that he has eaten a forbidden food8 -2J There are times <hen a T@addik9s *ridin+ himself <ith one of his follo<ers serves to conceal that *erson from the attribute of =ud+ement8

($TBO%E%&T SECL&S$ON -J *erson <ho secludes himself and se*arates himself from *eo*le is *urified from bove8 2J #solation and turnin+ one9s attention to idleness brin+s a *erson to an+er8 B -J The *rivate conversation a *erson has <ith >od later becomes a means of redem*tion and salvation for his children8 ($R(&R$' E*$L T(O&+(TS -J *erson9s humility saves him from idolatrous thou+hts8 2J 'hen you are bothered by thou+hts of idolatry <hile *rayin+1 *icture >od9s name 4 FelokenuF in hebre< 4 in your mind8 5J !onfessin+ in the *resence of a Torah scholar *roduces +ood thou+hts8 :J Tellin+ stories about T@addikim brin+s a *erson +ood thou+hts8 6J *erson <ho has unholy thou+hts should al<ays look to find +ood in others8 0J *erson9s tears lead him to vie< all *assions <ith contem*t8 7J 'hen a *erson does not believe in the T@addik1 his heart is not ri+ht <ith >od8 /J 'earin+ a +artel1 the *rayer belt1 once <orn by a T@addik is a se+ulah for dis*ellin+ evil thou+hts8 .J ;alsehood defiles the si+n of the holy !ovenant8 -3J *erson <ho takes *ride in havin+ sanctified himself and then breaks this *ride <ill acBuire +reat insi+ht into the Torah8 --J !ryin+ out to >od eliminates one9s bias and self4interest8 -2J Studyin+ the four sections of the Shulkhan rukh removes one9s bias8 -5J Thinkin+ about an insi+ht into the Torah <hich you ori+inated is es*ecially *ro*itious for eliminatin+ undesirable thou+hts8

-:J *erson <ho has unholy thou+hts should s*eak to himself in a de+radin+ <ay8 -6J Eatin+ and drinkin+ make the mind slu++ish8 -0J n+er *roduces idolatrous thou+hts8 -7J #dolatrous thou+hts *la+ue the *erson <ho sho<s disres*ect for the %e<ish festivals8 -/J Sittin+ in the com*any of *romiscuous *eo*le or in a *lace <here an immoral act <as *erformed leads one to unholy thou+hts8 -.J The evil inclination desires only that <hich is forbidden to it8 23J KEvenL *assions have clothed <ithin them >od9s lovin+kindness8 2-J 'hen a *erson is for+iven for his sins he is re<arded <ith a *ure heart8 22J *erson9s lustful desires are eliminated <hen he sho<s com*assion for others8 25J The eyes cause the heart to desire8 2:J The *assions of the heart make blemish unavoidable8 26J ?iarrhetic medicines are a se+ulah Ka+ainstL immoral thou+hts8 20J Prayer recited <ith an attentive heart o*ens all of "eaven9s doors8 27J *erson bothered by idolatrous thou+hts should not <ear any +old ornaments8 2/J ?runkenness *roduces idolatrous thou+hts8 2.J *assion for <omen causes a man to lose res*ect8 #t also effects him in that his <ife <ill not conceive a child1 Kor if she does conceiveL she either miscarries or the child dies at birth8 53J Strife *roduces idolatrous thou+hts8 house in <hich Buarrelin+ is *resent <ill eventually be a *lace in <hich idolatry is *racticed8 5-J *erson can eliminate distractin+ thou+hts botherin+ him by raisin+ his voice as if to cry8 52J S<earin+ and cursin+ brin+ on unholy thou+hts8 55J (our trust in >od <ill save you from unholy thou+hts8 5:J >rittin+ your teeth is a se+ulah a+ainst unholy thou+hts8 56J

The *articular <ay in <hich the holy s*arks veil themselves in distractin+ thou+hts and then come to a *erson for rectification de*ends u*on <here he is u* to in the *rayer8 50J The Mishnaic Tractate (adaim is a se+ulah for dis*ellin+ unholy thou+hts8 57J *erson <ho *rays only for the Shekhinah9s sake <ill be s*ared from distractin+ thou+hts8 5/J Throu+h *eace >od9s name is eCalted8 5.J 'hen a husband or <ife has amorous thou+hts for a non4%e< durin+ their marital relations1 the child conceived <ill turn into an a*ostate8 :3J T@it@it +uard a+ainst immorality8 :-J Visitin+ the sick saves a *erson from the evil inclination8 :2J *erson9s evil inclination only has control over that <hich he sees8 :5J *erson not married by a+e t<enty <ill be *la+ued by sinful thou+hts for the rest of his life8 ::J *erson <ho commits a sin and then thinks about doin+ it a+ain is *unished for the thou+ht even <ithout his havin+ re*eated the action8 :6J To chase a<ay the evil inclination sayD F>od1 rebuke the SatanHF I*ara*hrase of Aekhariah 5D2J8 :0J *erson is not *unished for a sudden lust or unholy thou+ht <hich he is unable to *revent unless he then revie<s it in his mind8 :7J !u**in+ is hel*ful a+ainst most bad character traits8 :/J Eatin+ fish increases one9s seCual desire8 :.J 'hen a *erson9s livelihood comes in his ancestors9merit1 he eC*eriences thou+hts of idol <orshi*8 63J "omoseCuality *roduces idolatrous thou+hts8 6-J %e< <ill have thou+hts of idolatry <hen he thinks about a +entile <oman8 62J >a@in+ at nakedness brin+s one to an aroused state8 65J ?is+racin+ the holidays is com*arable to idol <orshi*8 6:J 'hen a *erson has faith1 >od hel*s him and *rotects him from evil thou+hts8 "e enters the neCt <orld free of sin8 66J

'hen *eo*le study Torah and *erform acts of kindness1 they have mastery over their evil inclination8 60J *erson <ho has en=oyment from anythin+ heretical <ill eventually be forced to <orshi* idols8 67J 'hen a *erson asks for for+iveness and kee*s himself from trans+ressin+1 he <ill not sin 4 even in thou+ht8 6/J %e< <ho has relations <ith a +entile <oman *ollutes himself8 The child <hich he later conceives <ith his <ife <ill be an a*ostate8 6.J K;rom the *riest9s clothin+ <e learn thatL a belt has the *o<er to rectify evil thou+hts8 0340-J *erson *la+ued by seCual fantasies can dis*el them by +ivin+ charity or by not deceivin+ *eo*le8 B -J 'hen a *erson uses his faith to banish thou+hts of idolatry1 these thou+hts turn into the Fas*ectF of the de< of blessin+8 s a result1 his mind also remains firm and ever becomes confused8 Even <hen his mind is overta Ced by dee* concentration on a com*leC sub=ect1 the "oly One *rovides him <ith thou+hts that offer relief8 2J man <ho +uards a+ainst idolatrous thou+hts <ill al<ays trust in >odO never <orryin+ about tomorro<8 "e is on the level of1 FBlessed is >od <ho day after day bears our burdenF IPsalms 0/D23 J8 Because of this1 Kthe "oly OneL Fobserved no iniBuity and sa< no misery in him1F INumbers 25D2-J1 and anyone <ho lays a hand u*on him1 it is as if he attacks the a**le of >od9s eye8 5J To dis*el idolatrous thou+hts1 a *erson should think about and then obli+ate himself to *erform acts of kindness8 :J #dolatrous thou+hts shorten one9s breath8 "e no lon+er has any en=oyment from hearin+ +ood ne<s8 6J 'hen a *erson finds himself *la+ued <ith idolatrous thou+hts1 he should reali@e that he is bein+ =ud+ed bove8 0J Studyin+ "alakhic !odifiers nullifies thou+hts of idolatry8 7J The a**ointment of unBualified =ud+es +ives rise to thou+hts of idolatry8 /J 'hen a *erson is *la+ued by idolatrous thou+hts1 he can eC*ect to either suffer illness or to be falsely accused of a crime a+ainst the +overnment8 .J *erson K+uiltyL of idolatrous thou+hts <ill of necessity have to turn to Sacred Names and amulets for hel*8 -3J

Tithin+ one9s <ealth dis*els immoral thou+hts8 --J There are times <hen a *erson finds himself thinkin+ about a *articular disease8 This comes from >od and is intended to remind him of the need to rectify the unholy thou+ht <hich brin+s on this malady8 -2J 'hen a *erson is in the habit of takin+ vo<s1 he comes to thou+hts of idolatry and immorality1 killin+ and slander1 all of <hich can be annulled by the +overnor in char+e of determinin+ the a**ro*riate amount of taCation to be borne by each and every inhabitant of the city8 -5J *erson <ho is afraid of havin+ immoral thou+hts because of <hat he sees <hile <alkin+ throu+h the market*lace should recite the verseD FBehold1 the mi+hty ones <ill cry outsideF I#saiah 52D7J8 This <ill save him from Kthe evil effects <hich come fromL his eyes havin+ <andered8 -:J *erson *la+ued by idolatrous thou+hts should kno< that the hand of the +entiles <ill rule over him8 -6J #dolatrous thou+hts abound in a city <hich has a lar+e fair and s*ecial sho**in+ days8 se+ulah for avoidin+ such thou+hts is to immerse oneself in Torah study s*ecifically on those days8 -0J ll a *erson9s sins are for+iven <hen he dis*els thou+hts of idolatry8 -7J >a@in+ to the east abolishes immoral thou+hts8 -/J !ryin+ dis*els immoral thou+hts8 -.J #dolatrous thou+hts can be nullified throu+h Kreli+iousL fervor8 23J ?eceivin+ *eo*le brin+s one to desire a +entile <oman8 2-J %e< <ho desires a +entile <oman should eC*ect to either suffer some ty*e of do<nfall or have illness effect his <ife and children8 22J Thou+hts of idolatry enable one9s enemies to over*o<er him8 25J #n order to dis*el immoral thou+hts1 a *erson should *icture his father9s ima+e Kin his mindL8 *ractical solution for *reventin+ evil thou+hts is to become an+ry at somethin+1 as in the verse1 FBecome an+ry and do not sin888F IPsalms :D6J8 IRabbi Nathan addsD # s*ecifically heard from the Rebbe that the intent here is to become an+ry <ith oneself8 This is hinted at in the Rabbinical teachin+D F *erson should al<ays incite the an+er of his +ood inclination a+ainst his evil inclination1 as is <ritten1 9Become an+ry and do not sin8889 F #n other <ords1 to become an+ry <ith oneself1 but not1 >od forbid1 real an+er1 <hich is a most serious sin8J lso *ro*itious Kfor dis*ellin+ evil thou+htsL is to u*root oneself and +o else<here1 as <ell as =um*in+ from one9s *lace8

($TNAS'&T REST$+E AN% $' ORTANCE -J K leaderL <ho *laces eCcess fear u*on *eo*le for the <ron+ reasons <ill not merit havin+ a son <ho is a Torah scholar8 2J *erson <ho starts a mit@vah but does not com*lete it has his *resti+e diminished8 5J 'hen the "oly One <ishes to eCact *unishment from the enemies of the %e<ish Peo*le1 "e sees to it that they a**oint unsuitable leaders8 :J The T@addik9s son <ho does not follo< in his father9s <ays is KneverthelessL +iven a *osition of *resti+e so that he mi+ht chan+e for the better8 6J *erson +ains *resti+e <hen he +ives charity8 0J *erson does not +ain in stature unless all his sins have first been *ardoned8 7J Once an im*ortant *erson has +ained *resti+e1 it is not taken from him8 /J 'hen a *erson *ossesses <isdom1 humility and +eniality1 his <ords Khave authorityL and are carried out bove8 .J 'hen the "oly One <ants a T@addik to +ain *resti+e and fame1 "e *romotes conflict and strife amon+st the <icked8 -3J By acce*tin+ humiliation =oyfully you <ill be celebrated <ith honors and *resti+e8 --J *erson <ho cannot acce*t rebuke does not advance8 -2J Presti+e comes to the *erson <ho constantly revie<s his studies8 -5J *erson +ains *resti+e by Kacce*tin+L rebuke8 -:J 'hen >od is <ith a *erson Khis statureL is elevated8 -6J chan+e in name chan+es one9s fortune8 -0J 'hen a *erson travels from to<n to to<n and from city to city1 his <ords no lon+er command any res*ect8 -7J *erson <ho favorably =ud+es the %e<ish Peo*le is re<arded <ith +reat *resti+e8 -/J *resti+ious *erson <ho no< fears that he may have to die because the time has come for someone else to +ain im*ortance should either abdicate his *osition or else devise a *lan <hich <ould brin+ this other *erson to flee from the to<n8 -.J

'hen *eo*le turn to a *erson for advice in servin+ >od1 his *resti+e <ill certainly +ro<8 23J *erson9s fame does not +ro< unless the "oly One first rests "is s*irit u*on him8 2-J *erson +ains *resti+e <hen1 in times of trouble1 he sho<s his trust in >od8 22J n intelli+ent *erson <ill certainly be Buickly elevated8 25J 'hen the T@addik +ains eminence1 the <orld <onders about him8 2:J *erson <ho des*ises thievery rises to +reatness8 26J #t is either a *erson9s <isdom or his +ood fortune <hich causes him to become famous8 20J 'hen a %e< receives +ifts from the +entiles1 he should see it as a si+n that >od considers him deservin+ of this *resti+e8 27J Recitin+ the Psalms raises a *erson9s stature8 2/J 'hen a *erson +ains *resti+e it is as thou+h he <as =ust born8 2.J Mentionin+ the names of idols *revents a *erson from +ainin+ *resti+e8 53J By studyin+ ++adah at ni+ht1 a *erson +ains *resti+e8 5-J Presti+e comes to the *erson <ho des*ises falsehood8 52J *erson9s im*ortance +ro<s because of his love for the T@addkim8 55J *erson <ill certainly +ain *resti+e <hen he serves >od consciously and not out of habit8 5:J Presti+e comes to the *erson <ho s*eaks Kto >odL8 56J *erson9s humility brin+s him *resti+e8 50J Publicly sanctifyin+ >od9s Name causes a *erson to +ain im*ortance8 57J The com*assion <hich one sho<s for others brin+s him *resti+e8 5/J ;aith enables a *erson to +ain authority over hau+hty *eo*le8 5.J One <ho a**oints an un<orthy =ud+e <ill eventually fall into the hands of +entile ma+istrates8 :3J *erson <ins *resti+e <hen his rebuke of others is for the sake of "eaven8 :-J By buildin+ in the Land of #srael1 a *erson is re<arded <ith *resti+e8 :2J

*erson +ains *resti+e <hen he honors the Torah8 :5J One cannot al<ays eCercise his authority8 There are times <hen a +iven situation can only come about under a second leader8 ::J (ou should sho< res*ect for and s*end time in the *resence of the *erson to <hom >od has +ranted eminence8 :6J *erson +ains *resti+e KonlyL in o**ortune times8 B -J The *erson <ho tres*asses into the domain of another hashis im*ortance diminished8 2J The "oly One does not +rant im*ortance to a *erson unless "e has first tested him in some small matter8 5J 'hen a *erson9s mind is confused1 it corru*ts his fear of "eaven8 #t also causes his authority to diminish8 :J 'hen a *erson is @ealous1 he merits becomin+ a faithful leader Kof the %e<ish Peo*leL8 This is alluded to in the verse1 F>o to the ant 4 NeMaLa" 4 you la@y one IProverbs 0D0JO NeMaLa" bein+ the last letters of the <ords1 Fmi9sham ro9eh even (israeL 4 from then on he became a she*herd1 a builder in #sraelF I>enesis :.D2:J8 6J Bribin+ an official in order to +ain an a**ointment in *lace of another *erson is com*arable to <itchcraft8 0J 'hen a *erson is in the habit of takin+ vo<s1 he comes to thou+hts of idolatry and immorality1 killin+ and slander1 all of <hich can be annulled by the +overnor in char+e of determinin+ the a**ro*riate amount of taCation to be borne by each and every inhabitant of the city8 7J 'henever a <icked man *ros*ers1 it becomes difficult to develo* ne< insi+hts into %e<ish La<8 K"is success also has an effect on court cases1 in thatL the liti+ants cannot acce*t the =ud+e9s verdict8 /J +ood *erson must humble himself <hen the <icked are in control Kof thin+sL8 .J The dau+hter of a *erson <hose authority is self a**ointed <ill *rostitute herself8 -3J 'hen a *erson refrains from <orkin+ for the common +ood and is only concerned <ith his o<n <ell bein+1 it is as if he acce*ts bribery8 --J *erson +ains *resti+e <hen he confesses h9fs sins8 -2J The *rominence of the leaders of the +eneration is stren+thened by >od9s holiness8 This *resti+e brin+s everyone to value the mit@vah of hos*itality and causes those <ho study the Torah to have the la< acce*ted as they understand it8

(AT-LAC(A( S&CCESS -J nyone <ho *ro*erly tithes his <ealth loses nothin+8 2J ttach yourself to a successful *erson and you <ill succeed8 5J blessin+ is only found on that <hich is hidden from the *ublic eye8 :J Success is "eaven4sent8 6J *erson to <hom K"eavenL has +ranted *ros*erity but does not succeed <ill after<ards find it difficult to do so8 0J The endeavors of Torah scholars receive an immediate blessin+8 7J Torah study is *articularly *ro*itious for success8 /J 'hen a *erson doesn9t leave a *iece of bread on the table Kafter his mealL1 he <ill never see the si+ns of blessin+8 .J K'hen a *erson seeks an omen to find out if he <ill succeedL1 mentionin+ only the *ossibility for the +ood is not considered divination8 -3J home1 a child and a <ife are si+ns of a man9s success8 --J man <ho divorces his <ife does not *ros*er8 -2J fortunate *erson turns *roud8 Peo*le tend to fear him because of his +ood fortune8 -5J One <ho refrains from idle chatter succeeds at everythin+ he does8 -:J *erson <ho al<ays s*eaks the truth *ros*ers8 -6J !onfessin+ (our sins <ill brin+ you Success8 -0J Pros*erity comes to the *erson <ho hosts a Torah scholar at his table8 -7J 'hen you lack truth1 your *ros*erity is taken a<ay and +iven to the +entiles8 -/J #n order to *ros*er1 listen carefully as the T@addik *erforms a unification of >od9s Name by recitin+ the Sh9ma (israel8 -.J ;aith in the Rabbis brin+s success8 B -J *erson <ho is al<ays ha**y succeeds8

2J "onor the *erson u*on <hom fortune smiles8 5J 'hen a *erson is successful1 he is in control of time8 (A)RA)ON CONCE T$ON AN% RE+NANC) -J Tellin+ lies causes a <oman to eC*erience *ain durin+ *re+nancy8 2J <oman <ho <ishes to conceive a child should carry either a ma+net or a small *iece of <ood from the roof of the tomb built around a T@addik9s +rave and +ive charity8 5J Small fish multi*ly ra*idly8 :J Pre+nant and nursin+ <omen should avoid eatin+ +arlic and onions8 6J 'hen a <oman des*ises evil1 she <ill be blessed <ith a child8 0J cce*tin+ the hardshi*s of eCile is a se+ulah for conceivin+ a child8 7J Eatin+ the meat of a lean animal and drinkin+ olive oil are a se+ulah for conce*tion8 B -J <oman <ho cannot conceive should look at the circumcision blade after it has been used8 (ORA'A( $NSTR&CT$ON B -J 'hen a rabbi humbles himself before +reater men than himself1 the "oly One *rotects him from makin+ mistakes in his reli+ious instruction8 2J courthouse of %e<ish La< ins*ires the fear of >od8 5J There are times <hen a *erson9s kosher food becomes miCed <ith forbidden food8 ccordin+ to %e<ish dietary la<s1 if the kosher food is insufficient for nullifyin+ the restriction1 then the entire miCture is rendered unkosher8 'henever this ha**ens1 a *erson should reali@e that he has in some <ay blemished a holy unification1 <hich is s*iritually akin to the nullifyin+ of the forbidden *ercenta+e by the *ermissible one8 This is FMot@ee 9S#R#M b9)OS"ERotF 4 "e brin+s out the bound into *ros*erity IPsalms 0/D7JO K<hich can also be read1 F"e takes out the forbiddenF4 9SuR#M4 throu+h the *ermissible )OS"ERL8 :J

'hen *eace rei+ns1 the %e<ish Peo*le are blessed <ith children <ho K<ill one dayL serve as intructors of the La<8 6J rabbi <ho is strin+ent <hen advisin+ others but lenient <ith himself1 and <ho claims to be informed <hen he is not1 <ill not merit seein+ the s*lendor of the )in+8 This is because ina**ro*riate fear 4 the evil force of Edom 4 <ill dim the li+ht of his eyes and *revent him from seein+ the s*lendor of the )in+9s !ountenance8 0J #ncarceration and *ain in one9s le+s are *unishments for immorality8 'hen a disci*le <ho is unBualified to instruct others does so any<ay1 he is also *unished <ith one of these afflictions1 as <ell as bein+ *laced at the mercy of evil forces #A# !ON;ESS#ON (#EL?#N>&E S(>O#N> *$%&) %'*AR$' CONFESS$ON B -J #n the merit of those <ho confess1 the "oly One *rovides Kthe <orld <ithL schoolteachers <ho instruct faithfully8 2J !onfession also brin+s about the re*airin+ of roads from obstacles8 5J *erson +ains *resti+e <hen he confesses his sins8 :J *erson <ho does not confess his sins <ill be beset by fears8 *ATRAN )$EL%$N+.EAS)+O$N+ B -J 'hen a *erson is easy+oin+ and looks the other <ay K<hen offendedL1 his sins are inca*able of nullifyin+ the +ood <hich he has done8 $A% N ;R $? T"E MER#T O; N!ESTORS MEMOR( N? ;OR>ET;$LNESS EL?ERS AE LO$SNESS -A)FAN FRA&%

-J fraudulent *erson is *unished <ith incarceration8 2J *erson9s fraudulence brin+s him to =oin u* <ith those <ho o**ose the ri+hteous8 -'C(&T A*OT T(E 'ER$T OF ANCESTORS -J #mmersion in a mikvah causes one9s ancestral merits to be remembered8 B -J The outstandin+ and shar* minds of the +eneration cause the fear of "eaven to shine Kin the <orldL8 This s*arks the merit of ancestors1 <hich in turn a<akens the <orld to return to >od8 2J t the entrance to a *erson9s house it can be detected <hether his ancestral merits carry on or not8 5J *erson <hose deeds are filled <ith kindness has no need for ancestral merit8 -'C($RA( 'E'OR) AN% FOR+ETF&LNESS -J The *erson <ho embarrasses his nei+hbor becomes for+etful8 2J 'orry leads to for+etfulness8 5J Recitin+ the <ords <hile studyin+ <ill hel* a *erson remember them8 :J Sufferin+ causes for+etfulness8 6J Picturin+ the ima+e of one9s father and mother is hel*ful for develo*in+ a +ood memory8 0J Those mit@vot <hich reBuire active *erformance free a *erson from for+etfulness and *rovide him <ith a +ood memory8 7J #mmorality destroys a *erson9s memory8 /J ;alsehood induces for+etfulness8 .J *erson <ith a *oor memory should encoura+e others to return to >od8 -3J

'hen a *erson9s memory is <eak1 it indicates that he has not yet rectified the sins of his youth8 --J for+etful *erson should +ive charity8 -2J *erson <ith a *oor memory should <ork to achieve a hi+h level of holiness8 -5J Bein+ humble <ill hel* you im*rove your memory8 -:J ?e*ression leads to for+etfulness8 -6J *erson <ho eC*resses his erudition modestly does not for+et this studiesL8 -'/EN$' EL%ERS B -J Elders +ive stren+th to the %e<ish Peo*le and their advice is beneficial for us8 2J The Buality of a +eneration9s elders determines its economic <ell4bein+8 5J 'hen elders +ain their *resti+e mainly from youn+ <omen1 it sho<s that they lack <isdom8 -'R$-&T -EALO&SNESS B -J 'hen a *erson is @ealous1 he merits becomin+ a faithful leader Kof the %e<ish Peo*leL8 This is alluded to in the verse1 F>o to the ant 4 NeMaLa" 4 you la@y oneF IProverbs 0D0JO NeMaLa" bein+ the last letters of the <ords1 Fmi9shaM roe" eveN yisraeL 4 from then on he became a she*herd1 a builder in #sraelF I>enesis :.D2:J8 &HETH ?RE MS >R !E ;L TTER( P"#LOSOP"#! L #NVEST#> T#ON OR#>#N L TOR " #NS#>"TS M RR# >E C(ALO' %REA'S -J fter a ni+htmare1 a *erson should sayD F?reams are meanin+lessF IAekhariah -3D2J8 2J

fter a +ood dream1 a *erson should rhetorically askD re dreams meanin+lessG #s it not <ritten1 F# <ill s*eak to Kthe *ro*hetL in a dreamF INumbers -2D0J8 5J 'hen a *erson behaves modestly in the lavatory1 his dreams have a calmin+ affect8 :J S*eakin+ badly about a T@addik <ho is no lon+er alive causes a *erson to have disturbin+ dreams8 6J ?isturbin+ dreams indicate that either a *erson9s son or disci*le <ill dis+race himself in *ublic8 B -J *erson <ho <ants his dream to be fulfilled should record the details1 includin+ the date1 time and *lace K<hen the dream occurredL8 C(EN +RACE -J By +ivin+ charity a *erson earns +race8 2J >race is also a re<ard for humility8 5J To acBuire +race1 treat your +uests hos*itably8 :J *erson should +uard a+ainst forbidden foods as <ell as forbidden s*eech in order to achieve +race8 6J *erson <ho liberally s*ends his money in search of a rabbi from <hom to learn <ill +ain +race8 0J One <ho *ossesses forbearance <ill +ain +race8 7J Rebuke earns +race for the one <ho +ives it8 /J Olive oil is a se+ulah for +ainin+ +race8 .J se+ulah for +race is to <rite the follo<in+ on a *iece of *archmentD F)ESE; V9A " V !"ESE? V9EMET L$;F in hebre< -3J Reverence for a Torah scholar *roduces +race8 --J 'ords s*oken calmly are acce*ted by those for <hom they are intended8 -2J !ertain ty*es of fish are *articularly *ro*itious for acBuirin+ +race8 -5J Studyin+ Torah <hile travelin+ *roduces +race8

B -J 'hen a *erson moves to a ne< *lace1 he should distribute meat to the *oor inhabitants there8 ?oin+ so <ill earn him +race in the eyes of the to<n9s leaders8 C(AN&FA( FLATTER) -J $sin+ flattery brin+s a *erson to use vul+ar lan+ua+e and vice versa8 2J $sin+ flattery causes a *erson9s <ife to become a <ido< and his children to be or*hans1 and yet no one <ill sho< them any mercy8 5J ;lattery leads to KunfoundedL fears8 :J 'hen a *erson falls <hile <alkin+ in the market*lace1 it sho<s that he has been +uilty of flattery8 6J ;lattery *roduces heart4ache8 0J *erson <ho *laces his trust in others <ill turn to usin+ flattery8 7J 'hen a *erson +uards a+ainst usin+ flattery he finds salvation8 /J ;latterin+ the <icked is *ermissible in this <orld8 .J $sin+ flattery arouses harsh =ud+ement8 -3J ;lattery causes a *erson9s *rayers to be re=ected and he is scorned by everyone8 B -J The use of flattery leads one to heresy8 C(A/$RA( ($LOSO ($CAL $N*EST$+AT$ON B -J #nvesti+atin+ the <orld of em*tiness 4 namely1 <hat is above and belo<1 <hat *receded this <orld and <hat follo<s it 4 brin+s a curse8 The *erson <ho +uards a+ainst such investi+ation brin+s about a blessin+8 2J By investi+atin+ <hat is above and <hat is belo< etc81 a *erson <ill eC*erience much difficulty in earnin+ a livelihood8 5J

*erson <ho delves into the study of the 'orks of the !hariot 'ill die before his time8 C($%&S($N %'ORA)TA OR$+$NAL TORA( $NS$+(TS B -J *erson dra<s from the holiness of Eret@ (israel in accordance <ith the ori+inal insi+hts <hich he finds in the Torah8 2J Su**ortive *roofs from the Torah for Rabbinical enactments brin+ abundant *ros*erity to the <orld8 This is because there are a number of teachin+s <hich have no eC*licit verse in the Torah u*on <hich they are based and the Rabbis labored to find some su**ortive reference Kfor their enactmentL8 5J Ori+inal Torah insi+hts increase ?ivine Providence in the <orld8 :J 'hen a %e< is taken ca*tive1 the <ise men of the +eneration are no lon+er able to dra< from the <ells*rin+s of <isdom <hich he brin+s into the <orld8 The o**osite is true <hen he is freed from ca*tivity8 6J Ori+inal Torah insi+hts brin+ an increase of converts Kto %udaismL8 0J 'hen a *erson <ants to +ain dee*er insi+ht into the Torah1 he arouses +reat o**osition and is then in serious dan+er8 "e should clothe himself in the ima+e of the *atriarch braham K<ho e*itomi@es lovin+kindnessL and he <ill be saved8 7J Those <ho <ant to reveal their ori+inal Torah insi+hts should study the !odifiers beforehand and then a+ain after<ards8 This study of the La< <ill *rotect their insi+hts from bein+ affected by forei+n influences8 This same *rocedure should also be follo<ed <hen a *erson <ants to *erform some act of charity8 /J Ori+inal Torah insi+hts arouse the +ivin+ of charity and vice versa8 .J #nsi+hts are +ained into the mysteries of !reation in *ro*ortion to the develo*ment of ori+inal insi+hts into the Torah8 -3J *erson is at liberty to record all the Torah insi+hts <hich he ori+inates8 "o<ever1 there are certain revelations <hich are only meant to be +iven over verbally8 The *erson <ho kno<s <hich insi+hts are to be <ritten do<n and <hich are not also has the ability to detect the lone %e< from amon+st a thousand +entiles8 --J *erson should refrain from teachin+ Torah at a time or in a *lace <here it <ill not be a**reciated8 nd even if his <ords <ill dra< the *ro*er attention1 he must be careful to say only as much as is a**ro*riate 4 unlike FThe fool K<hoL s*eaks everythin+F IProverbs 2.D--J8 'hen one says everythin+ <hich is on his mind1 his body becomes s<ollen <ith an eCcess of <ater in the blood8 KThe need for such restraint can be dra<n from the verse1L F"e makes a <ei+ht for the <ind and <ei+hs the <aters by measureF I=ob 2/D26J8

-2J Throu+h his Torah insi+hts1 a *erson merits havin+ a beautiful tallit8 -5J There are times <hen the T@addik strives to achieve somethin+ or stru++les to understand a certain as*ect of the Torah only to later find that it has come to someone less ri+hteous than himself1 <ithout this *erson havin+ to <ork to achieve it8 This is only because the door had already been o*ened Kthrou+h the T@addik9s endeavorsL8 -:J 'henever a <icked man *ros*ers1 it becomes difficult to develo* ne< insi+hts into %e<ish La<8 K"is success also has an effect on court cases1 in thatL the liti+ants cannot acce*t the =ud+e9s verdict8 -6J Peo*le tend to be fond of a *erson <ho has satisfactorily revealed some as*ect of the Torah9s reasonin+8 -0J *erson <hose faith is lackin+ finds it difficult to +ain insi+ht into the Torah8 C($T&N 'ARR$A+E B -J *erson <ho has difficulty findin+ a marria+e *artner should recite the Shirat "a(am1 the Son+ of the Red Sea1 <ith +reat concentration8 2J Recitin+ the Blessin+ of the Ne< Moon is *articularly *ro*itious for findin+ one9s match8 This is hinted at by the "ebre< <ord for moon 4 LeVaNa" 4 <hich com*rises the first letters of the eC*ression1 FB9tulah Ni9sait L9yom "ar9veee 4 vir+in marries on the fourth day of the <eekF Isee +lossary BJ8 5J man +ains *ros*erity and blessin+ <hen he chooses a Torah scholar to be his son4in4 la<8 :J !hoosin+ a Torah scholar as one9s son4in4la< saves a *erson from the *unishment he deserves for havin+ +iven bad advice to his friend8 6J 'hen *eo*le choose Torah scholars for their dau+hters to marry1 *ro*er =ud+es are a**ointed8 0J *erson <ho has difficulty findin+ a marria+e *artner should recite the Torah section dealin+9<ith the Tem*le sacrifices brou+ht by the heads of the t<elve tribes INumbers1 cha*8 7J8 7J The *airin+ of *otential marria+e *artners1 even if only discussed and never actuali@ed is also from "eaven8 Mere talk of such a match has an effect on each of the *otential *artners8 /J The veil used to cover the bride before the ceremony carries <ith it a blessin+ for children8 .J

Throu+h *rayer a *erson can eCchan+e the marria+e *artner desi+nated for him in "eaven8 -3J 'hen a husband and <ife are careful not to share slee*in+ Buarters1 even for one ni+ht1 <ith another cou*le1 they merit havin+ kohanim and *resti+ious Kyoun+L men for sons4in4la<8 --J 'hen a <ido<er takes another <ife1 his first <ife suffers in her +rave8 TETH N T$RE ' N?ER#N> P$R#T( TE*A NAT&RE B -J *erson9s *hysical health1 Kthe len+th ofL his life and his nature are all *atterned after those of his father and mother8 2J n abnormally hairy *erson is susce*tible to much harm and misfortune at the hand of the Other Side8 se+ulah Kfor *rotectionL is for him to recite the Torah section read on (om )i**ur ILeviticus1 cha*8 -0J8 T$LT&L ,AN%ER$N+ B -J *erson9s <anderin+ from *lace to *lace earns him a +ood name8 2J >enerally s*eakin+1 the livelihood of >od4fearin+ *eo*le comes as a result of their <anderin+ and movin+ from *lace to *lace8 5J There are times <hen a T@addik must <ander from *lace to *lace so that he can later recall all these *laces <hen he enters the 'orld to !omeO thereby brin+in+ them *ros*erity8 :J Not all *laces are conducive for studyin+ Torah and *erformin+ +ood deeds8 Because of this1 >od brin+s about circumstances <hich cause a *erson to leave one9s *lace and +o else<here8 6J There are times <hen a *erson9s sins reBuire that he be *unished <ith some form of eCile1 but instead Kof <anderin+ from *lace to *laceL he is beset by illness8 TA(ARA( &R$T)

B -J <oman9s ri+hteousness *urifies her house from le*rosy8 %'" S LV T#ON N? M#R !LES ;E R O; >O? ?#ST#N>$#S"E? N!ESTR( )E'S(&A( SAL*AT$ON AN% '$RACLES -J Miracles are only *erformed for a *erson <ho is <illin+ to sacrifice himself for >od9s honor8 2J *erson <ho re=oices in his sufferin+ brin+s salvation to the <orld8 5J "itbodedut 4 *rivate conversation <ith >od 4 brin+s salvation8 :J Miracles are *erformed for a *erson <ho has been tested8 6J !harity brin+s salvation8 0J Modesty enables a *erson to <in back all the +ood that another man has taken from him throu+h *rayer8 7J Miracles are not *erformed for an immoral *erson8 /J ?o not rely on a miracle as lon+ as it is *ossible to save yourself by usin+ money or some other KsimilarL means8 .J Before >od *erforms a miracle for him1 a *erson first falls u*on bad times 4 the dif f iculty of <hich is determined by the +reatness of the miracle Kabout to be *erformed on his behalf -8 -3J >od does favors for the *erson <ho does not allo< the names of idolatry to *ass from his li*s8 --J *erson in need of salvation should brin+ =oy to the T@addik8 -2J *erson9s trust in >od saves him from sufferin+8 -5J >ivin+ charity frees you from havin+ to rely on a human bein+ for hel*8 -:4-6J Trust in >od <ill enable you to understand that your salvation is from >od and from no one else8 Bein+ truthful <ill also hel* you reali@e this8 -0J

'hen a *erson finds himself bein+ tested1 he should reali@e that if he <ithstands this test >od <ill *erform a miracle on his behalf8 -7J Re=oicin+ in >od9s kindness is a re<ard for havin+ trusted in "im8 -/J Standin+ <hile studyin+ Torah overturns the machinations of the +entiles8 -.J ;astin+ saves a *erson from death8 23J Trust in >od and "e <ill re<ard you <ith lovin+kindness8 2-J "umility brin+s salvation8 22J *erson <ho *rays =oyously <ill re=oice in "is salvation8 25J Miracles are *erformed because of truth8 2:J Miracles are *erformed because of >od4fearin+ *eo*le8 26J 'hen a *erson teaches >od9s <ays in *ublic1 even if he is amon+st the +entiles1 the "oly One <ill save him8 20J *erson <ho *rays all day lon+ is re<arded <ith salvation8 27J 'hen %e<s s*eak truthfully1 they are blessed <ith "eaven9s lovin+kindness8 2/J By sin+in+ the son+s *articular to a certain +entile nation1 >od looks to see <hy they are *ersecutin+ you8 )$R'A( FEAR OF +O% -J *erson <ho does not consider himself clever can become >od4fearin+8 2J *erson <ho is close to a K<iseL old man and endures his <rath is re<arded <ith the fear of >od8 5J 'hen a *erson is +iven the o**ortunity to *erform an act of kindness and fails to carry it out1 his fear of >od diminishes8 :J *erson <ho limits his talkin+ about mundane matters becomes >od4fearin+8 6J ll the <ords a *erson uses to convince his friend of the need to be >od4fearin+ are transformed into a holy book8 0J The <ords of a >od4fearin+ *erson are valued8 7J !ryin+ over a ri+hteous *erson9s death is as im*ortant as one s fear of >od8 /J

The fear of >od brin+s a *erson more than his ma@al <ould dictateO <hereas Ka lack of fear <ill diminish his fortuneL8 .J ttendin+ to the needs of the T@addikim brin+s one to the fear of >odO <hereas1 Knot doin+ so <ill diminish his fearL8 -3J *erson9s humility leads him to a fear of sin8 --J Re<ard for the fear of >od lasts one thousand +enerations8 -2J *erson <ho leaves neither a son nor a disci*le is said to be lackin+ the fear of >od8 -5J 'earin+ a headcoverin+ *roduces >od4fearin+ness8 -:J 'hen *eo*le bless each other by sayin+1 FMay you be like so and so1F it sho<s that this individual fears >od8 -64-0J One <ho is >od4fearin+ is able to break another *erson9s hau+htiness8 "e dra<s the ?ivine Presence into the <orld8 -74-/J KThe fear of >odL brin+s one humility and he cannot be enticed Ka<ay from >odL8 -.J The "oly One *erforms miracles for a >od4fearin+ *erson8 23J *erson <ho constantly binds himself to the fear of >od and is al<ays conscious of "im is for+iven for all his sins8 2-422J *erson <ho is >od4fearin+ <ill certainly listen to the T@addikim8 KThis fearL <ill also brin+ him to trust in >od8 25J Those <ho fear >od "e re<ards <ith *eace8 2:J *erson <ho lacks the fear of >od does not follo< in "is <ays8 26J ;earin+ >od brin+s one Kthe Buality ofL truth8 20J >od4fearin+ *erson al<ays advances and never falls in his Ks*iritualL +ro<th8 27J 'hen a *erson has the <isdom of >od in his heart1 *eo*le treat him <ith reverence8 2/J Thou+h other *eo*le maybe fri+htened of somethin+1 the >od4fearin+ *erson is not only unafraid1 but he even sees this thin+ as a reason to re=oice8 2.J >od4fearin+ *erson <ill certainly humble himself before the T@addik8 53J "au+htiness *revents a *erson from fearin+ >od8 5-J To KincreaseL your fear of >od1 +o to the mikvah8 52J By sanctifyin+ >od9s name you <ill come to fear "im8

55J *erson9s sins remove his fear of >od8 5:J One <ho does not think about the day of death has no fear of >od8 56J 'hen a *erson9s fear of >od diminishes1 he should reali@e that he is bein+ =ud+ed bove8 50J 'hen a *erson +ives a *resent to a T@addik1 he is re<arded <ith >od4fearin+ness8 57J #mmersin+ in a mikvah three hundred and ten times is a se+ulah for achievin+ the fear of >od8 5/J The desire <hich a *erson sho<s for *erformin+ a mit@vah indicates that he is >od4 fearin+8 B -J ;earin+ >od and actin+ kindly to others saves one from bein+ harmed by fire and brin+s him his livelihood8 2J courthouse of %e<ish La< ins*ires the fear of >od8 5J Studyin+ the Shulchan rukh brin+s one to the fear of >od8 :J The outstandin+ and shar* minds of the +eneration cause the fear of "eaven to shine Kin the <orldL8 This s*arks the merit of ancestors1 <hich in turn a<akens the <orld to return to >od8 6J n individual can thro< off "eaven9s yokeO a community cannot8 0J The voice of a <ise *erson is es*ecially *ro*itious for Kachievin+L the fear of >od8 7J !onfusion of the mind corru*ts one9s fear of >od8 #t also causes his control Kover othersL to crumble8 /J Takin+ usury diminishes one9s fear of >od8 .J Those close to a >od4fearin+ *erson <ill acBuire fear and true kno<led+e Kthrou+h himL8 )$C(&S %$ST$N+&$S(E% ANCESTR) B -J curse has no effect on a *erson of distin+uished ancestry8 2J

Because a <oman is not from distin+uished linea+e1 she can have indecent children even if she herself is ri+hteous8 5J >od cannot easily overlook and nullify the benefits of distin+uished ancestry <hich a *erson may have KHO( "ONOR&RESPE!T N>ER '#T!"!R ;T /A*O% (ONOR.RES ECT -J 'hen a *erson KmustL encounter obstacles1 he is sent honor and *resti+e to *reoccu*y him and interfere <ith his servin+ >od8 2J *erson <ho s*eaks dis*ara+in+ly about the T@addik <ill eventually be vie<ed contem*tuously by all8 5J 'hen a *erson critici@es himself daily1 he becomes kno<n to all and *eo*le name their children after him8 :J The Midni+ht Lament is a se+ulah for +ainin+ res*ect8 6J *erson <ho increases >od9s honor earns much reco+nition bove8 0J One <ho sho<s disres*ect for the T@addikim falls ill8 7J "u++in+ the Torah scroll is *articularly *ro*itious for +ainin+ res*ect8 /J "umility brin+s res*ect8 .J There are times <hen a *erson receives res*ect and *resti+e in the merit of a member of his household8 -3J 'hen a *erson says1 F# have not sinned1F everyone vie<s him <ith contem*t8 --J Most of the embarrassment <hich a *erson suffers comes as a result of the sins of his youth8 -2J n unBuenchable thirst is a si+n that one9s honor has been diminished8 -5J *erson <ho saves a Torah scroll from bein+ destroyed is re<arded <ith honor8 -:J The <ords of a *resti+ious *erson are fulfilled8 -6J 'hen you sho< res*ect for a *erson1 honor his attendant as <ell8

-0J 'hen dead bodies are eChumed1 it indicates that the "oly One intended to dis+race the livin+1 but an eCchan+e has taken *lace8 -7J *erson <ho disre+ards the instructions of the T@addik has his *resti+e diminished8 -/J Runnin+ after +lory brin+s thou+hts of idolatry8 -.J 'hen a *erson is im*ortant1 one need not dis+race him for his <ickedness8 23J One must sho< res*ect for the leader of a country even if he <orshi*s idolatry8 2-J The res*ect a *erson sho<s for the Torah saves him from his enemies8 22J The covertness of a miracle is its +lory8 25J 'hen a *erson is dis+raced1 it indicates that he has a *enchant for falsehood8 2:J *erson9s clothin+ brin+s him res*ect8 26J "onor is connected to the soul8 20J "onor is de*endent u*on <hat it is that the heart desires8 27J (our *resti+e in this <orld comes as a re<ard for havin+ been *ersecuted8 2/J 'hen a *erson visits the sick1 everyone <ants to share in his +lory8 2.J *erson <ho +ains +lory at his friend9s eC*ense <ill not merit havin+ a holy book bear his name8 B -J The res*ect <hich *eo*le sho< each other attests to their ri+hteousness8 K ctin+ disres*ectfully is a si+n thatL the o**osite is true8 2J The +lory of all the different nations is encom*assed in the ;our Em*ires KBabylon1 Persia1 >reece and RomeL8 Throu+h the Tem*le candelabra1 sanctifyin+ the ne< moon1 the Tem*le incense and +uardin+ a+ainst im*ure foods1 the ;our Em*ires are made to return the +lory to >od8 5J >oin+ out to +reet an im*ortant *erson summons forth the Ten Statements throu+h <hich the <orld <as created8 Brin+in+ %e<s <ho are distant from >od closer to "im does this as <ell8 :J "onor the *erson u*on <hom fortune smiles8 /A'AS AN+ER

-42J s lon+ as a *erson kee*s from +ettin+ an+ry1 his enemies <ill have no control over him8 "e <ill d<ell KsecurelyL in his o<n home1 no one <ill re*lace him8 5J *erson9s an+er brin+s him dis+race8 :J void becomin+ enra+ed and you <ill not sin8 6J n an+ry *erson loses his <isdom and foresi+ht8 Even if he had been destined for +reatness1 he loses this as <ell8 0J The "oly One loves the *erson <ho kee*s from +ettin+ an+ry and <ho does not insist on retribution8 74.J The life of a hot4blooded *erson is no life at all8 ll the *unishments of hell and the evil forces of the lo<er <orlds rule over him8 -34-5J KThe hot4blooded *ersonL has no re+ard for the ?ivine Presence8 "e for+ets his holy studies and his foolishness increases8 #t becomes obvious that his sins out<ei+h his merits8 -:J >ettin+ an+ry after eatin+ is *hysically very harmful8 -6J <oman9s an+er destroys her home8 -0J *erson <ho loses his tem*er humiliates himself8 -7J Eatin+ bread for breakfast is *articularly *ro*itious for controllin+ an+er8 -/J *erson <ho does not com*lain about others +ains their res*ect8 -.J ;alsehood brin+s an+er8 23J *erson8 <ho +ets an+ry should take a vo< and immediately fulfill it8 2-J Lookin+ into the face of a liar causes a *erson to lose control of his tem*er8 22J %ealousy *roduces an+er8 25J 'hen a *erson +ets an+ry1 he brin+s harsh =ud+ements u*on himself8 2:J *erson9s an+er causes him to have foolish children8 26J n+er shortens one9s life8 20J se+ulah a+ainst an+er is to make a hau+hty man suffer a do<nfall8 27J 'hen you are devoid of any an+er1 you can humble the hau+hty by merely starin+ at them8

2/J n an+ry *erson covets honor and all his +ood deeds are only for self4+lorification8 2.45-J 'hen a *erson +ets an+ry at a *au*er <hom others res*ect1 it is as if he *rovoked the "oly One8 KSuch a *ersonL is struck dumb and *unished <ith le*rosy8 52J *erson <ho breaks his an+ry nature earns a +ood name for himself8 55J Occasionally1 a *erson +ets an+ry as a result of Khavin+ to bearL a heavy load8 5:J n+er leads to de*ression8 56J KEven thou+h hitbodedut is a very +ood thin+1L im*ro*er seclusion leads to an+er8 50J 'here there is severity there is no *eace8 57J Eatin+ hel*s a *erson +ain control over his tem*er8 5/J >uard yourself a+ainst an+er 4 *articularly on a day in <hich you have been saved Kfrom some misfortuneL8 5.J >ivin+ charity eliminates an+er8 :3J n+er causes a <oman to have difficulty in childbirth8 :-J n+er causes a *erson to become fri+htened8 :2J >ettin+ an+ry is harmful for one9s eyesi+ht8 /$S(&F ,$TC(CRAFT -J !hildren born throu+h the use of unholy names and <itchcraft <ill be +uilty of immorality8 2J 'hoever makes use of unholy names <ill be harmed by everythin+ Karound himL8 5J 'itchcraft only has the *o<er to harm the hau+hty8 LA!E" TOR " ST$?( SL N?ER ?ER#S#ON N? MO!)ER( L$'&% TORA( ST&%)

-J *erson <ho brin+s his father *leasure and ha**iness <ill have a desire and a love for learnin+8 2J #f you <ant the Torah <hich you teach to be ins*irational1 only eC*ound on those verses and to*ics <hich s*eak of +ood8 5J *erson <ho teaches ne< insi+hts into the Torah causes the "oly One to re=oice8 :J KBe<are ofL the <icked *erson <ho teaches TorahD he corru*ts those <ho listen to his <ords8 6J *erson <ho interru*ts his friend9s Torah study has turned a<ay from >od9s *ath8 0J #t is +ood to study Torah 4 even <hen you are half aslee*8 7J 'hen a *erson acce*ts sufferin+ <ith love1 he <ill not for+et his learnin+8 /J nythin+ <hich a *erson studied but did not fully com*rehend in this <orld1 he <ill merit understandin+ its true meanin+ in the 'orld to !ome8 .J Those <ho stand in honor of the Torah sa+e <ill merit Kthe <isdom ofL Torah8 -3J ll Torah kno<led+e 4 be it the dictates <hich +overn man9s relationshi* <ith his fello<man1 or those dealin+ <ith his relationshi* to >od 4 the very kno<led+e itself is beneficial for the soul8 --J $sin+ a holy book <hich <as <ritten <ith ink containin+ olive oil is a se+ulah for KTorahL study8 -2J ;ear of a Torah scholar is *articularly beneficial for study8 -5J 'hen one studies Torah at ni+ht1 the ?ivine Presence stands by his side8 -:J 'hat should a *erson do to acBuire <isdomG Let him increase his study1 limit his business activities and ask for >od9s com*assion8 One <ithout the others is not enou+h8 -6J Recitin+ the <ords Kof TorahL in a loud voice instills feelin+ and motion into all a *erson9s limbs8 -0J The Torah <hich a *erson studies in a loud voice stays <ith him and he is blessed <ith lon+ life8 -74-/J truly humble *erson does not for+et his studies8 This is also true of one <ho teaches others8 -.J *erson benefits most <hen he hears Khis studiesL directly from a teacher8 23J The study of Torah is even +reater than the daily Tem*le sacrifice8

2-J 'hen a *erson chooses bet<een different teachin+s1 sayin+1 FThis one is *leasin+ and this one is not1F he loses Kout onL the Torah9s treasures8 22J K *erson <ho takes his mind off of <hat he has learnt <ill find thatL it is easier to learn somethin+ ne< than to re+ain <hat he has for+otten8 25J *erson <ho K<illfullyL for+ets even one detail of his learnin+ brin+s eCile to his children and has his *resti+e diminished8 2:J Torah scholar <hose out<ard behavior does not match his inner self is considered an abomination8 26J Those <ho live in the same to<n as a Torah scholar are res*onsible for seein+ to his needs8 20J ;i+uratively s*eakin+1 <hen Torah study is laC1 >od becomes *oor8 27J Torah study is even +reater than savin+ lives1 buildin+ the "oly Tem*le and honorin+ one9s *arents8 2/J Throu+h holiness1 a *erson attains understandin+8 2.J There are three thin+s over <hich >od cries each dayD one of them bein+ the *erson <ho has the ability to study Torah but does not8 53J KTrueL understandin+ leads one to return to >od8 5-J #t is forbidden to teach the <orkin+s of K>od9sl <onders to a <icked *erson8 52J Only a +reat *erson may learn from a <icked manD others may not8 bove the fulfillment of all the 55J ?ili+ent study rises a mit@vot8 5:J man <ho has no <ife has no +ood8 56J The learnin+ one does by himself cannot com*are <ith that <hich he learns from a teacher8 50J The "oly One takes no *leasure from the %e<s bein+ =ud+ed unfavorably8 57J 'hen a *erson feels love for a Torah scholar1 the Torah becomes his and Kan inheritance forL his descendants8 5/J *erson should study Torah even if he does not understand <hat it means8 5.J 'atchin+ your teacher9s mouth <hile he teaches is very beneficial8 :3J Studyin+ by the side of a river is very beneficial8

:-J 'hen a *erson studies Torah at ni+ht1 it is as if he *erformed the Tem*le service8 :2J 'hen one studies the la<s of the Tem*le service1 it is as if the "oly Sanctuary <as built in his lifetime8 :5J *erson <ho teaches Torah to an im*ro*er student falls into hell8 #t is as if he served idols8 ::J The Torah itself <as +iven to all the %e<s8 But the ri+ht to en+a+e in *olemical analysis of the La< <as only +iven to Moshe Rabbenu1 and he benevolently *assed this *rivile+e on to all of #srael8 :6J 'hen a *erson makes himself available for teachin+ Torah to anyone K<ho <ishes to learn itL1 the Torah is +iven to him as a *resent8 :0J *erson9s Torah study only stays <ith him <hen he sacrifices himself for it or <hen he a**roaches his learnin+ as thou+h he had no K*reviousL kno<led+e8 :7J Study is a *rereBuisite for attainin+ the fear of sin and the fear of sin must itself *recede one9s analytical study of the Torah8 :/J 'hen a *erson eats bread for breakfast1 he retains his learnin+ and merits both studyin+ and teachin+ Torah8 :.J Torah study must be verbal8 Learnin+ <hich takes *lace only in thou+ht is KsoonL for+otten and does not lead to actual *ractice8 63J One <ho studies but does not revie< K<hat he has learntl is like a *erson <ho *lants but does not rea*8 6-J 'hen a *erson revie<s his learnin+1 the Torah itself asks of >od that "e reveal the Torah9s reasonin+ and secrets to him8 62J *erson <ho does not establish set times for Torah study <ill be *la+ued by immoral thou+hts8 65J *erson <ho fails to revie< his studies <ill find it difficult to raise his children8 6:J 'hen a *erson studies Torah for its o<n sake1 he brin+s *eace to the hosts above and belo< and *rotects the entire <orld <ith his merit8 #t is as if he built a *alace in both <orlds and hastens the final redem*tion8 66J 'hen a *erson teaches his nei+hbor9s son Torah1 it is as if he brou+ht the child1 the Torah1 and even himself into the <orld8 60J K'hen a *erson suffers embarrassmentL for the sake of Torah1 blackenin+ his face in this <orld1 the "oly One causes his countenance to shine in the 'orld to !ome8 67J

'hen a *erson denies himself the *leasures of this <orld for the sake of Torah1 >od re<ards him <ith +reat contentment in the 'orld to !ome8 6/J *erson <ho reads books containin+ heretical ideas is called an a*ostate8 6.J 'hen a *erson a**ro*riately a**lies a Torah verse to some current conteCt he brin+s *ros*erity to the <orld8 03J >iven the choice1 one should al<ays choose to eC*ound a verse <hich inter*rets favorably and for the +ood rather than selectin+ a verse <hich teaches the o**osite8 0-J *erson <ho cannot understand <hat he studies should s*end time in the *resence of the T@addik8 This <ill also enable him to study Torah for its o<n sake8 lternatively1 he should seek to *lease the T@addik or +reet him <ith =oy8 Studyin+ and +reetin+ the Shabbat <ith =oy K<ill also hel* im*rove his com*rehensionL 8 02J nalytical study of the Torah hel*s a *erson *ray better8 05J 'hen a *erson encounters numerous obstacles interferin+ <ith his Torah studies1 he should refrain from drinkin+ alcoholic bevera+es8 0:J LaCity in Torah study *roduces a laCity in *rayer and vice versa8 06J *erson <ho +enerally has no time for study other than on the Sabbath and the Ne< Moon still mana+es to restrain the s*irit of unholiness <ith the Torah he does learn8 00J *erson <ho cannot understand the Torah he studies should reali@e that he has been beset by harsh =ud+ements8 07J #t is easier for a *erson to understand a com*leC Torah sub=ect <hen he is on a mountain or some other hi+h *lace8 0/J 'akin+ u* early to study Torah is a se+ulah for hearin+8 0.J Teachin+ Torah to schoolchildren increases *eace in the <orld8 73J K teacherL should *ray that he be sent *ro*er disci*les8 7-J By eC*oundin+ the Torah for the +ood1 a *erson is ca*able of brin+in+ salvation8 72J *erson9s broadmindedness *rovides him <ith the understandin+ necessary for K*ro*er deductive reasonin+ so that he canL surmise one thin+ from the neCt8 75J *erson <hose desire for Torah study is lackin+ should never s*eak badly about anyone8 7:J Only learn from a *erson <ho is >od4fearin+8 76J *erson9s Torah study brin+s him *eace8 70J

'hen a *erson s*eaks <ords of Torah <hich are consistent <ith his level of understandin+ and not above it1 the "oly One sees to it that his <ishes are carried out8 77J The heresy inside a *erson destroys his desire for learnin+8 7/J By +ivin+ charity for "eaven9s sake1 a *erson merits studyin+ Torah for "eaven9s sake8 7.J By <akin+ u* from one9s slee* to recite the Midni+ht Lament1 a *erson merits understandin+ the Torah and is then able to eC*ound u*on its meanin+8 /3J *erson <ho has ne+lected Torah study for idleness and nonsense should rectify this by a<akenin+ for the Midni+ht Lament8 /-J *erson <ho des*ises falsehood 4 like he <ould an abomination 4 <ill have a desire for studyin+ Torah8 /2J ?on9t study from a book <hich a <icked man used to study fromD the letters themselves <ill have a bad influence u*on you8 /5J 'hen you hear a *erson teachin+ Torah or ethics and yet +ain no res*ect for him1 this indicates that he is in fact a fool8 /:J Torah insi+ht for <hich you have had to F*ay a *riceF Kstays <ith youLD you <on9t for+et it8 /6J 'hen a *erson chases after his heart9s desires1 each and every Torah verse can be inter*reted as alludin+ to his shame8 /0J *erson <ho se*arates himself from the *ath of Torah attaches himself to Satan8 /7J 'hen t<o Torah scholars sho< mutual res*ect and humbly dis*ute the La< for its o<n sake1 the "oly One sees to it that they are successful and +ain *resti+e8 They merit Kunderstandin+L the Torah1 <hich <as +iven <ith the Fri+ht handF1 and are re<arded <ith those thin+s <hich emanate from the Fri+ht sideF of the Torah8 //J ttach yourself to a Torah scholar <ho is as vindictive as a snake and you <ill eventually have *leasure from his learnin+8 /.J #t is forbidden to learn from someone <ho dra<s *eo*le to idolatry8 One <ho learns from him deserves death8 .3J *erson <ho studies Torah but fails to *erform mit@vot is like a myrtle branch <hich has a +ood smell but no taste8 .-J #n <hom <ill you find Ka mastery of the variousL branches of TorahG #t can be found in the *erson <ho arrives early and stays late to study in the "ouse of Learnin+1 and <ho resembles a raven because his face has F+ro<n blackF Kfrom de*rivationL and because he has de*rived his children of his com*assion8 .2J

*erson cannot successfully learn from everyone8 This eC*lains <hy *eo*le travel +reat distances in order to find a suitable teacher8 B -J Some of the sufferin+ a *erson must endure is dictated by the la<s of astronomy1 <hich also determines the set time of this affliction8 "o<ever1 the <ill and desire aroused in the disci*les <hen they are about to learn Torah from their rabbi nullifies this sufferin+ before its time8 2J Studyin+ Torah1 +ivin+ tithes and kee*in+ the Sabbath also *rovide material benefits8 5J Studyin+ the Shulchan rukh brin+s one to the fear of >od8 :J 'hen a *erson learns the Torah <ith a *ure mind1 because he eats <ith such a de+ree of holiness that his sustenance is dra<n from the sustenance of the an+els1 his enemies are sentenced to stran+ulation8 This is indicated Kin the versesL1 F nd it <as on the third day1 in the mornin+888F IECodus -.D-0JO FThen in the mornin+ there <as a layer of de<F IECodus -0D-5JO F nd it <as at the mornin+ <atch888F IECodus -:D2:J8 I# heard this eC*lanation from his holy li*sD F nd it <as on the third dayF1 <as said durin+ the +ivin+ of the Torah and refers to the *erson <ho learns the Torah <ith a *ure mind8 FThen in the mornin+1 there <as a layer of de<1F <as said about the manna1 <hich is the food from <hich the an+els dra< sustenance1 as our Rabbis have tau+ht8 F nd it <as at the mornin+ <atch1F <as said at the s*littin+ of the Red Sea <hen the E+y*tians <ere dro<ned1 <hich is an as*ect of stran+ulation8 Rabbi Nachman learned from one mornin+ and a**lied it to the other1 thereby deducin+ the above statement from 9the Torah8J 6J The outstandin+ and shar* minds of the +eneration cause the fear of "eaven to shine Kin the <orldL8 This s*arks the merit of ancestors1 <hich in turn a<akens the <orld to return to >od8 0J Studyin+ "alakhic !odifiers nullifies thou+hts of idolatry8 7J 'hen one +oes from one rabbi to the neCt1 he must stren+then his faith in the unity of >od8 Learnin+ from many teachers detracts from the belief in the Oneness8 "o<ever1 the rabbi <ho has faith in the Oneness is able to enli+hten each and every student accordin+ to his abilityO each *u*il only hearin+ that <hich is necessary for him1 and no more8 /J The rabbi <ho teaches his lessons in a <ay <hich allo<s each student to hear only that <hich he needs to kno< no more and no less 4 merits *roducin+ disci*les <ho reveal the most fittin+ and choicest as*ects of the Torah8 .J 'hen a disci*le hears a Torah lesson from his rabbi and finds his <ill ne+ated to that of his mentor9s1 he can be certain that he has truly heard the teachin+8 "o<ever1 if his <ill <as not ne+ated1 then even if he heard 4 he did not really hear8 nother <ay for him to determine if he truly heard his teacher9s <ords is if he eC*erienced a total ne+ation of self K<hile the lesson <as bein+ +ivenL8

-3J 'hen a disci*le comes to hear a Torah lesson from his rabbi1 the ne+ative forces created by this student9s evil also come alon+ to listen and dra< Kfrom the holinessL8 But1 <hen each disci*le hears only that <hich a**lies to his soul1 then the keli*ot are forced to flee and thus *revented from hearin+ the lesson8 There is1 ho<ever1 one ty*e of keli*ah <hich is very close to holiness and is only chased a<ay <hen the lesson includes an instance of %e<ish salvation8 This is alluded to in1 F nd Moshe sent his father4in4la< a<ayF IECodus -/D27JO accordin+ to the o*inion that %ethro Ka symbol of the evil force <hich is very close to holinessL came and left before the Torah <as +iven Kat SinaiL8 --J Recitin+ the <ords of Torah saves one from *unishment by stonin+8 -2J Not all *laces are conducive for studyin+ Torah and *erformin+ +ood deeds8 Because of this1 >od brin+s about circumstances <hich cause a *erson to leave this *lace and +o else<here8 -5J 'hen a *erson labors in Torah study to the *oint of eChaustion1 he s<eetens harsh =ud+ements and a<akens mercy 4 even for his father <ho has *assed a<ay8 -:J Torah brin+s to faith1 and faith brin+s to sanctifyin+ the Name of >od8 -6J Those <ith clear *erce*tion can tell <ho a *erson9s Torah teacher is merely by lookin+ at him1 *rovided they already kno< <hat his rabbi looks like8 'hen a disci*le learns the Torah9s la<s1 his face takes on a resemblance to the one teachin+ him8 This is because the la< is the <isdom <hich makes a *erson9s face shine8 By receivin+ the rabbi9s <isdom he acBuires a *ortion of his a**earance1 their resemblance increasin+ <ith each additional la< Kthe student embracesL8 -0J The *rominence of the leaders of the +eneration is stren+thened by >od9s holiness8 This K*resti+eL brin+s everyo ne to value the mit@vah of hos*itality and causes those <ho study the Torah to have the la< acce*ted as they understand it8 -7J rabbi <ho is strin+ent <hen advisin+ others but lenient <ith himself1 and <ho claims to be informed <hen he is not1 <ill not merit seein+ the s*lendor of the )in+8 This is because ina**ro*riate fear 4 the evil force of Edom 4 <ill dim the li+ht of his eyes and *revent him from seein+ the s*lendor of the )in+9s countenance8 LAS(ON (A'RA SLAN%ER -J 'hen a *erson slanders others1 the "oly One says to the ministerin+ an+el of hell1 F# K<ill =ud+e himL from above and you from belo<8F To rectify his misdeed1 he must humble himself and en+a+e in Torah study8 ?oin+ so <ill also kee* him from slanderin+ further8 2J Slander leads a *erson to committin+ the three cardinal sins Kidolatry1 immorality and murderL8

5J S*eakin+ ne+atively about a *erson in his *resence or in the com*any of three *eo*le is not considered slander8 :J Thou+h <ords of slander should not be believed1 a *erson should be <ary Kthat they may be trueL8 6J *erson <ho s*eaks badly of the %e<ish Peo*le <ill eventually suffer from a diseased mouth8 0J 'hen there is no love amon+st %e<s1 they +ossi* about each other and then turn scornful because of their talebearin+8 7J 'hen there is love bet<een nei+hbors it is *ermissible for one to tell the other <hat he heard from a third *arty8 The one <ho hears it can acce*t <hat he <as told <ithout bein+ +uilty of acce*tin+ slander8 /J The *erson <ho slanders loses his desire for Torah study and falls +uilty of havin+ shamed the T@addik8 .J Truth saves one from slanderin+ others8 -3J *erson <ho +uards a+ainst slander <ill not come to *lottin+ deceit a+ainst his nei+hbors8 --J The *erson <ho refuses to acce*t slander about the T@addik merits bein+ counted amon+st the ri+hteous8 -2J *erson9s hau+htiness leads him to s*eak dis*ara+in+ly of others8 -5J *erson does not s*eak slanderously of others unless he has already been +uilty of denyin+ the "oly One1 thereby sinnin+ a+ainst >od and man8 -:J #t is *ermissible to s*eak slanderously of a *erson <ho insti+ates strife and conflict8 -6J *erson +uilty of +ivin+ his friend a bad name is never *ardoned8 -0J *erson +uilty of slander cannot receive the ?ivine !ountenance8 -7J Both the slanderer and the one <ho acce*ts his <ords deserve to be thro<n to the do+s8 -/J Recitin+ the Torah section on the Tem*le incense offerin+ IECodus 53D5:45/J is a rectification for slander8 -.J *erson +uilty of slander is afflicted <ith le*rosy8 "is crime is so +reat that it reaches the "eavens and he deserves to be stoned8 B

-J *erson +uilty of slander <ill be *unished <ith im*risonment8 LE)T-ON&T %ER$S$ON AN% 'OC/ER) -J derisive *erson <ill have many accusers eCercisin+ their control over him8 K"is mockery of others <ill lead himL to be +uilty of immoral behavior and cause him to suffer at the hands of a domineerin+ <ife8 2J derisive *erson loses his *resti+e and turns to falsehood1 becomin+ a va+abond to <ander from *lace to *lace8 5J ;lattery leads to mockery8 :J Mockery brin+s sufferin+8 6J derisive *erson has no <isdom8 0J *erson <ho behaves derisively is detested by >od and man8 7J Mockery brin+s destruction by fire8 /J *erson <ho ridicules the <ords of the Sa+es <ill burn in hell8 .J ll mockery is forbidden other than that <hich is directed at idolatry8 -3J KThe Punishment forL derision and mockery is most severeDbe+innin+<ithsufferin+andendin+indestruction8 --J derisive *erson has his livelihood diminished8 "e is destined for hell and his mockery brin+s destruction to the <orld8 !E! !ON;L#!T N? STR#;E MONE( M#S! RR# >E N#N;ORMER L!O"OL#! BEVER >ES T"E MESS# " !#R!$M!#SOR ; ME 'ER$*A CONFL$CT AN% STR$FE -J

Victory in battle cannot be achieved <hen an oath has been broken8 2J 'hen a *erson o**resses his friend1 >od sends him troubles so that he for+ets about *ersecutin+ his friend8 5J By recitin+ the "allel Prayer1 the "oly One <ill save you from your enemies1 :J The res*ect a *erson sho<s for the Torah saves him from his enemies8 6J Prayin+ to >od is a necessary *re*aration for battle8 0J ny time a *erson falls from faith1 the o**osition he brin+s u*on himself comes from a man of im*ortance and <ealth8 7J 'hen a *erson *rays for hel* a+ainst his enemies1 he should do so in the mornin+ hours8 /J (ou can nullify your enemies9 hatred by habitually +a@in+ "eaven<ard8 .J *erson <ho for+ets the *oor cannot succeed8 -3J (ou should kno< that <hen a <icked man *ersecutes a *au*er1 it is because of the *oor man9s *ride8 --J >od i+nores and hides "imself from a contentious *erson8 -2J 'hen a *erson suffers misfortune1 his enemies are eCalted8 -5J contentious *erson suffers for+etfulness8 -:J *erson invites conflict <hen he has the o**ortunity to *erform some mit@vah1 but lets it *ass unfulfilled18 -6J 'hen a *erson Buarrels <ith the T@addikim1 he has obviously entertained evil thou+hts8 -0J Sometimes1 it is Ka *erson9sL location <hich causes him to encounter conflict and strife8 -7J *erson <ho has enemies should humble himself1 and then >od <ill save him8 -/J *erson can defeat his enemies by seekin+ out any *ossible o**ortunity to sho< them affection8 -.J 'hen a *erson does not seek reven+e a+ainst his enemies but focuses on re=oicin+ in >od instead1 the "oly One +ives him the stren+th to aven+e their <ickedness8 23J #mmoral *eo*le tend to Buarrel <ith the T@addikim8 2-J

*erson9s humility enables him to stand firm in battle1 as if he sat K<ell *rotectedL in a fortress8 22J contentious *erson <ill be afflicted by incurable diseases8 25J 'hen liti+ants turn to a +entile ma+istrate to ad=udicate their dis*ute1 the "oly One afflicts them <ith an incurable disease8 2:J There are times <hen the "oly One hardens the heart of the <icked a+ainst the T@addikim in order to brin+ about the do<nfall of the <icked8 26J One <ho honors an elderly Ksa+eL is s*ared Kthe travailL of <ar8 20J By talkin+ to >od about the strife <hich one encounters1 a *erson merits seein+ his reven+e eCacted a+ainst his enemies8 27J !onflict and Buarrel brin+ *overty8 2/J *erson <ho is <ont to Buarrel <ith his nei+hbors <ill eventually be an ob=ect of scorn for his enemies8 2.J One <ho hears himself shamed and remains silent is considered ri+hteous and the "oly One <ill *rotect his soul8 53J 'hen a *erson *rays <ith such +reat fervor that it can be detected on his face1 his enemies are subdued and set abla@e8 5-J 'hen a *erson has been ri+hteous from his youth1 he <ins the hearts of many8 They <ill lend him their su**ort in any Buarrel or conflict that may come a+ainst him8 52J One <ho leads his friend astray and *revents him from follo<in+ the *ath of +ood1 <ill find himself unable to stand u* to his enemies in battle8 55J By confessin+ your sins1 the evil *lans of your enemies <ill be nullified8 5:J By bein+ Buarrelsome1 a *erson sho<s that Kin his heartL he favors sin8 56J *erson <ho is s*arin+ <ith his <ords cannot be overcome by anyone8 50J Those <ho Buarrel <ith the ri+hteous and try to *revent them from servin+ >od <ill suffer defeat8 KEventually1 these o**onentsL <ill come to look u*on themselves <ith dis+ust8 57J Recite Psalm 0 for victory in battle8 5/J >od does not allo< the *erson <ho visits the sick to fall into the hands of his enemies8 5.J 'hen a *erson has enemies1 he should s*end his entire day recitin+ *rayers and entreatments 4 <ithout sto**in+8 By doin+ so1 >od <ill save him and his enemies <ill be dis+raced8

:3J *ersecuted *erson is re*aid Kfor his sufferin+L <ith children and +randchildren8 :-J *erson <ho has enemies should ask as many *eo*le as *ossible to *ray for him8 This <ill brin+ him *eace from his enemies8 :2J (ou can be certain that if you have enemies belo<1 you also have adversaries bove8 :5J The study of Torah turns a<ay one9s enemies8 ::J Trust in >od and your enemies can do you no harm8 :6J By bein+ humble1 your enemies <ill fall into the tra* <hich they had *re*ared for you8 :0J 'hen a *erson *rays all day1 his enemies <ill be dis+raced8 :7J One <ho brin+s harm to an enemy of the T@addik merits everlastin+ success8 :/J 'hen *eo*le talk a+ainst you1 study the +addah each ni+ht8 :.J T<o T@addikim <ill only be ca*able of livin+ harmoniously in the same city if they *ossess truth8 63J 'hen a *erson trusts in >od1 his enemies <ill never re=oice in his sufferin+8 6-J 'hen one does not embarrass his friends1 his enemies <ill never re=oice Kin victoryL over him8 62J 'hen a *erson has many enemies1 it is a si+n that the hatred is un=ustified8 ;or it is im*ossible that all their hatred can be vindicated8 65J 'hen a *erson has enemies and then one of his friends and confidants also turns a+ainst him1 it is a si+n that those o**osin+ him <ill fail and suffer defeat8 6:J *erson <ho has faith has no fear of enemies8 66J !ryin+ out in *rayer *revents one9s enemies from re=oicin+ Kin their victoryL over him8 60J *erson <ho doesn9t kno< if he <ill fall into the hands of his enemies or not should look Kin<ardL8 #f he has fallen from his level of servin+ >od1 he can be certain that he is destined for defeat8 67J To +uard a+ainst Kthe adversity ofL conflict1 one should study the Tractate Sukkah8 6/J 'hen the <icked come to+ether1 Buarrel ensues8 6.J 'hen you are de*ressed1 even your friends turn a+ainst you8 03J Strife in a *erson9s home only be+ins <hen the food runs out8 0-J

There are times <hen >od9s <ill is dra<n to side <ith the ma=ority in a dis*ute bet<een a +rou* of T@addikim and a sin+ular T@addikO even if the truth is <ith the lone T@addik8 02J K *erson <ho takes usury for lendin+ money to his fello< %e< is considered <ickedL8 Once his nei+hbor Khas a ri+ht toL call him <icked1 this nei+hbor is free to cut into his means of income1 diminishin+ it by u* to a third8 05J *erson <ould much *refer to die Kthan to liveL <ithout friends or loved ones8 0:J ll forms of creation are created male and female 4 even kin+s8 There are kin+s <ho embody the male as*ect and kin+s <ho embody the female8 The "oly One *laces +reat distance bet<een them so that they do not Kcome to+ether andL destroy the <orld8 06J ?o not +ive honor to the contentious *erson1 even if he is an accom*lished student of the Torah8 00J Satan can be found <herever there is conflict and dis*ute8 07J *erson <ho recites Sh9ma (israel mornin+ and evenin+ <ill not be +iven over into the hands of his enemies8 0/J 'hen a *erson studies Torah and *erforms acts of kindness1 he <ill overcome his enemies8 0.J The o**ression <hich a *erson suffers transforms him into a fittin+ sacrifice for >od8 73J l<ays side <ith and hel* the o**ressed8 7-J The <orld only eCists on the merit of the *erson <ho remains silent in the face of dis*ute8 72J 'hen a *erson for+ets even one detail of his studies1 it +ives rise to o**osition a+ainst him8 75J Suarrelin+ <ith a T@addik brin+s an outbreak of <ar8 7:J 'hen *eo*le talk a+ainst someone1 this *erson is in dan+er of havin+ the evil inclination over*o<er him8 "e should ask for >od9s com*assion to hel* him <ithstand this8 76J The *erson K<hose stubborness makes himL difficult to a**ease is from the ;eminine 'orld8 70J 'hen confronted by conflict1 you should rise early and remain late to study Torah in the "ouse of Learnin+8 #f this is not *ossible1 then by *rayin+1 you can brin+ =ud+ement u*on your o**ressors and >od <ill see to their do<nfall8 But you must never hand them over to a +overnment official Kor the likeL8 77J

'hen a *erson has the ri+ht to take reven+e a+ainst his friend but remains silent instead1 the "oly One makes certain that =ustice is carried out8 7/J ?on9t ar+ue <ith someone stron+er than yourself1 even if he forces you to do somethin+ ina**ro*riate8 #f91 ho<ever1 this *erson is afraid of the +overnment1 take him to an official rather than continuin+ <ith this ina**ro*riate action8 7.J Slander causes one to fall in battle8 /3J Refrainin+ from slander brin+s victory and success8 /-J 'hen a *erson once studied Torah but has no< +one a<ay Kfrom his learnin+L1 his enemies <ill o**ress him8 /2J 'hen a <oman eC*eriences a sho< of blood outside her menstrual *eriod1 Kher husbandL should take it as a si+n that some animosity has been aroused a+ainst him8 /5J 'henever *ossible1 the T@addik should use money rather than his o<n ri+hteousness as a means of overcomin+ his enemies8 /:J 'herever there is a Buarrel1 those involved acBuire the Bualities of ?athan and viram Kthe t<o men <ho constant y sou+ht to foment strife a+ainst MosesL8 /6J 'hen t<o T@addikim are at odds over an issue concernin+ the +ood of the %e<ish Peo*le1 there are t<o corres*ondin+ an+els in "eaven <ho also dis*ute the matter8 #t takes >od "imself to arbitrate bet<een them8 /0J One <ho hears himself shamed and remains silent nullifies much of the misfortune <hich he had been destined to suffer8 /7J >od al<ays sides <ith the ma=ority o*inion1 unless those in the ma=ority are <icked men8 //J ?o not seek to find merit in one <ho turns others astray8 /.J dis*ute bet<een t<o *eo*le Koften takes on +reater *ro*ortionsL1 <ith each *erson bein+ su**orted by others <ho favor his *oint of vie<8 Should there then be a decree in "eaven that one of those involved in the dis*ute must die1 the =ud+ement be+ins <ith the smallest of them and not <ith one of the ori+inal dis*utants8 .3J ;allin+ into the hands of one9s enemies sometimes saves a *erson from a decree that <ould have destroyed all his offs*rin+8 .-J *erson <ho causes another man to distance himself from servin+ >od Kis later made to *ay for his actionsL8 There <ill come a time <hen his offs*rin+ <ill suffer at the hands of this man9s descendants8 .2J 'hen a *erson is in a *osition to *rotest a+ainst the actions of <icked men but does not1 it is as if he himself <as +uilty of these evil deeds8 .5J

nyone <ho takes *art in a Buarrel trans+resses a *rohibitive commandment of the Torah and deserves to be *unished <ith le*rosy8 .:J ?is*utin+ the royal linea+e of the "ouse of ?avid makes one liable to be bitten by a snake8 .6J Torah study +ives a *erson Kthe stren+th neededL to remain firm in combat8 .0J *erson should stren+then himself and use his cunnin+ <hen battlin+ <ith his enemies1 Kyet reali@e thatL >od <ill then do as "e sees fit8 .7J Recitin+ the verse1 F nd sa cried out to the Lord1 his >od1 and said1 9#t is nothin+ for (ou to hel*1 <hether the many or those <ho have no *o<er8 "el* us1 3 Lord1 our >odO for <e rely on (ou and in (our Name <e +o a+ainst the multitude9 F I!hronicles --:D-3J1 is *articularly beneficial for overcomin+ one9s o**onents8 ./J *erson <ho does not trust in his >od invites stru++le and conflict8 ..J Studyin+ the Torah creates a fear in the nations so that they <ill refrain from <a+in+ <ar a+ainst #srael8 -33J 'hen confronted by conflict1 recite the <ords of (ehoshafat1 F nd he said1 9>od1 Lord of my fathers 888 for our eyes are turned to (ou19 F I!hronicles -- 23D 04-2J8 -3-J #n time of <ar one must *re*are arms1 as is common *ractice1 and not rely on a miracle8 The "oly One <ill then do as "e *leases8 -32J 'hen a *erson chooses a fiCed *lace for *rayer he +ains control over his enemies8 -35J Never *ray that a *erson die Kat >od9s handL4 even an a*ostate8 #t is better that he be killed by another man than by "eavenly intervention8 -3:J Never Buarrel <ith a <icked man1 es*ecially one u*on <hom fortune smiles8 -36J (ou can deny the truth K<hen it comes from the mouth of a liarL8 Such dis*ute is *ermitted so that others <ill not mistakenly follo< after him8 -30J $n<arranted hatred brin+s +reat stife and conflict into a *erson9s home8 -37J The *ost*onement1 distortion or corru*tion of =ustice <ill brin+ on destruction and +reat *illa+eO as <ill the ne+lectin+ of Torah study8 -3/J <oman1 at the end of her menstruation *eriod1 <ho *asses in bet<een t<o men1 causes them to Buarrel8 -3.J By *acifyin+ his o**ressor1 the o**ressed *erson arouses harsh =ud+ement a+ainst him8 --3J By +ivin+ his enemy food to eat1 a *erson causes his adversary to be *unished by means of fire8

B -J 'hen *eo*le talk a+ainst the T@addik1 they cause heretical ideolo+ies to s*read in the <orld8 The o**osite is also true8 2J There are certain <ell4kno<n *eo*le <hose fame comes essentially as a result of their bein+ *art of some conflict and dis*ute8 5J *erson involved in dis*ute succumbs to immoral desires8 :J *erson <ho successfully defends his faith a+ainst a ma=ority <ho ar+ue a+ainst him1 <ill1 because of this1 be <orthy of many childrenO his *ro+eny <ill fill the <orld8 6J *erson <ho is al<ays evaluatin+ the leaders of his +eneration1 analy@in+ their behavior <ith an eye to<ards findin+ fault1 <ill suffer from hun+er8 FNot a hun+er for food1F but the kind that <ill be evident in future times Kvi@8 a hun+er for the <ord of >odL8 "ence the "ebre< <ord Din Khun+erLO <hich is formed by *lacin+ an v Kayin1 <hich also means an eyeL in bet<een the letters n4i Ka rabbi or leaderL8 0J By +ivin+ charity1 a *erson can defeat his enemies <ith a minimum of effort1 as >od <ill save him from even their +reatest attacks8 7J By recitin+ the Birkhat "aMa@one1 >od9s +reatness becomes kno<n in the <orld8 The Birkhat "aMa@one also brin+s one9s +overnment a rei+n free of conflict and <ars8 /J 'hen a *erson learns the Torah <ith a *ure mind1 because he eats <ith such a de+ree of holiness that his sustenance is dra<n from the sustenance of the an+els1 his enemies are sentenced to stran+ulation8 This is indicated Kin the versesL1 F nd it <as on the third day1 in the mornin+888F IECodus -.D-0JO FThen in the mornin+ there <as a layer of de<F IECodus -0D-5JO F nd it <as at the mornin+ <atch888F IECodus -:D2:J8 I# heard this eC*lanation from his holy li*sD F nd it <as on the third dayF1 <as said durin+ the +ivin+ of the Torah and refers to the *erson <ho learns the Torah <ith a *ure mind8 FThen in the mornin+1 there <as a layer of de<1F <as said about the manna1 <hich is the food from <hich the an+els dra< sustenance1 as our Rabbis have tau+ht8 F nd it <as at the mornin+ <atch1F <as said at the s*littin+ of the Red Sea <hen the E+y*tians <ere dro<ned1 <hich is an as*ect of stran+ulation8 Rabbi Nachman learned from one mornin+ and a**lied it to the other1 thereby deducin+ the above statement from the Torah8J .J The sufferin+ and *rovocation brou+ht u*on a sa+e cause him to for+et his learnin+8 -3J Suarrelin+ causes the less accom*lished students to be acce*ted into *ositions of authority1 thou+h they are not yet Bualified for such8 This can be com*ared to a miscarria+e1 <here the child is born before its time1 and it brin+s about *overty and sometimes even death Kin the <orldL8 --J There are times <hen the members of one9s household are at odds <ith each other and there is no *eace in the home8 #t should be understood that there are evil forces in t e

house8 These forces are behind all the Buarrelin+ and it is they <ho are res*onsible for the family9s sufferin+8 -2J *erson9s location can at times be the cause of the strife he encountersO =ust as it is *rohibited to +reet one9s friend in an unclean *lace8 -5J >rief and de*ression lead to conflict1 <hereas =oy brin+s *eace to the <orld8 -:J The Torah is revealed throu+h *eace8 -6J #f1 <hile fastin+1 a *erson occu*ies himself <ith <ork or business matters1 he saves himself from enemies and murderers8 -0J *erson <ho has enemies finds it difficult to concentrate <hile *rayin+8 -7J *erson <ho causes a rift bet<een a man and his <ife talkin+ to the husband about ho< beautiful his <ife is and tellin+ the <ife de+radin+ thin+s about her husband <ill1 because of his actions1 find it difficult to earn a livin+8 -/J 'hen >od sees that a certain T@addik is unable to ins*ire *eo*le to devotional service1 "e stirs u* o**osition a+ainst him8 >od does this so that the T@addik <ill indeed succeed in ins*irin+ others1 for the T@addik <ho has no enemies cannot do so8 This can be com*ared to the times of Mashiach1 <hen *eace <ill rei+n and converts <ill no lon+er be acce*ted8 -.J Thou+hts of idolatry enable one9s enemies to over*o<er him8 23J One <hose enemies have +ained eminence falls into a lust for food8 2-J *erson <hose body itches should take it as a si+n that he has enemies8 Sometimes1 the marks and scratches he makes on his body K<hile attem*tin+ to relieve the itchin+L <ill save him from his enemiesD one bein+ eCchan+ed for the other8 22J There are t<o ty*es of T@addikimD one <hose <ords resemble the art of *lou+hin+ and one <hose <ords are like the art of rea*in+8 Said other<ise1 one T@addik9s s*eech is the male arousal for marital relations <hile the other9s is the dra<in+ of the seed into the <omb1 the fetal conce*tion and +estation8 'hen there is a dis*ute bet<een these t<o T@addikim1 an outsider should not miC into their conversation1 so as not to destroy the intended desi+n8 25J *erson <ith enemies should take an oath not to drink <ine8 This <ill +ive him mastery over them8 2:J se+ulah for a *erson ho*in+ to be saved from his enemies1 be they o**onents or hi+h<aymen <hom he fears1 is to recite the cantillations <hich accom*any the <ords of the TorahD *ashta1 munach1 @arka1 etc8 'A'ONE 'ONE)

-J 'hen a *erson is derisive of others1 his livelihood diminishes8 2J The <ords of the Sa+es brin+ *ros*erity8 5J *erson <ill lose his <ealth because he sho<s no com*assion for others8 :J One <ho <ithstands a test of his morality merits +reat <ealth des*ite his enemies8 640J n occu*ation is a +reat thin+O >od "imself advised man that he must en+a+e in some form of <ork8 KBut if a *erson has no choice1 he shouldL borro< in order to eat8 7J K farmerL <ho <ants to +ro< <ealthy should use a lean animal <hen *lou+hin+8 /J man should s*end less than <hat his income allo<s for food and drink1 clothe himself in accordance <ith his means and honor his <ife and children by buyin+ them thin+s <hich are even beyond <hat he can afford8 .J Poverty in one9s home is <orse than fifty *la+ues8 -3J man9s <ife <on9t die unless he is first a**roached for money and has none to +ive8 --J The ability <hich the nations have to steal from the %e<s comes from their learnin+ the 'ritten La<8 -2J ?rinkin+ <ine leads to *overty8 -5J nyone <ho *ossesses true kno<led+e must eventually *ros*er8 -:J *erson <ho steals from his nei+hbor is made im*ure by a chance nocturnal dischar+e8 -6J ny ne< insi+ht <hich a *erson +ains carries <ith it +reat <ealth8 -0J s soon as the money of a %e< falls into the hands of a +entile it is instantly *ur+ed Kof the s*ecial Buality it acBuires from %e<ish o<nershi*L8 -7J *erson <hose children are starvin+ is s*ared from death by fire1 one of the four =udicial forms of ca*ital *unishment8 -/J One <ho trans+resses a Rabbinical enactment +ro<s *oor8 -.J *erson <ho breaks his desire for food merits livin+ in a beautiful house8 23J K>od9s *rovidin+L man <ith his livelihood is as +reat Ka miracleL as "is s*littin+ the Red Sea8 #t is even +reater than brin+in+ the ;inal Redem*tion and t<ice as +reat as the miracle of childbirth8 2-J Once a *erson has been *ut in char+e of the *ublic9s <elfare he becomes <ealthy8

22J The incense in the "oly Tem*le brou+ht <ealth Kto the one <ho burnt itL8 25J (ou need not <orry that someone <ill take a<ay your livelihood8 +ainst his <ill he <ill call out your name for you to take <hat is ri+htfully yours8 2:J There are four thin+s <hich cause a businessman9s *ossessions to be taken a<ay from himD if he delays *ayin+ his <orkers9 salariesO if he outri+ht refuses +ivin+ them their <a+esO if he shirks on an obli+ation and instead *laces the burden on a nei+hborO and hau+htiness8 26J chan+e of *lace and name im*rove one9s livelihood8 20J Rains are <ithheld because of a failure to tithe the land9s *roduce1 slander1 disres*ectful behavior1 disru*tin+ Torah study and the crime of theft8 27J Rainfall can be restored throu+h many *rayers8 2/J ;aith in >od <ill increase your livelihood8 2.J 'hen there is *ros*erity in the <orld1 sickness is diminished8 53J Those <ho *ublicly *led+e to charity but do not +ive1 *revent the rains from fallin+8 5-J ?is+ustin+ behavior in one9s home leads to *overty8 52J Three thin+s cause *overtyD urinatin+ in the nude in one9s bedroom1 takin+ li+htly the enactment to <ash one9s hands before eatin+ and a man9s <ife cursin+ him to his face8 55J Tithin+ is a se+ulah for increased <ealth s*ecifically in the Land of #srael8 5:J "onorin+ the Torah and honorin+ the Shabbat are a se+ulah for <ealth8 56J The olive4si@e hel*in+ of bitter herbs eaten on Passover is se+ulah for earnin+ a livin+8 50J 'ritin+ a Torah scroll is a se+ulah for earnin+ a livin+8 57J 'hen the dau+hter of a kohain marries a re+ular %e< or <hen the dau+hter of a Torah scholar marries an i+norant %e<1 she causes her husband to suffer *overty8 5/J ssociatin+ <ith someone <hile his fortune is +oin+ +ood <ill *rove beneficial for one9s o<n *ros*erity8 5.J The *erson <ho loves >od in his eatin+1 drinkin+ and other *hysical *leasures merits sustainin+ many nations8 :3J One <ho des*ises money is re<arded <ith lon+ life8 :-J *erson <ho searches for treasures hastens his o<n death8 :2J

'hoever has not rectified the sins of his youth becomes *oor8 :5J 'hen a *erson stru++les day and ni+ht in search of a livin+ but still does not have enou+h1 he should make amends by brin+in+ *eo*le closer to >od8 ::J 'hen a *erson breaks somethin+ unintentionally1 it attests to his bein+ a sinner8 :6J *erson <ho has a burnin+ desire to <ork the land is certainly <orthless8 :0J #n <hatever you do1 ask the T@addik to *ray on your behalf8 :7J %oy is al<ays *ro*itious for success8 :/J man must take heart <hen involved in any <orldly undertakin+8 :.J #f a *erson turns to >od <hile sufferin+1 his livelihood is doubled and <ill comes flyin+ into his hands like a bird8 63J ;or the sin of not tithin+ the land9s *roduce1 <a+es are lost and *eo*le run after their livin+ <ithout success8 6-J The rains come on account of the individual1 livelihood on but the individual <hose merit is account of the many1 stron+ has the *o<er of many8 62J Sanctifyin+ Kthe Sabbath and holidays by recitin+ the blessin+L over <ine brin+s the rains and causes a *erson9s *rayers to be heard8 65J 'hen a *erson has in his house a Torah scroll <hich once belon+ed to his father1 he is re<arded <ith <ealth8 6:J Rain falls in the merit of one man1 one field and a sin+ular blade of +rassO as <ell as in the merit of the land1 deeds of lovin+kindness and because of sufferin+ KenduredL8 66J Rainfall is held back because of idolatry1 immorality1 <hen a T@addik has not been *ro*erly eulo+i@ed and <hen *eo*le interfere <ith the livelihood of others8 60J One <ho suffers *overty is s*ared the *unishment of hell8 67J Misusin+ >od9s "oly Names brin+s *overty and death1 even to the one <ho can ob=ect but does not8 6/J The "oly One eCacts =ud+ement on behalf of a *erson <ho has a mouthful of com*laints a+ainst his nei+hbor and still remains silent8 6.J 'hen a *erson sees that his income is limited1 he should +ive charity8 03J nCiety and distress over one9s livelihood sa*s a *erson stren+th8 0-J #mmorality brin+s *overty8 02J

T@addik <ho has no luck <hen it comes to earnin+ a livin+ <ill sometimes have o**onents sent a+ainst him8 "e is then +iven the income <hich <as comin+ to them8 05J *erson <ho <orks in construction *uts himself in dan+er8 0:J Modest behavior is *articularly *ro*itious for +ainin+ <ealth8 06J Once covetin+ and envy s*read in the <orld1 *eo*le be+an interferin+ <ith the livelihood of others8 0040/J *erson9s livelihood diminishes <hen he =ud+es others unfavorably1 <hen he dilutes the alcoholic bevera+es K<hich he sellsL or <hen he follo<s the advice of a *erson <ho *ersuades him Kto turn a+ainst >odL8 0.J 'hen a *erson sins out of s*ite1 he becomes im*overished thou+h no one <ill believe that he is *oor8 73J One <ho makes use of unholy names and ma+ic becomes *oor8 7-J 'hen consum*tion1 a disease <hich <eakens the body1 affects a member of one9s family1 it is a si+n of im*endin+ *overty8 72J 'hen a man suffers some embarrassment1it is a si+n that he <ill soon become *oor8 75J 'hen a *erson des*ises money1 "eaven sho<s him the Kri+htL *ath to follo<8 7:J Occassionally1 a *erson <ho deserves to die a death of ?ivine eCtermination suffers *overty instead8 76J *oor KmanL is confused like a drunkard8 70J ;raudulent *ractices make one *oor8 77J *erson <ho acts hastily1 <ithout *resence of mind1 falls into debt8 7/J Ruinin+ a man9s means of income is akin to killin+ him8 7.J *erson should al<ays maintain *ossession of his inheritance1 never sellin+ or eCchan+in+ it8 /3J One <ho lusts for money falls from his Ks*iritualL level8 /-J theism leads to *overty8 /2J *erson <ho is *oor should <ork dili+ently to *rovide sustenance for those <ho seek the service of >od8 /5J ;aith is beneficial for one9s livelihood8 /:J Soreness of the eyes is a si+n of *overty8

/6J 'hen a *erson is humble1 his livestock multi*lies8 /0J By +ivin+ charity1 a *erson merits earnin+ his livin+8 /7J 'hen a *erson +ives money to sorcerers1 he <ill have to earn his livin+ by <orkin+ in non4%e<ish homes8 //J The <ords of the T@addik brin+ sustenance8 /.J 'hen a *erson is de*ressed1 his income suffers8 .3J >ive charity and you <ill *ros*er8 .-J Too much slee* makes one *oor8 .2J One <ho is dili+ent in Torah and charity merits <ealth8 .5J "onor your <ife and you <ill become rich8 .:J The blessin+ in a man9s house comes only because of the honor he has sho<n his <ife8 .6J 'hen a *erson takes usury for lendin+ money1 the value of his *ro*erty *lummets and never recovers8 .0J ;orbiddin+ the sin+in+ of frivolous son+s brin+s do<n *rices8 .7J *erson <ithout a livelihood should occu*y himself <ith Torah study and then *ray for sustenance8 "is *rayers <ill certainly be acce*ted8 ./J *erson should never sell the first K*ro*ertyL he ever *urchased8 ..J One <ho takes a<ay his friends means of income is considered <icked8 -33J 'ere it not that he has +ro<n hau+hty1 a *erson <ould never have the audacity to harm his nei+hbor8 lolJLeavin+ food crumbs Kto be tram*led onL brin+s *overty8 -32J 'ealth is a masculine as*ect1 <hereas *overty is from the feminine side8 -35J Soreness of the eyes is a si+n of im*endin+ harm1 -3:J 'hatever you <ant1 be it <isdom1 <ealth or children1 (ou should first strive to attain it throu+h natural means and then *lead for mercy that these means *rove successful8 B -J year <hich is economically *ros*erous is also a year of *hysical health8 2J

*erson <ith a burnin+ desire to <ork the land <ill come to one of three thin+sD bloodshed1 le*rosy or drunkenness8 5J ;earin+ >od and actin+ kindly to others saves one from bein+ harmed by fire and brin+s him his livelihood8 :J 'herever there is a decline in the *ractice of Torah La< there is a decline in *ros*erity8 On the other hand1 Kadherence to Torah la< increases *ros*erityL8 6J Su**ortive *roofs from the Torah for Rabbinical enactments brin+ abundant *ros*erity to the <orld8 This is because there are a number of teachin+s <hich have no eC*licit verse in the Torah u*on <hich they are based and the Rabbis labored to find some su**ortive reference Kfor their enactmentL8 0J The "oly One <ill occassionally boast to Satan about a ri+hteous +entile8 KBy distractin+ Satan in this <ay1L >od is then able to *rovide the %e<s <ith *ros*erity free of any o**osition Kfrom Satan9s forcesL8 7J 'hen a *erson yearns to be buried in the Land of #srael1 he is blessed <ith a livelihood of *lenty8 /J *erson should take *art Kin the *re*arationsL for a meal <hich is bein+ held in honor of some mit@vah1 even if it means that he has to cho* fire <ood8 'hile cho**in+1 he should kee* in mind that he is s*littin+ and se*aratin+ the bad from the +ood <hich eCists in the Tree of )no<led+e8 By doin+ so1 he <ill merit earnin+ his livelihood8 .J By returnin+ to >od in re*entance1 you <ill be able to earn your livin+ easily8 -3J One <ho fulfills1 F(our nei+hbor9s money should be as *recious to you as your o<nF I vot 2D-2J1 merits *rayin+ <ith an attentive heart8 --J So +reat is the value of livin+ from the fruits of one9s o<n labor that a *erson <ho does so can reco+ni@e >od9s +lory in a <ay <hich even the an+els cannot8 -2J The blessin+ <hich descends from "eaven alternates in formO at times a**earin+ as fire1 at other times as <ater1 stone or any of the other forms8 These chan+es are in accordance <ith the chan+es <hich take *lace amon+st the an+elsD sometimes they are sittin+ and at other times standin+1 occassionally they are feminine and at other times masculine8 ll these chan+es effect both macrocosm and microcosm8 Man9s <ill also alternates accordin+ to these chan+es8 t times he <ants one thin+ and at other times he <ants some other <ill8 -5J *erson *ros*ers financially in accordance <ith Kthe holiness <hich he eCercises inL seCual matters8 -:J The Buality of a +eneration9s elders determines its economic <ell4bein+8 -6J Takin+ usury causes one to lose his fear of >od8 -0J

One <ho takes usury for lendin+ money <ill not find anyone <illin+ to s*eak favorably of him8 -7J *erson <ho +uards a+ainst trans+ressin+ the *rohibition forbiddin+ covetin+ is saved from an+er and hau+htiness1 and the lack of faith <hich comes as a result of these t<o evil traits8 -/J !onductin+ one9s business affairs faithfully nullifies curses8 -.J One <ho is obli+ed to borro< from others is com*arable to an animal8 23J 'hen an a+ent of an im*ortant individual tries unsuccessfully to convince an ordinary *erson to sell some ob=ect to his client1 he should *ray for the ordinary *erson to acce*t the offer and a+ree to the sale8 2-J #f a *erson rules over his evil inclination1 his children <ill not follo< evil <ays and because of this he <ill *ros*er monetarily and not be *ut to a test8 22J Travel brin+s a *erson to slander1 idolatry1 licentiousness and bloodshed8 These sins diminish one9s livelihood8 25J Because of the charity +iven to the *oor *eo*le of Eret@ (israel1 a *erson *ros*ers monetarily8 2:J ;ires ra+e in the <orld in order to consume the <ealth of idolatry8 26J 'hen a ne< kin+ or minister takes over1 he brin+s <ith him a revival and im*rovement in the standard of livin+8 20J 'hen a *erson9s livin+ comes from the business he does <ith +entiles durin+ their holiday season1 or even at other times of the year but involves his doin+ somethin+ <hich establishes their idolatry1 his <ife9s menstrual flo< <ill be+in soon after her ritual immersion8 27J *erson <ho causes a rift bet<een a man and his <ife 4 talkin+ to the husband about ho< beautiful his <ife is and tellin+ the <ife de+radin+ thin+s about her husband <ill1 because of his actions1 find it difficult toearnalivin+8 2/J *erson is sometimes s*ared havin+ to rend his +arments in mournin+ because his merchandise and *ro*erty are s*read around and not in one area8 2.J The bi++est businessman in a to<n is its li+ht8 'A ELET '$SCARR$A+E -J ;ear causes a <oman to miscarry8 2J

se+ulah for a <oman <ho miscarries is for her to carry a ma+net1 a small *iece of <ood from the tomb of a T@addik1 and to +ive charity8 5J <oman <ho miscarries should carry de<8 :J se+ulah a+ainst KfurtherL miscarria+es is for the <oman to sell her embryo8 6J The sin of un<arranted hatred causes a <oman to miscarry8 0J <oman9s cravin+ for eatin+ and drinkin+ causes her to miscarry8 B -J <oman <ith a history of miscarria+es should refrain from <earin+ +old =e<elry8 2J >rindin+ flour and kneadin+ dou+h for Passover mat@ah is a se+ulah for *reventin+ miscarria+es8 'ASS&R AN $NFOR'ER -J 'hen a *erson informs a+ainst his nei+hbor to the authorities1 he <ill eventually become a va+abond1 have many o**onents1 and <ill suffer that <hich he intendedto brin+ u*on his nei+hbor8 nyone de*endent u*on this informer <ill be defeated and any im*ortance <hich he may have had <ill be taken from him by the family of the <ron+ed nei+hbor8 2J nyone <ho informs a+ainst the T@addik to the authorities loses his material *ossessions8 5J )illin+ an informer is *ermissible8 :J #t is forbidden to hand over even a <icked *erson to be killed8 'AS(/E( ALCO(OL$C BE*ERA+ES -42J 'hen a *erson steals or is hau+hty1 his alcoholic bevera+es +o bad8 'AS($AC( T(E 'ESS$A( B -J

By tellin+ over stories about the T@addikim you dra< the li+ht of Mashiach into the <orld8 Relatin+ these stories also chases a<ay much darkness and *ain1 and the teller is re<arded <ith beautiful clothin+8 2J Returnin+ to >od in re*entance !auses the s*irit of Mashiach to blo< a<ay the evil decrees of the +overnm ent 4 nullifyin+ them com*letely8 5J There <ill yet come a time <hen an entire +eneration <ill be ri+hteous8 :J Truth hastens the advent of the Fend of days8F 6J 'hen a *erson kee*s the Sabbath he dra<s u*on himself the li+ht of Mashiach8 Re*entance also has this *o<er8 'O(EL C$RC&'C$SOR B -J K#n choosin+L a mohel1 one should look for a man <ho is both a T@addik and >od4 fearin+8 ;or <hen the mohel lacks eC*ertise land ri+hteousnessL1 it can1 >od forbid1 result in the circumcised infant not bein+ ca*able of re*roducin+ or in his becomin+ an e*ile*tic8 2J <oman <ho cannot conceive should look at the circumcision blade after it has been used8 5J mohel infuses the child he circumcises <ith understandin+ K<hich later benefits the childL in his Torah study8 :J The mit@vah of circumcision has the same *o<ers as the s*ecial clothin+ <orn by the hi+h *riest8 6J #t is <ell kno<n that <hen a *erson is born circumcised his *o<er of ima+ination is +ood and <holesome8 0J 'hen a *erson *erforms an act of kindness1 the name <hich he a**lies to another +ains *ermanence8 #t is therefore advisable to carry out some kind deed before namin+ a ne<born babyO thereby ensurin+ that this name <ill be everlastin+8 ''F&RSA' FA'E B -J There are certain <ell4kno<n *eo*le <hose fame comes essentially as a result of their bein+ *art of some conflict and dis*ute8 2J >od tests a *erson in order to then +rant him im*ortance and fame8 5J

Suarrelin+ causes the less accom*lished students to be acce*ted into *ositions of authority1 thou+h they are not yet Bualified for such8 This can be com*ared to a miscarria+e1 <here the child is born before its time1 and it brin+s about *overty and sometimes even death Kin the <orldL N'N ?$LTER( N? #MMOR L BE" V#OR MENSTR$ T#ON SP#R#T$ L ?E!L#NE OBS!ENE L N>$ >E BENE;#TT#N> ;ROM OT"ERS SON> TEST N OL#VE O#L L MP N$&F A%&LTER) AN% $''ORAL BE(A*$OR -J man9s thou+hts for a +entile <oman *revents his sons from becomin+ Torah scholars8 2J <oman9s ma@al is determined by that of her husband9s8 5J !hildren conceived in a nice home <ill be beautiful in a**earance8 :J "avin+ seCual relations <ith a non4%e<ess is like marryin+ her8 6J ttractive fra+rances increase a man9s desire8 0J 'hen the dau+hter of a kohain or Torah scholar is <ed to an i+norant %e<1 the marria+e <ill not *rove successful8 She <ill either be <ido<ed1 divorced or remain childless8 #f one <on9t have to bury the other1 then she <ill brin+ him a life of *overty and shame8 7J #t is *articularly re*u+nant <hen an old man behaves immorally8 Eventually1 he <ill come to look u*on himself <ith dis+ust8 /J There are seven ty*es of *eo*le <ho are like outcastsO a man <ho has no <ife bein+ one of them8 .J *erson can only distance himself from lustful desires by controlin+ his eyes and thou+hts8 -3J ?on9t enter into ar+uments and counter4ar+uments <ith tem*tation8 Entertainin+ such thou+hts 4 even if you take a ne+ative stance 4 <ill stren+then the ob=ects9 attraction and <in you over to it8 --J Most le<d behavior is brou+ht on by drunkenness8

-2J 'ithout a <ife1 a man is not a man8 #t is almost as if he is +uilty of bloodshed and kee*in+ >od9s ima+e Kfrom the <orldL8 -5J man <ho causes his <ife +rief by not havin+ relations <ith her <ill be *unished <ith death8 -:J Occassionally1 one of the *artners en+a+ed to be married <ill die KsuddenlyL8 This ha**ens because they <ere an unsuitable match8 -6J 'hen a man marries a <oman <ho <as divorced by her first husband because of her <ickedness1 Kit <on9t be lon+ beforeL she buries him8 -0J <oman <ho *rostitutes herself destroys her home8 -7J 'hen a man commits adultery1 his <ife <ill see im*ure visions in her dreams8 -/J 'hen a man marries a <oman for the ri+ht reasons1 it is as if he +ave birth to her8 -.J KThe cou*le <hoseL marria+e relationshi* is void of holiness <ill be K*unished byL fire8 23J 'hoever has an o**ortunity to sin but refrains <ill have a miracle *erformed on his behalf8 2-J 'hen a man marries a <oman <ho is ina**ro*riate for him1 it is as if he *lou+hed u* the entire earth and *lanted salt8 'hen the "oly One causes "is ?ivine Presence to rest u*on the %e<ish Peo*le1 affirmin+ the members of each of the tribes1 this man <ill be left out8 22J Breachin+ the !ovenant is eBuivalent to violatin+ all the mit@vot8 25J 'earin+ *ants atones for sins of incest8 2:J 'here there is immorality1 the T@addikim fall Kfrom statureL8 26J By mournin+ the death of T@addikim1 you <ill be able to break your desire for <omen8 20J By masturbatin+1 a man creates evil forces <hich clothe themselves in *eo*le <ho o**ose him and cause him to suffer8 27J man +uilty of adultery <ill eventually be +uilty of bloodshed8 2/J *erson <ho rids the <orld of adulterers rectifies the sins of his ancestors8 2.J #f you <ant to achieve seCual *urity1 al<ays tell the truth and act kindly even <ith someone from <hom you eC*ect nothin+ in return8 53J

Someone <ho is +uilty of blemishin+ the si+n of the !ovenant should make amends by *ursuin+ *eace8 5-J !ontentiousness brin+s a *erson to seCual im*urity8 52J #llicit thou+hts come as a result of K<hat is kno<n in )abbalistic terminolo+y asL breakin+ the vessel of lovin+kindness8 The number of Fs*arksF Kin the vesselL <ill determine the eCact number of le<d thou+hts that <ill ensue8 55J *erson +uilty of trans+ressin+ the *rohibition a+ainst homoseCual *ractices <ill suffer im*risonment8 5:J Mercury is a se+ulah for virility8 56J The child conceived at a time <hen a husband feels hatred for his <ife <ill turn into an a*ostate8 50J Le<d behavior leads one to become eCiled under the authority of derisive rulers8 #t also causes him to fall into debt8 57J Mashiach <ill come in the merit of the <omen havin+ +uarded a+ainst immorality8 t that time1 *eo*le <ill not be de*endent u*on each other Kfor sustenance1 as there <ill be abundant blessin+ from boveL and the +lory of the ri+hteous <ill increase8 5/J The use of ma+ic and unholy divination leads to immorality8 5.J man <ho has relations <ith a non4%e<ess transfers all blessin+ over to the Other Side8 :3J #nfidelity leads to for+etfulness8 :-J The <ay to make amends for <astin+ seed is to try and brin+ *eo*le back to >od in re*entance8 :2J The "oly One +rants merit to the *erson <ho +uards the si+n of the !ovenant even if he hasn9t any merit from his ancestors8 :5J #llicit thou+hts come from a lack of faith ::J The sins of ma+ic and adultery cause the T@addik to be taken from the <orld8 :6J !hildren born from adultery <ill be obli+ed to make use of ma+ic8 :0J !hildren born throu+h the use of ma+ic <ill be immoral8 :7J Peo*le +uilty of le<d behavior are usually o**onents of the T@addikim8 :/J Masturbatin+ is like sacrificin+ one9s children to idolatry8 Such a *erson <ill suffer the =udicial *unishment of stonin+8 :.J

Behavin+ immorally causes a *erson to lose his memory8 63J Behavin+ immorally causes one to lose his feelin+s of shame for havin+ done <ron+8 6-J >luttony leads to immoral behavior8 62J *erson <ho sins <ill later feel remorse because of the holy s*ark <ithin him8 "o<ever1 one <ho violates the si+n of the !ovenant feels no remorse after<ards1 because the holy s*ark has already left him8 65J By not violatin+ the !ovenant1 a *erson kee*s his memory sound8 6:J S<earin+ falsely *roduces illicit thou+hts8 66J One <ho acce*ts bein+ a +uarantor for a <icked *erson turns to immorality8 60J man <ho destroys his seed becomes *enniless8 67J #ncest leads to murder8 B -J #ncarceration and *ain in one9s le+s are *unishments for immorality8 'hen a disci*le <ho is unBualified to instruct others does so any<ay1 he is also *unished <ith one of these afflictions1 as <ell as bein+ *laced at the mercy of evil forces8 2J *erson involved in dis*ute succumbs to immoral desires8 5J "avin+ relations <ith one9s <ife on days <hen this is forbidden causes a *erson to be im*risoned8 :J Lustful desires cause consti*ation <hich then brin+s le*rosy8 6J ?oin+ favors for others removes a *erson9s lustful desires1 <hereas Kbrin+in+ harm to others increases these desiresL8 0J One <ho is seCually *ure becomes the source of Kall the <orld9sL blessin+s8 7J *erson <ho +uards the !ovenant merits understandin+ the seventy lan+ua+es hidden in the Torah 8 /J #t is forbidden to find merit in those +uilty of homoseCuality8 .J *erson *ros*ers financially in accordance <ith Kthe holiness <hich he eCercises inL seCual matters8 -3J 'hen a *erson is idle and does nothin+ constructive1 his seCual desires increase and he s*ends all his time s*eakin+ of filthy matters8 --J

One <ho +uards the si+n of the !ovenant is allo<ed to re=oice <hen seein+ his enemies fall8 -2J The *erils of travelin+ come about <hen a *erson blemishes the si+n of the !ovenant1 as hinted in the verse1 F(ou have measured my +oin+ and my lyin+ do<n1 Kand (ou are acBuainted <ith all my <aysFL IPsalms -5.D5J8 -5J <oman <ho has been the ob=ect of a seCual advancement1 even if nothin+ came of it1 is nevertheless affected by the su++estion itself8 -:J By closin+ one9s eyes so as not to look at evil1 a *erson saves himself from humiliation8 -6J Prostitution leads to murder8 -0J #llicit behavior <ith +entiles leads to a*ostasy8 -7J The dau+hter of a *erson <hose authority is self a**ointed <ill *rostitute herself8 -/J The ma=ority of accountants arefilled<ithlustfuldesires8 -.J By refrainin+ from +a@in+ at <omen1 a man <ill be re<arded <ith offs*rin+ <ho <ill one day author commentaries on the Torah8 N$%A( 'ENSTR&AT$ON -J <oman <ith an abnormally heavy menstrual flo< talks too much8 K#n order to lessen the flo< she should make use of the follo<in+ su++estionsLD refrain from a**earin+ beautiful in *ublic1 bathe in s*rin+<ater1 not overly eCert herself1 avoid an+er1 +ive charity after her ritual immersion1 drink +oat9s milk1 scrub herself <ith +oat hairs <hen bathin+ and *erfume herself <ith frankincense8 "er husband should *erform the mit@vah of hand<ashin+ meticulously1 learn the Tractate Nidah and after<ards recite the daily *salm Ksun+ in the "oly Tem*leL1 and <ash himself <ith thin+s brou+ht u* from the river9s de*ths8 2J <oman <hose menstrual flo< is heavy should <rite do<n the <ords lo echod1 4inC C6 Kfrom the verse I=ob -:D:J1 F'ho can brin+ the *ure from the im*ureG lo echod 4 not oneFL and carry it around <ith her8 5J 'hen a <oman is licentious1 her menstrual cycle becomes irre+ular and she eC*eriences an abnormally heavy flo<8 :J 'hen a <oman9s menstrual *eriod is be+un by an uneC*ected sho< of blood1 it is because of a sin <hich her husband committed8 B

-J <oman <ho <ants to restore her menstrual cycle should fast8 2J "os*itality is a se+ulah for returnin+ a <oman9s menses Kso that she can a+ain bear childrenL8 5J 'hen a *erson9s livin+ comes from the business he does <ith +entiles durin+ their holiday season1 or even at other times of the year but involves his doin+ somethin+ <hich establishes their idolatry1 his <ife9s menstrual flo< <ill be+in soon after her ritual immersion8 NEF$LA( S $R$T&AL %ECL$NE -J Sometimes1 a *erson9s level declines <hen he reaches his later years8 2J 'hen one is a**ointed to be a taC collector1 his level falls8 5J %ealousy causes one9s level to decline8 :J *erson9s =ealousy *revents him from *ro+ressin+ steadily8 t times1 he is able to *ray fervently and study dili+ently1 <hile at other times *rayer and Torah study are like a heavy burden for him8 6J 'hen a *erson finds himself unable to eC*ress his *rayers <ith the fluency he is accustomed to1 he should see this as a si+n of an im*endin+ decrease in his sustenance8 "e is in need of much lovin+kindness and salvation so that >od <ill *rovide him <ith his livelihood8 0J *erson9s +reat yearnin+ for somethin+ sho<s itself <hen he eC*resses it in the form of an oath8 7J 'hen a *erson feels secure in his sinful behavior he <ill stumble and fall8 /J 'hen you <holeheartedly be+in *erformin+ a mit@vah1 you <ill com*lete it unharmed8 .J 'hen a *erson falls from his fear of >od1 it is an indication that his fear <as not *ure in the first *lace8 -3J *erson9s lust for money brin+s on his decline8 --J >uardin+ yourself from stealin+1 s<earin+ and falsehood <ill kee* you from fallin+ in your s*iritual develo*ment8 -2J *erson <ho *rays in a con+re+ation <hich also includes some <icked men1 <ill at times be adversely affected by them8 se+ulah for *reventin+ such a decline is to raise one9s hands "eaven<ard <hile *rayin+8

-5J *erson loses his fervor in servin+ >od because he des*ises the T@addik8 -:J The T@addik <ho +uides others truthfully <ill not lose his *resti+e8 -6J One <ho is honored des*ite his attem*ts to flee from honors <ill certainly not fall nor descend from *rominence8 -0J By attachin+ oneself to the T@addikim1 a *erson ensures that his level <on9t decline8 B -J *erson falls <hile <alkin+ because his +uardian an+els have left him8 245J %e< <ho desires a +entile <oman should eC*ect to either suffer some ty*e of do<nfall or have illness effect his <ife and children8 N$*&L E( OBSCENE LAN+&A+E -J *erson <ho uses obscenities reveals that in his heart he has been thinkin+ sinful thou+hts8 2J Obscene lan+ua+e leads to flattery8 5J The sin of vul+ar lan+ua+e brin+s a rene<al of sufferin+ and harsh decreesD the youn+ men of #srael die1 or*hans and <ido<s cry out but are not ans<ered8 :J Even a sealed verdict for seventy years of +ood life <ill be overturned <hen one uses obscenities8 #ndeed1 the bo<els of hell <ill be dee*ened for him8 This fate also a<aits the *erson <ho hears Kvul+arity s*okenL but remains silent8 6J Obscene lan+ua+e is even <orse than the act itself8 NE'(ENE( 'E'AC(ER$' BENEF$TT$N+ FRO' OT(ERS -J Even thou+h the money <hich a T@addik receives from an evil man could be stolen money1 the T@addik may still acce*t it8 This is so that this man does not Ktry toL find himself some <icked scholar to call a T@addik1 +ive him the money1 and then take issue <ith the true T@addik8 2J Once it became common *ractice to take *resents from others1 man9s lifes*an +re< shorter8 5J

Never embarrass a *erson once he has done you some favor8 :J One <ho uses a heavy hand <hen eCercisin+ authority over the %e<ish Peo*le <ill eventually become de*endent u*on others8 6J *erson <ho <orks for the +ood of the *eo*le may receive benefits from them and they should assist him8 0J By acce*tin+ favors from a friend you <ill also Khave toL bear the sufferin+ for his sins8 7J One <ho refuses to acce*t money from others <ill merit livin+ to raise all his children8 /J kin+ may raise funds reBuired for his eC*enditures by taCin+ his nation8 .J *erson should <ork at some means of livelihood so that he <ill not eventually be forced to interru*t his Torah study Kalto+etherL8 -3J n outri+ht reBuest for a re<ard is like stealin+8 --J The entire <orld turns dark f or the *erson <ho envies his friend9s *ossessions8 "is life is no life at all8 -2J Only a *erson <ith a neshamah1 an u**er soul1 derives KtrueL *leasure from the sense of smell8 B -J The labor of one9s o<n hands is so +reat that it saves a *erson from murder8 2J *erson <ho des*ises takin+ *resents has no fear of bein+ libeled8 NE+$NA( SON+ B -J 'hen the fame of the T@addikim s*reads in the <orld1 it ins*ires the com*osin+ of ne< son+s8 2J The Levites had a s*ecial son+ for each day of the <eek8 No<adays1 bein+ in eCile1 <e no lon+er remember these tunes1 but <henever some tra+edy befalls any nation it revives that *articular tune of the Levites <hich K+uardedL a+ainst this misfortune8 5J Sad tunes1 those <hich contain cries of sorro<1 have the ability to free ca*tives1 as in1 Fmot@ee asirim b9kosharot 4 he takes out the ca*tives <ith *ros*erityF IPsalms 0/D7J8 KThe <ord b9ksharot is *honetically similar to b9khy and sheerot 4 cryin+ and son+sL8 :J ;rom the son+s a *erson sin+s1 one can tell if he has dedicated himself to Torah study8

6J ?rinkin+ rouses a *erson to sin+ and *lay instruments1 <hile eatin+ does not8 This is because <hen the %e<ish Peo*le K<ere in the desert1 theyL san+ the *raise of >od over the <ell and not for the manna K<hich they <ere +iven to eatL8 N$SA)ON A TEST B -J >od tests a *erson in order to brin+ him *resti+e and fame8 2J 'hen a *erson <ants to ins*ire others to serve >od but has not reached a level of ri+hteousness and has no ancestral merit1 he should avoid bein+ tested8 "e should *articularly kee* from arousin+ the =ealousy of the <icked8 5J #f a *erson rules over his evil inclination1 his children <ill not follo< evil <ays and because of this he <ill *ros*er monetarily and not be *ut to a test8 NER TO'$% AN OL$*E O$L LA' B -J #n re<ard for kee*in+ an olive oil li+ht burnin+ constantly1 a *erson <ill be s*ared from a decree of forced conversion8 )A!EKH T"E OMER !O$NT#N> M(STER#ES "OL( BOO)S ?#V#NE REME?( SEF$RAT (A'O'ER T(E O'ER CO&NT$N+ B -J !ountin+ the Omer saves one from bein+ banished Kfrom his homelandL8 2J #t is all the more im*ortant to immerse Kin a mikvehL after an emission durin+ the <eeks of the Omer countin+8 5J The *eriod of the Omer countin+ is a *ro*itious time for defeatin+ an informer8 This is alluded to by the <ord L9OMER1 <hich forms an acronym for FMe9i+ra Rama L9bira O9mikta 4 from a hi+h *lace do<n to a dee* *it8F SO% ')STER$ES

B -J By dee*ly studyin+ the Torah9s mysteries1 you can brin+ barren <omen to bear children and heal serious diseases8 SEFER (OL) BOO/S B -J 'hen a *erson refrains from authorin+ some holy <ork <hich he is ca*able of *roducin+1 it is as if he remains childless8 2J Those <ho author holy <orks should carefully <ei+h the contents of their <ork to see if there is sufficient material for a book8 ;or the value of any book comes only from those *arts <hich <ere <ritten <ith a Fbindin+ of souls1F as in1 F"erein is recorded the history of mankind9 I>enesis 6D-J8 #f but a minimum of the book <as <ritten in this <ay1 it is not <orthy of *ublication8 5J Those <ith insi+ht are ab 4 le to determine by lookin+ into a holy book if its ori+inal teachin+s belon+ed entirely to the author or if they already eCisted but <ere never recorded because in and of themselves they <ere insufficient for formin+ an entire <ork8 K#f the latter is true1L then the ori+inal ideas <ere revealed to this author so that he mi+ht brin+ them into *rint8 ctually1 he did not <ork for these insi+hts1 <hich came easily because someone else had already labored to discover them8 :J 'hen a ne< book is *rinted1 the cryin+ it took to *roduce it 4 <hich is the as*ect of1 Fand miCed my drink <ith cryin+F IPsalms -32D-3J 4 overcomes the nations9 evil decrees a+ainst us8 #ndeed1 the essential stren+th of their rule stems only from the time Esav cried K<hen (aakov took his blessin+L8 This can be eCtracted from the verse1 F nd the number of the %e<ish Peo*le <ill be like the +rains of sand in the seaF I"osea 2D-J8 KThe <ord mis*ar 4idon can also be read mi9sefer 4idon1 a holy bookO and the <ords FB9nai (israel )9chol "ayatn 4 the %e<ish Peo*le <ill be like the +rains of sand in the seaF form an acrostic for B9)hi(a"1 cryin+8L 6J By refrainin+ from +a@in+ at <omen1 a man <ill be re<arded <ith offs*rin+ <ho <ill one day author commentaries on the Torah8 0J #t is actually beneficial that certain of the holy books <ritten by ri+hteous authors1 includin+ Tanaim and other *ast T@addikim1 have been lost and for+otten from the <orld8 Their disa**earance is the cause for many books on a*ostasy and heretical thou+ht to be u*rooted and erased from eCistence8 The loss of these holy <orks also serves to eliminate the =ealousy and hatred that may have arisen bet<een husband and <ife <ho have conducted themselves accordin+ to the *rinci*les of holiness8 7J 'hen a +reat book a**ears in the <orld1 it causes barren <omen to bear children8 This is alluded to in the verse1 F"erein is recorded the history of mankindF I>enesis 6D-JO Kalernatively translatedD FThis book is the birth of man8FL

SE+&LA( %$*$NE RE'E%) B -J The feathers of <ild birds of *rey are a se+ulah for curin+ diseased lun+s and for stren+thenin+ vitality8 2J The heavens chan+e in a**earance to match the different +rasses <hich +ro< because of them8 #t is a se+ulah to +a@e "eaven<ard8 5J Rain<ater is a se+ulah for virility8 :J Recitin+ Psalms is a se+ulah for brin+in+ the rains8 KThis can be seen from the "ebre< <ord forL Psalms 4 Te"iLiM <hich is an acronym of FLim9tar "ashamayim Tishteh Mayim Kthe Land of #sraelL drinks <ater from the rain of "eavenF I?euteronomy --D--J8 6J "os*itality is a se+ulah for returnin+ a <oman9s menses Kso that she can a+ain bear childrenL8 0J n abnormally hairy *erson is susce*tible to much harm and misfortune at the hand of the Other Side8 se+ulah Kfor *rotectionL is for him to recite the Torah section read on (om )i**ur ILeviticus1 cha*8 -0J8 7J *erson <ho has suddenly lost his ability to s*eak should have a knife <hich is suitable for use in ritual slau+hterin+ *assed over his mouth8 /J se+ulah for a <oman <ho has difficulty in childbirth is to han+ the cemetery key around her neck8 This key is also a se+ulah forKcounterin+L barrenness8 .J se+ulah for a *erson sufferin+ from a neck ailment is to cry over the destruction of the "oly Tem*le8 -3J se+ulah for a *erson movin+ to a ne< house is to brin+ into it a s<ord1 or a knife or some other ty*e of <ea*on8 hint to this is found in the verse F house is built <ith !ho)hMah1 <isdomF IProverbs 2:D5JO the letters bein+ an acronym for F)lei !homos Me9cheiroteihem 4 <ea*ons are their <aresF I>enesis :.D6J8 KThe eC*lanation of me9cheiroteihem is alternatively1L their s<ords or t9 eir * aces of d<ellin+8 --J **les are a se+ulah for those K<omenL <ho have difficult births8 4 se+ulah for curin+ sickness is to +a@e u*on the strin+s of the t@it@it8 IThis is the dee*er meanin+ of the verse1 FBehold1 your son (osef comes to youF I>enesis :/D2JO <hose "ebre< letters allude Kthrou+h numerolo+yL to the number of strin+s1 t<ists and ties of the t@it@it IPri Et@ !hayimJ8 K(aakov <as sick at the time he <as told of (osef9s arrival1 after <hichL it is <ritten1 F nd (aakov recovered8FJ

4 >ivin+ charity +enerously is a se+ulah for curin+ e*ile*sy8 This is alluded to in the <ords1 FPi@ar Natan L9evyonim 4 he has +enerously +iven to the *oorF IPsalms --2D.JO the first letters of <hich form the <ord Ne;eL1 an e*ile*tic Isee +lossary PJ8 4 se+ulah for a <oman <ho has difficulty +ivin+ birth is for her to bathe her entire body in <ineO as in1 F<hen <ine enters1 that <hich <as hidden comes outF IEruvin 06aJ8 A% N "$M#L#T( N? "$MBLENESS ?EPRESS#ON !ONST#P T#ON S#N L A#NESS P$N#S"MENT ?V#!E #MP$?EN!E N? ?#SRESPE!T A'NA*A( (&'$L$T) AN% (&'BLENESS -J *erson <ho em*athi@es <ith the sufferin+ of the %e<ish Peo*le and *rays for them acBuires humility8 2J *erson9s truthfulness earns him humility8 5J ;aith leads to humbleness8 :J "avin+ a fiCed *lace in <hich to *ray brin+s a *erson to humility and *iety8 6J *erson9s humility causes his *rayers to be heard8 #t is as if he offered all the different sacrifices8 0J One9s *resti+e and im*ortance +ro<s 4 and continues to +ro< 4 because of his humility8 7J "umility brin+s one lon+ life8 /J 'hen a *erson is humble1 his behavior <ill not be scrutini@ed by others8 .J The day you humble yourself is the day that stren+th1 mi+ht and eCaltedness are added to the hosts bove8 -3J 'hen you see that there has been an increase of humility in the <orld1 you can then eC*ect the imminent arrival of Mashiach8 --J *erson9s humility nullifies his fear of enemies8 -2J

"umility eliminates dis*ute and sufferin+8 -5J 'hen a *erson is humble1 everyone +ets alon+ <ith him8 -:J "umility *roduces +race8 -6J *erson <ho is humble is never afraid1 even <hen he finds himself in dire straits8 -0J *erson <ho is not humble does not fear >od8 -7J "umility causes a *erson to advance and kee*s him from fallin+ from his level8 -/J *erson <ith a soft heart is better able to humble himself8 -.J >od remembers the humble *erson8 23J >od fulfills the desires of a humble *erson8 2-J The <orld only eCists because of the *erson <ho makes himself as nau+ht8 B -J se+ulah for havin+ children is to humble oneself8 2J man <ho is very hau+hty <ill be Kharmed s*irituallyL like a <oman <ho has been ra*ed8 5J *erson9s voice indicates <hether he is humble or hau+hty8 :J Sometimes1 by lo<erin+ oneself or bein+ humbled by others1 a *erson is s*ared from a decree of death8 6J 'hen a *erson feels lo<ly he should reali@e that a decree of death has been *assed a+ainst him8 AT-*&T %E RESS$ON -J *erson suffers anCieties <hen the sins of his youth have not been rectified8 2J #n the main1 a *erson9s suf f erin+ comes because of Khis not havin+ +uardedL his ton+ue8 5J (ou should talk about your sufferin+8 :J fear of death befalls the *erson <ho carries <orries in his heart8 6J

*erson9s humbleness eliminates misfortune and sorro<8 0J 'hen a *erson is de*ressed1 observin+ the T@addikim <ill brin+ =oy to his heart8 7J Enterin+ the house of a +entile <ill brin+ you to de*ression8 /J ?e*ression makes one <eak8 .J *erson9s face chan+es because of the evil in his heart8 -3J 'hen you suffer an+uish on a day of =oy and all your ha**iness has ceased1 it is a si+n that your ancestral merit has run out8 --J de*ressed *erson should +ive *resents to the T@addik on a steady basis8 -2J ?e*ression brin+s Kdestruction byL fire8 -5J n onset of de*ression is a si+n of imminent sickness8 -:J The "oly One does not stay <ith a *erson <ho is de*ressed8 -6J ?e*ression causes one to eC*erience an emission8 -0J n+er leads to de*ression8 -7J 'hen a *erson is de*ressed1 he cannot achieve his +oals8 -/J *erson9s de*ression causes him to be des*ised8 -.J 'hen a *erson cries1 he cannot brin+ himself to eat8 23J *erson <ho is never de*ressed1 but al<ays ha**y1 <ill certainly +ain *resti+e8 2-J ?e*ression brin+s de+radation8 22J #t is a +ood si+n <hen a sick *erson cries8 25J Sadness causes a *erson9s enemies to be elevated8 2:J Sadness brin+s heartache8 26J The hasty *erson is a de*ressed *erson8 20J >ettin+ closer to T@addikim makes the heart ha**y8 27J se+ulah for eliminatin+ de*ression is to listen to an esteemed T@addik sin+in+8 2/J *erson <ho does not confess his sins <ill be beset by si+hin+ and <orry8 2.J 'hen a *erson desires thin+s <hich are a+ainst >od9s <ill1 he is +iven reason to si+h8

53J ;eelin+ remorse over a bad dream nullifies it8 5-J Sound1 si+ht and smell Khave the *o<er toL calm a *erson9s mind8 52J 'hen a *erson calls out to >od1 he eliminates the cause of his an+uish8 55J 'hen a *erson is de*ressed1 he brin+s sufferin+ u*on himself8 5:J nyone <ho d<ells on his sufferin+ more than is necessary suffers all the more8 56J Eatin+ dates eliminates anCiety8 50J Studyin+ ++adah makes one ha**y8 B -J ?e*ression is felt in the heart8 This is because the heart 4 <hich desi+ns everythin+ Ka man doesL1 <hether +ood or other<ise 4 feels its o<n <ron+doin+8 2J *erson must avoid de*ression so as not to be +iven reason to mourn8 5J >rief and de*ression lead to conflict1 <hereas =oy brin+s *eace to the <orld8 :J 'hen a *erson9s ha**iness is s*oiled he becomes sick8 6J !om*assion is a se+ulah for eliminatin+ de*ression8 0J Makin+ vo<s and *led+in+ charity brin+ ha**iness8 AT-$R&T CONST$ AT$ON -J !onsti*ation leads to thou+hts of idolatry1 2J 'hen a *erson suffers a deadly disease1 he should clean out his intestines8 5J !onsti*ation harms the eyes8 A*ERA( S$N -J !ertain sins are brou+ht on by the *lace Kin <hich they <ere *erformedL8 2J

*erson <ho deliberately sins K<ill eventually be humiliated in *ublic8 "e1 in turn1L +ets an+ry at those Kin <hose eyes he has been dis+racedL8 AT-L&T LA-$NESS -J 'hen a *erson is unable to satisfy his desires he +ro<s la@y8 The reverse is also trueD Khe cannot fulfill his desires *recisely because he is la@yL8 2J Aealousness removes slee* and a<akens the mind8 ONES( &N$S('ENT -J *erson is sometimes *unished even in the *erformance of a mit@vah8 This is because he *reviously *assed u* an o**ortunity to fulfill =ust such a *ositive command8 2J *erson sometimes unkno<in+ly *asses =ud+ement on himself Kby bein+ asked to select a fittin+ *unishment for someone elseL 5J There are times <hen a *erson is killed because he failed to s*eak out on behalf of someone <ho is un=ustly des*ised8 :J *erson <ill sometimes be *unished for havin+ en+a+ed in some ille+al business *ractice1 or because Khe has been included inL a harsh decree *assed a+ainst his nei+hbors or nation8 6J The "oly One hastens to eCact *unishment from an un+rateful *ersonO *unishin+ him at the hands of another in+rate8 0J *erson bitten by a do+ has either acce*ted malicious +ossi* or s*oken it8 ET-A( A%*$CE -J Seek advice only from someone <ell versed in the mysteries of the Torah8 2J #t is +ood to seek the counsel of elders8 5J *erson <ho +ives his friend unsuitable advice <ill be beset by thou+hts of idolatry8 :J ?o not take advice from someone <ho is full of evil thou+hts8 6J By takin+ advice from a rabbi1 you <ill be hel*ed8

0J 'hen you see that KevenL your friends refuse to hel* you1 you should reali@e that all counsel <ill *rove futile8 7J 'hen you hel* other %e<s1 the advice you receive <ill *rove beneficial8 /J !ounsel is best taken in o*en fields8 .J 'hen a man follo<s his <ife9s KsinisterL advice1 he <ill +o to hell8 -3J Seek Ks*iritualL advice only from a man and not from a <oman8 A-&T $' &%ENCE AN% %$SRES ECT -J *erson turns im*udent after havin+ sinned deliberately8 2J n+er breeds disres*ect8 5J n im*udent *erson <ill not acce*t re*roof8 :J im*udence hardens a *erson9s heartD clearly1 he has not yet made amends for his ancestors9 sins8 6J n im*udent *erson can reform himself by <earin+ tefillin <hich <ere <orn on the head of a T@addik8 0J ri+hteous man is made to be the ob=ect of a <icked man9s disres*ect only so that the ri+hteous man should scrutini@e his o<n behavior8 7J 'hen a *erson is disres*ectful1 it sho<s that he is never satisfied <ith his lot8 /J Torah is a rectification for im*udence8 .J man9s im*udence causes drou+ht and attests to his havin+ sinned in the *ast and that he <ill do so a+ain8 #t is *ermissible to call him <icked and to des*ise him1 as his soul belon+s to the .7: +enerations K<hich <ere to be created before the <orld but <hich the "oly One distributed +radually throu+hout all successive +enerationsL8 -3J ?isres*ect1 even to<ards "eaven1 hel*s a *erson +et his <ay Kin that he is +iven the freedom to +o a+ainst >od9s <illL8 K#m*udenceL is like Fa kin+ <ith no cro<n8F B -J 'hen *eo*le treat the Torah Sa+es disres*ectfully1 it is a sure si+n that +reat <ars <ill break out in the land8 2J

*erson suffers headaches because he has sho<n disres*ect for one of )in+ ?avid9s PEH ;E R RE?EEM#N> ! PT#VES BST #N#N> ;ROM 'ORL?L( PLE S$RES " L )"#! !O?#;#ERS AC(A% FEAR -J t the very moment a <icked *erson is stricken by fear1 the "oly One is fulfillin+ the desires of a T@addik8 2J *erson <ho is afraid makes mistakes8 5J Trust in >od and you <ill be saved from fears8 :J Rememberin+ our forefather braham is a se+ulah for eliminatin+ fear8 6J >ivin+ charity eliminates fear8 0J Recitin+ the <ords1 F"aShem Tevakot 4 >od of "osts1F is a se+ulah for eliminatin+ fear8 7J ;ear nullifies a *erson9s hau+htiness8 /J ;ear sa*s a *erson9s stren+th8 .J *erson <ith intelli+ence need not be fri+htened by insi+nificant sounds8 -3J Even if a *erson cannot see <hat is terrifyin+ him1 his ma@al sees8 To dis*el this fear he should either =um* a<ay four ste*sO recite the Sh9ma (israelO or say1 FThe +oat in the slau+hterhouse is fatter than # am IMe+illah 5aJ8F --J *erson <ho is afraid should sin+ ha**y son+s8 -2J Picturin+ >od9s name1 FElohimF in your mind9s 4 eye <ill dis*el any fears you may have8 -5J One <ho consumes money belon+in+ to %e<s <ill be beset by fears8 -:J *erson <ho is laC in recitin+ the reBuired blessin+s before and after eatin+ <ill be *la+ued by fears8 -6J By trustin+ in >od you <ill not become fri+htened8 -0J The beaten <illo< branch Kof "oshanah Rabbahl is a se+ulah for dis*ellin+ fear8

-7J One <ho is attentive to and fulfills the verdict of a %e<ish court is saved from fears8 -/J #mmersin+ in a mikvah 5-3 times or +ivin+ a *resent to a T@addik dis*els one9s fears8 -.J S*eakin+ truthfully saves a *erson from ni+httime fears8 23J By bein+ humble1 (ou <ill not become fri+htened8 2-J 'hen the inhabitants of a house are terrified1 it indicates that the Other Side has a *ortion therein8 22J 'henever a feelin+ of fear is follo<ed by an outbreak of fires1 it is an indication that the fear <ill be dis*elled8 25J ;ear comes because of flattery8 2:J 'hen the %e<s are united1 the nations are afraid of them8 26J 'hen the %e<s for+et >od and no lon+er rely u*on "im1 they become fri+htened of the nations8 20J nCiety *roduces fear8 27J *erson9s fears lead him to tell lies8 2/J The li+ht of a candle is a se+ulah for Kdis*ellin+L fear8 2.J Takin+ *ride in one9s <ealth brin+s fear8 53J ;ear comes because of an+er8 5-J nCiety and fear clo+ the heart8 52J Studyin+ Torah <hile sittin+ at a meal saves a *erson from fear8 55J 'hen a *erson is afraid1 it is a si+n that the "oly One has hidden "is face from him and that he has been beset by harsh =ud+ements8 5:J *erson <ho does not confess his sins <ill be *la+ued by fears8 B -J 'hen a *erson is stricken by fear1 he should reali@e that some trouble has befallen one of his contem*oraries8 2J Sometimes1 a *erson becomes fri+htened *rior to receivin+ some +ood8 5J One <ho flees from trouble is <ise8

:J fter havin+ fri+htenin+ dreams at ni+ht1 don9t take to the road on the Kfollo<in+L day8 6J 'hen a *erson9s death is imminent1 even if he is *erfectly healthy and doesn9t kno< that a decree of death has been *assed a+ainst him1 he <ill nevertheless eC*erience fears and <ill Kun<ittin+lyL say that his death is at hand8 $%)ON S(A*&)$' RE%EE'$N+ CA T$*ES -J *erson9s hau+htiness causes him to be taken ca*tive8 2J Refute the <ords of idolatorsH By ackno<led+in+ their ideas you <ill fall into their hands8 5J ttributin+ a statement to its ori+inator brin+s redem*tion to the <orld8 :J By redeemin+ ca*tives1 those <ho have been led astray by the redeemer <ill also be +athered in8 6J *erson <ho does not leave his house is like a ca*tive8 0J ;or the sin of homoseCuality a *erson is taken ca*tive8 7J 'hen a *erson sho<s com*assion for ca*tives1 >od saves him from death8 /J 'hen a *erson is held ca*tive1 his soul is also in ca*tivity bove8 .J One <ho comes to the T@addik for advice and then violates it1 <ill be taken ca*tive8 -3J 'hen a *erson feeds the starvin+1 the "oly One saves him from bein+ =ailed8 --J One <ho does not rectify the sins of his youth <ill be taken *risoner8 -2J *erson <ho has often circumcised children or has re+ularly Provided the food reBuired by a *oor man to make a meal in honor of his son9s circumcision <ill be saved from im*risonment8 B -42J #ncarceration and *ain in one9s le+s are *unishments for immorality8 'hen a disci*le <ho is unBualified to instruct others does so any<ay1 he is also *unished <ith one of these afflictions1 as <ell as bein+ *laced at the mercy of evil forces8 >ivin+ charity is a se+ulah for nullifyin+ these afflictions8 5J *erson <ho doesn9t *lead for mercy for his friend falls into ca*tivity8 "e can redeem himself by *rovidin+ food for some livin+ creature8

:J "avin+ relations <ith one9s <ife on days <hen this is forbidden causes a *erson to be im*risoned8 6J 'hen a %e< is taken ca*tive1 the <ise men of the +eneration are no lon+er able to dra< from the <ells*rin+s of <isdom <hich he brin+s into the <orld8 The o**osite is true <hen he is freed from ca*tivity8 0J Sometimes1 by bein+ taken ca*tive a man is s*ared the loss of his children8 7J *erson +uilty of slander <ill be *unished <ith im*risonment8 /J 'hile in ca*tivity1 a *erson9s hair and clothin+ acBuire a foul s*irit <hich makes him both re*u+nant and contem*tuous8 .J ECertin+ oneself to redeem ca*tives is a se+ulah for havin+ children8 -3J KThe stren+th ofL all the +eneration9s leaders are united in the *erson <ho <orks to redeem ca*tives8 R$S(&T ABSTA$N$N+ FRO' ,ORL%L) LEAS&RES B -J *erson <ho abstains from <orldly *leasures and then retracts from his asceticism falls into even +reater *hysical desires than beforehand8 2J bstinence *roduces satisfaction8 5J 'hen a *erson abstains from seCual relations1 it is as if he fasted8 :J 'hen a *erson abstains from his <ife on the ni+ht of her ritual immersion1 he <ill turn sick and s*it u* blood8 OSE/ (ALA/($C CO%$F$ERS B -J 'hen a *erson KmastersL the study of Poskim1 so that he is able to instruct others1 throu+h this he causes a number of barren <omen to conceive8 2J Studyin+ the Shulchan rukh brin+s one to the fear of >od8 5J Studyin+ "alakhic !odifiers nullifies thou+hts of idolatry8 :J 'henever a <icked man *ros*ers1 it becomes difficult to develo* ne< insi+hts into %e<ish la<8 K"is success also has an effect on court cases1 in thatL the liti+ants cannot acce*t the =ud+e9s verdict8

T$A" K !" R#T( R#>"TEO$S M N T-E%A/A( C(AR$T) -J ll the charity and kindness <hich the %e<s do in this <orld creates advocates and *roduces +reat harmony bet<een #srael and their ;ather in "eaven8 24:J So +reat is charity that it hastens the ;inal Redem*tion1 saves the +iver from death and enables him to receive the ?ivine !ountenance8 647J KOne <ho +ives charityL becomes1 as it <ere1 a creditor for >od8 "is fortune is enhanced and he is called a F*erfect T@addik8F /J >ivin+ charity enables one to turn from bad <ays8 .J #t is a +reater mit@vah to su**ort those <ho occu*y themselves in Torah study than to *rovide for those <ho do not8 'ith re+ards to the letter of the la<1 ho<ever1 no differentiation should be made8 -3J Removin+ a stolen item from a nei+hbor9s *ossession is like +ivin+ charity8 --J !om*romise is a form of =ud+ement <hich contains the Buality of charity8 -2J >ivin+ charity to a *oor *erson <ho does not deserve it carries no re<ard8 -5J (ou should al<ays be +rateful to the *erson <ho +ives you somethin+D never say that it <as not his Kbut came from >odL8 -:J !harity is eBual to all the other mit@vot combined8 -6J >ettin+ others Kto +iveL is even +reater than +ivin+ oneself8 -0J Small amounts of charity K<ill eventuallyL add u* to a lar+e sum8 -7J One <ho conceals his charitable deeds is even +reater than Moses8 -/J The *erson <ho +ives even a *enny to charity receives siC blessin+sD the one <ho consoles a *oor man is re<arded eleven times over8 -.J The "oly One makes certain that the *erson <ho is ea+er to +ive charity receives the money to donate and a**ro*riate *au*ers are sent his <ay so that he <ill be re<arded for his benevolence8 Such a *erson is also re<arded <ith children <ho <ill be <ealthy1 <ise and masters of the ++adah8 23J

On Rosh "ashanah it is determined ho< much each *erson <ill lose durin+ the comin+ year8 #f he is <orthy1 he +ives it a<ay to *oor *eo*le8 2-J %erusalem <ill be redeemed throu+h charity8 22J The evil hab had half his sins for+iven because he +ave charity8 25J "os*itality saves one from the sins of idolatry8 2:J So +reat is the mit@vah of hos*itality that it has the *o<er to dra< near to >od those <ho are far Kfrom "imL and yet distance those <ho are close1 Kbut <ho are inhos*itableL8 26J %e< <ho hosts an idolator in his home causes his children to suffer eCile8 20J 'hen *eo*le are not charitable1 the +overnment <ill invariably issue evil decrees1 takin+ a<ay their money8 27J >ive charity <ith both hands and your *rayers <ill be heard8 2/J By bein+ +enerous1 you <ill move u* Kin the <orldL8 2.J !harity fosters faith8 5345-J One <ho +oes about collectin+ charity causes <rath to be abated from the <orld8 "e also merits truth8 52J By +ivin+ charity1 you <ill be blessed <ith children and there <ill be harmony amon+st them8 55J The land9s *roduce blossoms in the merit of charity8 5:J !harity hastens salvation8 56J #n time of trouble1 a *erson9s charitable deeds are recalled8 50J 'hen you +ive charity1 officials and rulers <ill be sym*athetic to you8 57J By +ivin+ charity1 a *erson is s*ared from in=ustice1 o**ression and misfortune8 5/J >ivin+ charity brin+s one +race8 5.J *erson <ho s*eaks to others about +ivin+ charity increases salvation Kin the <orldL8 :3J to<n in <hich there is no one to su**ort the *oor <ill suffer from an outbreak of fires8 :-J #n re<ard for his benevolence1 a *erson is saved from hau+htiness8 :2J "avin+ faith in >od is reckoned like +ivin+ charity8

:5J (ou can acBuire the Buality of modesty by +ivin+ charity for "eaven9s sake8 ::J *erson9s benevolence brin+s him to feel love for the T@addikim8 :6J One <ho steals from a *oor man brin+s dis+race u*on himself8 :0J >ivin+ charity is tantamount to brin+in+ a sacrifice8 :7J !harity brin+s the rains Kneeded for the land9s *roduce to *ros*erL8 :/J 'hen they +ive charity1 the %e<s <ill not be eCiled from their land8 :.J 'hen *eo*le +ive charity1 the land9s *roduce *ros*ers and there is *eace in the <orld8 63J By bein+ truthful1 your charitable deeds are noticed K boveL8 6-J >ivin+ charity *rotects one9s offs*rin+8 62J 'hen one *rays for his nei+hbor1 he is credited <ith havin+ +iven charity8 65J The *ro*hecy I=ob 23D2242.J1 F#n the fullness of his sufficiency he <ill be *ained 888 K"eaven <ill reveal his sin 888 The abundance of his house shall de*art 888 # This is the lot of a <icked man 888 F <ill be a**lied to the *erson <ho has enou+h for all his needs but KselfishlyL be+rud+es the *oor <ho a**roach him <ith outstretched hands8 #t <ill also be fulfilled in the *erson <ho enables others to enter into a business venture by +ivin+ them half of <hat they reBuire1 but <hen they1 throu+h their efforts1 earn enou+h to re*ay him and have sufficient livelihood besides1 he is *ained Kby their successL8 6:J 'hen a *erson *erforms kind deeds for those <ho love >od1 he re*airs the blemishes brou+ht on by his immoral behavior8 66J The merit of the *oor saves us from the +entiles8 60J 'hen doin+ a mit@vah K<hich involves some eC*enseL1 see to it that you *ay a full *rice and don9t try to +et it for nothin+8 67J Rains are held back and *rices rise because *eo*le have failed to tithe their <ealth8 6/J >ivin+ charity ha**ily is a si+n of a com*lete heart8 6.J )ee* +ivin+D 4 for as lon+ as you find K*eo*le in needLO 4 for as lon+ as you have K<hat to +iveLO 4 and for as lon+ as you Khave the *o<er to do soL8 03J nyone <ho +ives all his tithes to one *articular kohain brin+s hun+er to the <orld8 0-J

One <ho *rovides a Torah scholar <ith all his needs earns himself a *lace in the cademy of "eaven8 02J !harity is +reater than all the sacrifices8 05J cts of kindness are even +reater than +ivin+ charity8 0:J Should you think that anyone <ho is ea+er to +ive charity is +iven the o**ortunity and immediately sent truly deservin+ *au*ers1 the verse therefore uses the eC*ression Fho< *reciousF to teach that <e must eCert ourselves and search after such <orthy *au*ers8 #ndeed1 deservin+ *au*ers throu+h <hom a *erson can +ain merit are hard to find8 06J !harity has t<o facets to itD K *erson <ho doesn9t have much but is very +enerous should +iveL in line <ith his +enerosity and Ka *erson to <hom >od has +ranted <ealth but is not *articularly +enerous should +iveL in line <ith >od9s blessin+8 00J 'hen a *erson has enou+h for his o<n needs but chooses to take from others instead1 he is made to re*ay after his death1 remainin+ indebted to the one from <hom he took8 07J Even by +ivin+ charity1 a *erson has no +uarantee that he <on9t become *oor8 0/J !losin+ one9s eyes to +ivin+ charity is tantamount to servin+ idols8 0.J The *erson <ho diminishes his <ealth for charity is s*ared from the =ud+ement of hell8 73J Even a *oor man should +ive charityO then the si+ns of *overty <ill no lon+er be his lot8 B -J #ncarceration and *ain in one9s le+s are *unishments for immorality8 'hen a disci*le <ho is unBualified to instruct others does so any<ay1 he is also *unished <ith one of these afflictions1 as <ell as bein+ *laced at the mercy of evil forces8 >ivin+ charity is a se+ulah for nullifyin+ these afflictions8 2J Studyin+ Torah1 +ivin+ tithes and kee*in+ the Sabbath also *rovide material benefits8 5J By +ivin+ charity1 a *erson can defeat his enemies <ith a minimum of effort1 as >od <ill save him from even their +reatest attacks8 :J "el*in+ a Torah scholar nullifies the dictates of astrolo+y8 6J The merit of those <ho su**ort the *oor saves the masses from *la+ue8 #t is also in their merit that eC*anded consciousness *recedes Krather than follo<sL constricted consciousness8 0J !harity s<eetens the harsh =ud+ements destined for the future on the ?ay of >reat =ud+ement8

7J There are those <hose acts of kindness occasionally *roduce ne+ative effects8 'hen they *retend not to see the harm brou+ht on by their kindness1 they cause the harsh =ud+ements from bove to be enacted <ithout moderation8 This coincides <ith the <arnin+ +iven to the *riesthood 4 a *riest bein+ the Fas*ectF of lovin+kindness 4 not to take hurried ste*s K<hile *erformin+ the Tem*le serviceL8 "o<ever1 <hen care is taken that no harm comes from their kindness1 this fosters moderation in the =ud+ement8 /J Those <ho <ant to reveal their ori+inal insi+hts into the Torah should study the !odifiers Kof %e<ish La<L beforehand and then a+ain after<ards8 This study of the La< <ill *rotect their insi+hts from bein+ affected by forei+n influences8 This same *rocedure should also be follo<ed <hen a *erson <ants to *erform some act of charity8 .J Ori+inal Torah insi+hts arouse the +ivin+ of charity and vice versa8 -3J So +reat is the *o<er of tithin+ that it can turn a curse into a blessin+8 --J Tithin+ eliminates immoral thou+hts Kfrom the mindL8 -2J *erson <hose deeds are filled <ith kindness has no need of ancestral merit8 -5J ?oin+ favors for others brin+s a *erson lon+ life8 -:J !ertain *rayers are acce*ted bove only after sufficient money1 eBuivalent to the number of letters in the a**ro*riate *rayer1 is +iven to charity8 ;or eCam*le1 <hen a *erson *rays1 F>ive me children1F he must contribute a sum eBual to the letters of these very <ords8 -6J By +ivin+ charity one merits havin+ children8 -0J One <ho *rovides su**ort for many *eo*le dra<s a blessin+ from Eret@ (israel to the dias*ora8 -7J Because of the charity +iven to the *oor *eo*le of Eret@ (israel1 a *erson *ros*ers monetarily8 -/J 'hen a *erson moves to a ne< *lace1 he should distribute meat to the *oor inhabitants there8 ?oin+ so <ill earn him +race in the eyes of the to<n9s leaders8 -.J ?onatin+ coins Kto charityL saves a *erson from the Evil #nclination8 T-A%%$/ A R$+(TEO&S 'AN -J Should you find that a T@addik has left somethin+ un*erfected1 don9t be sur*rised8 This is >od9s doin+1 so that the T@addik leaves an area throu+h <hich his son can later +ain *rominence8

2J There are times <hen the interru*tion of Torah study KactuallyL enforces it8 5J K T@addik <illL acce*t *resents from the <icked so that they mi+ht re*ent8 :J The T@addikim use their merit to benefit the <orld1 but not themselves8 6J #t is common for a T@addik to do somethin+ <hich <ill make him another T@addik9s teacher8 0J Seein+ the faces of the +eneration9s leaders is +reatly beneficial8 7J T@addik <ill be *unished <hen he fails to *ray for his +eneration8 /J The *erson <ho teaches Torah to an unsuitable student is called <icked8 .J The manner in <hich the Sa+es s*eak brin+s health and *ros*erity8 therefore learn to s*eak as they do8 -3J 'hen a *erson teaches Torah to others1 the Torah is revealed to him effortlessly8 --J #t is common for a T@addik to com*lain <hen one of his disci*les dra<s closer to another T@addik in order to +ain *resti+e8 -2J 'hen dra<in+ closer to T@addikim involves Kovercomin+L difficulties1 it is all the more beneficial for servin+ the !reator8 -5J There are times <hen "eaven sho<s the T@addik somethin+ <hich is only ima+inary8 -:J ?oin+ a favor for someone <ho is una<are of it is like Fthro<in+ a stone at Mercury1F Ka form of idol<orshi*l8 -6J Each *erson should *ractice Kthe TorahL as it <as tau+ht to him by his rabbi8 -0J There are times <hen >od <ill brin+ a number of T@addikim to+ether in one *lace so that the discomfort caused by their mutual infrin+ement brin+s them to develo* as they should8 -7J One <ho does not ne+lect his *hysical needs <ill be <orthy of havin+ students8 -/J There are T@addikim <ho1 Keven thou+hL their fame has s*read far and <ide1 <ill after<ards fall8 This is because of their lust for <ealth8 -.J One <ho cherishes >od <ill record all the names of the T@addikim1 Tanaim and >od4 fearin+ %e<s in a book to remember them8 23J F'hy do the T@addikim acce*t benefits from others in order to have the members of their household live in s*lendor and +loryG 'ouldn9t it be better to for+o such a lifestyle and not be obli+ed to take from othersGF This should not trouble you8 ll the *leasures and satisfaction <hich the T@addik eC*eriences actually serves to elevate his *erson should

soul1 thereby *rovidin+ the "oly One9s Shekhinah <ith a *lace of tranBuility and rest8 Therefore1 one should never come to the home Kof a T@addikL em*tyhanded8 2-J 'hen you <ant a T@addik to *ray for you1 +o to a T@addik <ho is com*assionate8 22J (ou are obli+ated to refer to the most famous leader of the +eneration as Fmy master1F even if you are +reater than he is8 25J 'hen a T@addik falls u*on some misfortune1 he should ask another T@addik to *ray on his behalf8 2:J Even if those <ho travel to be <ith the T@addik do not receive any Torah lesson from him1 they are re<arded for havin+ made the =ourney8 26J *erson <ho does not attend Torah scholars deserves to die8 20J The T@addik can elevate the dead to a very hi+h level8 27J 'hen a *erson travels to be <ith a Torah scholar1 the =ourney itself rectifies the <ron+s he committed Kby failin+ to recite any of the reBuiredL Blessin+s for En=oyments8 2/J nyone <ho is in a *osition to *revent Kothers from sinnin+L but does not1 is *unished for their sins8 2.J #t is im*ro*er to acce*t the authority of others in the T@addik9s *resence8 53J nyone <ho is a*athetic at the eulo+y of a Torah scholar <ill not live lon+8 5-J KThe eCtent to <hichL the T@addik has the ability to eCact *unishment is *ro*ortionate <ith his ma@al8 52J 'hen a T@addik dies1 he leaves behind a void Kin the <orldL *ro*ortionate to the attributes by <hich he lived8 55J The disci*les of a T@addik receive their livelihood in his merit8 5:J 'hen one hears a Torah lesson from the T@addik1 it is as if he delivered it himself8 56J The death of a T@addik is as much a tra+edy as the burnin+ of >od9s Tem*le8 50J #f a Torah scholar is fittin+1 learn from himO if not1 *art from his com*any8 57J One should not let his eyes fall u*on his teacher9s KnakednessL in the bathhouse1 or in any other similar situation8 5/J There are times <hen t<o T@addikim are on eBual *ar1 yet +reat mysteries are only revealed to one of them8 (ou should reali@e that the reason one is not sho<n is because his merit is reBuired Kelse<here1L to *rotect others8 5.J

#t is better to dra< close to a T@addik <ho is com*assionate8 :3J One <ho attends to the needs of a +reat *erson is saved from death8 :-J *erson <ho teaches a Torah La< in the *resence of his rabbi deserves to die1 and by ri+ht should be bitten by a snake8 "e is called a sinner and should be removed from a *osition of status8 KEventually1L he <ill descend to hell1 childless8 source from <hich :2J Once you have ascertained that the you dra< <isdom 4 your rabbi 4 is blessed and suitable1 don9t substitute or eCchan+e it for another8 :5J Each *erson should behave in a manner consistent <ith the blessin+ +iven to his tribe Kby the *atriarch %acobL8 ::J The <ells*rin+ of Torah de*arts from the T@addik <hen there is a <icked *erson in his home8 :6J #n the merit of the T@addik buried in their midst1 all those buried outside the "oly Land <ill be resurrected <ithout sufferin+8 :0J Benefittin+ the T@addik <ith one9s money is tantamount to *erformin+ the service of the "oly Tem*le8 :7J There are some T@addikim <ho are never kno<n by the title rabbi8 :/J 'hen the T@addik says somethin+ <hich remains unfulfilled because its time has not yet come1 his <ords are en+raved bove <ithout shinin+ bri+htly8 "o<ever1 once the time has come for his <ords to be reali@ed1 they be+in to shine brilliantly8 :.J One <ho benefits the Torah scholar should stren+then Khis faithL so as not to lose his res*ect for this scholar8 63J ?enyin+ Torah from one9s student is tantamount to stealin+ his inheritance8 KEveryoneL curses such a teacher1 even the fetus in the <omb1 and his body <ill be riddled <ith holes like a sieve8 "o<ever1 by teachin+ his *u*il1 he is re<arded <ith +reat blessin+1 like %ose*h1 and he merits teachin+ Torah in the 'orld to !ome8 6-J *erson <ho does not use his <ealth to benefit a Torah scholar <ill never see a blessin+ in <hat he o<ns8 62J One <ho ridicules the <ords of the Sa+es is *unished <ith death8 65J Bein+ close to the T@addikim is beneficial in this <orld and in the neCt8 6:J The T@addik has the *o<er to decree "eaven for one *erson and hell for another8 66J #t is <orth eC*endin+ even a +reat deal of time in order to s*end but one hour in the *roCimity of a T@addik8 60J

'hen a *erson be+ins to lose the use of his *hysical senses1 he should be<are of his im*endin+ death or some KSimilarL misfortune8 67J There are those <ho can create beautiful Torah eC*ositions and yet not be in tune <ith the truth8 6/J One T@addik can elevate the Torah lesson of another T@addik8 6.J 'hen a T@addik ori+inates an insi+ht into the Torah1 the "oly One re*eats it in his name8 03J The <ords of <ise T@addikim are more *recious than the <ords of Torah and the Pro*hets8 (ou must obey them even if these T@addikim do not Ktry to im*ress youL by *erformin+ some miracle8 0-J One <ho *raises the T@addik <ill be blessed8 02J Everythin+ <hich ha**ens in a to<n de*ends u*on the T@addik livin+ there8 05J KEven thou+h it is forbidden to turn a student of the %e<ish La< into one9s attendant1L the T@addik may use him as his attendant1 but only after he has tau+ht this student somethin+ ne<8 0:J One <ho brin+s an i+norant *erson under the T@addik9s influence <ill be re<arded8 06J 'hen a *erson +oes out to +reet his rabbi1 he is re<arded <ith eternal life8 00J There are times <hen a *erson receives K>od9sL hel* as lon+ as he kee*s *rayin+8 Once he sto*s1 the "oly One does as "e sees fit8 07J >ivin+ a *resent to a Torah scholar is like brin+in+ a firstfruit offerin+8 0/J ?o not try to force >od9s hand8 0.J One <ho loves the T@addik must kee* him from +ettin+ a bad re*utation8 73J The T@addik des*ises the favors of <icked men8 7-J ?o not beseech or *ressure your Maker as lon+ as it is *ossible to achieve <hat you <ant by doin+ somethin+ yourself8 72J s lon+ as a T@addik is still in this <orld1 his *ortion of Paradise is bein+ used by the T@addikim already there8 75J There are certain disci*les <hose very essence is de*endent u*on the merit of the T@addik8 'hen the #9@addik dies1 they either die or are *unished8 7:J Those <ho <ere follo<ers of the T@addik durin+ his lifetime <ill be his follo<ers evenafterhis deathortheirs8 76J

'hen a *erson <as close to one T@addik and then becomes a follo<er of a second T@addik1 the Torah tau+ht him by the first T@addik troubles him8 70J Occasionally1 a T@addik KmustL die in order to subdue some harsh decree from bove8 77J 'ho merits the 'orld to !omeG One <ho is honored for his <isdom8 7/J *erson <ho +ives charity is able to turn from bad <ays8 7.J (ou need not chastise and chase a<ay a student <ho refuses to follo< the *ro*er *ath8 Rather1 brin+ him closer to you8 This <ill benefit your other *u*ils and eventually he <ill also take heed8 /3J *erson sometimes dies before his time because of the T@addik9s com*laints a+ainst him8 /-J #t is *ossible to be a +reat T@addik even <ithout bein+ very learned8 /2J *erson <ho does not believe in the <ords of the T@addikim and certainly one <ho ridicules them deserves to be *unished8 /5J The T@addik is *ermitted to discoura+e a *erson <ho <ants to +et closer to him but <ho *oses Buestions unnecessarily8 /:J Before *ublicly deliverin+ a Torah lesson1 the T@addik may say thin+s <hich <ill endear his <ords to his listeners8 /6J KThou+h "eaven decrees <ho <ill beL a *erson9s first marria+e *artner1 even this can be chan+ed throu+h *rayer8 /0J #n this <orld1 anyone <ho <ants to +et closer Kto the T@addikL can do so8 But in the 'orld to !ome1 only those <ho <ere already follo<ers are brou+ht closer8 /7J 'hen a *erson refuses to res*ond to the T@addik9s attem*ts to dra< him closer1 the T@addik has every ri+ht to *ush him a<ay8 //J The T@addik can *unish his offender <ith death even for Knothin+ more thanL feelin+ that he9s been sli+hted1 and even if he is mistaken8 /.J That <hich you hear directly from the T@addik is more beneficial than <hat you learn from a book8 .3J *erson is better able to understand <hen he sees the face of the s*eaker8 .-J The T@addik9s sim*le statement reveals a +reat li+ht1 makin+ it easy for KevenL common *eo*le to understand dee* <isdom8 .2J 'hen a *erson does not behave *ro*erly1 you are free to make him your attendant8 .5J

The T@addik <ill sometimes elevate a *erson only to later lo<er his status8 This is for the man9s o<n benefit8 .:J There are T@addikim kno<n for their +oodness and others <ho are not8 Like<ise1 *eo*le call some evil men <icked1 <hile others they do not8 .6J #t is a dis+race and a humiliation for the +eneration <hen its leader has no one tendin+ to his affairs8 .0J Teachin+ others Kho< to *erform the mit@votL is *referable to *erformin+ them oneself8 .7J ?on9t dis*lay *iety in front of an im*ortant *erson8 ./J (ou can determine a *erson # s inner character from his affiliation Kto a T@addikL1 *rovided you have seen Kthe T@addikL he follo<s8 ..J T@addik should not endan+er himself by bein+ the only one to *ray on his behalf8 Rather1 he should ask a second T@addik to *ray <ith him8 -33J The T@addik9s *rayer has the *o<er to save a *erson from sinnin+8 -3-J The T@addik is the ima+e of >od for his +eneration8 -32J The T@addik bears the sufferin+ of those <ho su**ort him8 -35J *erson can be a T@addik even if he hasn9t *erfected his trust in >od8 -3:J The T@addik is able to en=oy *hysical *leasures <ithout fearin+ the Evil #nclination because his Torah study <ill *rotect him8 -36J *erson <ho does not rise in the *resence of his rabbi is called <ickedO his days are shortened and he <ill for+et his learnin+8 -30J ?o not burden the "oly One <hen you can find hel* by some other means8 -37J Sometimes1 *leasin+ the T@addik =ust once1 and only sli+htly1 is enou+h to earn the 'orld to !ome8 -3/J *erson <ho has *erfect faith in >od is ca*able of *leasin+ the T@addik8 -3.J One <ho is free of idolatrous thou+hts <ill al<ays yearn to save the T@addikim8 --3J 'hen a *erson <ants to benefit the T@addik1 the "oly One +ives him the stren+th to do it8 ---J Torah scholar <ho re=ects his rabbis has his days shortened8 --2J The *erson <ho <ears the mantle of rabbi <hen there is someone +reater than himself has his days cut short8

--5J 'hen a T@addik must *ray for somethin+ he needs but is afraid of those <ho <ill dis*ute his ri+hteousness1 he should ask for the very o**osite of <hat he <ants8 --:J 'hen a <icked man has done somethin+ evil and comes to the T@addik seekin+ his a**roval1 the T@addik1 in order to save himself1 may tell him that he has done <ell8 --6J *erson9s children fall into servitude because he has *revented others from =oinin+ the ranks of those <ho serve >od8 --0J There are times <hen the only <ay to seek mercy for a sick *erson is by *rayin+ that he dies8 --7J The "oly One first reveals a hidden as*ect of the Torah to the T@addik and then says it over in the T@addik9s name8 --/JThere are times <hen the fastin+ and *rayers of the T@addik are to no avail8 --.J The T@addik may violate the boundaries set by others in order Kto establishL his o<n *ath Kin servin+ >odL8 -23J There are times <hen a *erson <hom the T@addik loves has been included in a +rou* of *eo*le <ho are destined to die8 The T@addik has the *o<er to *ray for him and save him by *uttin+ someone else in his *lace8 -2-J The T@addik has the *o<er to take from one *erson and +ive to another8 -22J The T@addik9s blessin+ is a redem*tion8 -25J Each T@addik KeCceilsL in his o<n *articular devotion1 <hich even a +reater T@addik is unable to match8 -2:J The reason T@addikim travel from *lace to *lace collectin+ money is because the <ords of the Torah are concise in one *assa+e and KeC*lainedL eCtensively else<here8 -26J Torah scholars live lon+ <hen they sho< res*ect for one another8 -20J The *rayers of a T@addik <ho is the son of a <icked man cannot measure u* to the *rayers of a T@addik <ho is the son of a T@addik8 -27J Testin+ the T@addik is like testin+ >od8 -2/J ll the demands for money <hich the +entiles make u*on the %e<s stem only from the disres*ect the %e<s have sho<n for the T@addik8 -2.J #t is a +reat honor for the T@addik <hen those <ho are >od9s enemies also s*eak a+ainst and ar+ue <ith him8 -53J ;aith in the T@addik s<eetens harsh =ud+ement8 -5-J The T@addik1 usin+ >od9s Torah1 teaches "im ho< to act to<ards us8

-52J *rayer <hich a *erson *rays <hile bindin+ himself to the T@addikim <ill be ans<ered8 -55J The "oly One *ardons the sins of the %e<s because of the T@addikim8 -5:J *erson9s derisiveness *revents him from +oin+ to T@addikim8 -56J By +ivin+ charity1 a *erson merits +ettin+ closer to the T@addikim8 -50J There is no T@addik <ho is free from controversy and scrutiny8 -57J The <icked man <ho is too embarrassed to deny the validity of the T@addik himself1 <ill instead berate those <ho follo< this T@addik8 -5/J Seein+ the face of the T@addik shar*ens the mind8 -5.J The *erson <ho *rotects the T@addik from sufferin+ <ins res*ect and <ill benefit from the T@addik9s ri+hteousness8 -:3J "earin+ a Torah lesson from a T@addik +ives one vitality8 -:-J <icked man <ho has sinned often can make amends by doin+ thin+s <hich brin+ vitality to the T@addik8 -:2J 'hen a <icked man humbles himself before the T@addik1 it indicates that some misfortune had been decreed a+ainst the T@addik but that it is no lon+er destined to come8 -:5J ;earin+ the T@addik <ill enable you to turn from your bad <ays8 -::J 'hen a <icked man *rays for mercy on behalf of a T@addik <ho is in *ain1 he merits standin+ at the +ates of ri+hteousness in the 'orld to !ome8 -:6J The "oly One <ill occasionally not listen to the T@addik9s *rayers8 This1 in order to dissuade the <icked Kfrom re*entin+L1 so that they <ill then remain <ith their evil <ays8 -:0J Those <ho Buarrel <ith the T@addik for+et the Torah8 -:7J Praisin+ the T@addikim is like *raisin+ the "oly One8 -:/J The sounds of <ar1 turmoil and bad ne<s <ill not be heard in a city <hich obeys the T@addik8 -:.J O**osition to the T@addikim stems from the o**osition <hich Kthe T@addikiml sho< for each other8 -63J

>od makes the T@addik de*endent u*on the masses for his livelihood so that the T@addik should have some connection to them8 Thus1 <hen >od remembers the T@addik1 "e also remembers everyone else8 -6-J Mashiach9s comin+ is de*endent u*on our +ettin+ closer to the T@addik8 -62J The soul9s *erfection de*ends mainly u*on +ettin+ closer to T@addikim8 -65J 'hen a *erson9s dra<in+ closer to the T@addik lacks sim*licity1 he <ill later become the T@addik9s adversary8 -6:J 'hile in the *resence of the T@addik1 a *erson <ho is a liar <onders ho< he <ill ever be able to s*eak after<ards8 -66J Those <ho s*eak a+ainst the T@addik eventually have their <ords turn on them and they suffer sickness8 -60J One <ho humbles himself before the T@addik arouses the T@addik9s love for him8 -67J Tellin+ stories about T@addikim brin+s a *erson closer to them8 -6/J The more >od rests the s*irit of *ro*hecy u*on a T@addik the more this T@addik receives su**ort from the <ealthyO and the more su**ort they +ive him the better the T@addik is able to brin+ the <icked back to >od8 -6.J T@addikim are made to suffer so that the <icked <ill have no claim a+ainst the +ood <hich >od <ill +ive the ri+hteous in the 'orld to !ome8 -03J 'hen >od4fearin+ *eo*le =oin <ith the T@addik1 they cause the "oly One and "is Shekhinah to unite face to faceO after <hich1 there is no descent Kfrom this elevated stateL8 -0-J Praisin+ the T@addikim causes the <icked to suffer a +reat do<nfall8 -02J The T@addik9s death is brou+ht on by the use of ma+ic and by immoral behavior8 -05J Peo*le +uilty of le<d behavior are usually o**onents of the T@addikim8 -0:J 'hen the T@addik *asses a<ay1 *eo*le are left Kin a s*iritual stateL akin to im*urity and their ri+hteousness is re*ulsive in >od9s eyes8 -06J 'hen *eo*le rise u* a+ainst the T@addik1 they incite K"eaven9sL <rath and *romote an outbreak of fires8 -00J There are times <hen T@addikim are made to <ander from *lace to *lace in order to reveal the eCistence of some hidden T@addik8 -07J Sometimes the T@addik is made to suffer in order to lessen the sorro<s of the %e<ish Peo*le8 -0/J

'hen the masses fill their stomachs1 they brin+ about the loss of the T@addik8 -0.J The sufferin+ of the T@addikim atones for all of #srael8 -73J >od +ro<s an+ry <ith and strikes fear into the Kheart of aL *erson <ho ref uses to acce*t the authority of the T@addik8 -7-J 'hen a *erson brin+s a +ift to the T@addik1 >od +rants him <ith *eace of mind8 -72J *erson can overcome his enemies and nullify the evil s*irit <hich has rested u*on him by brin+in+ a +ift to the T@addik8 -75J By *rostratin+ oneself on the +rave of a T@addik1 the "oly One sho<s a *erson favor even if he does not deserve it8 -7:J >od *erforms acts of lovin+kindness for the *erson <ho relates stories about the T@addikim8 -76J The T@addik is able to lead others because of the fear of >od <hich he *ossesses8 -70J *erson must stand u* <hile receivin+ the T@addik9s blessin+8 -77J kin+ may raise funds reBuired for his eC*enditures by taCin+ his nation8 -7/J The res*ect sho<n for the T@addik9s offs*rin+ a<akens the "oly One9s <ill to brin+ the Mashiach8 -7.JBy visitin+ the T@addik1 a *erson subdues his enemies8 -/3JOne <ho violates the T@addik9s instructions falls from esteem8 -/-J 'hen a *erson uses his *ossessions to benefit the T@addik1 it is as if he benefits all the %e<s and he <ill be saved from death8 -/2J Ob=ectin+ to the <ords of the T@addik is tantamount to seekin+ advice from a sorcerer8 -/5J 'hen a *erson *ossesses KtrueL <isdom1 >od is <ith him and *eo*le fear him8 -/:J One <ho *rovides all sorts of su**ort for the T@addik <ill be close to this T@addik in the 'orld to !ome8 -/6J *erson <ho *rovokes the T@addik <ill eventually be cau+ht in an evil tra*8 -/0J One <ho relates stories about the T@addikim has his o<n ri+hteousness recalled8 -/7J T@addik is able to +ive even somethin+ <hich does not yet eCist8 -//J The T@addik takes *ossession of <herever he +oes8 -/.J By offerin+ advice to T@addikim <ho face o**osition1 a *erson9s achievements <ill be established and <ill never be undone8 -.3J

'hile observin+ the T@addik1 study him <ith reverence so that you <ill not be *unished by "eaven8 -.-J *erson9s fear of "eaven makes him yearn to dra< closer to the T@addik8 -.2J Sittin+ at the table of the T@addik eliminates <ar Kfrom the <orldL8 -.5J fraudulent *erson eventually =oins those <ho o**ose and disa+ree <ith the T@addik8 -.:J There are times <hen the T@addik <ill contract le*rosy because he has +otten some *erson to re*ent8 -.6J One <ho says of the T@addik that he is <icked and of a <icked man that he is a T@addik <ill suffer sickness8 "e also causes the sun and the moon to be ecli*sed8 -.0J Bindin+ oneself to the T@addik is very healin+8 -.7J #t is very difficult for a *erson to +et the hel* he needs if he does not ask the T@addik of his city to *ray for him8 -./J Occasionally1 a *erson1 thou+h very close to the T@addik1 feels that he has no fear of >od8 "e should kno< that <ere he not close to the T@addik1 he <ould not even deserve to be alive8 -..J There are times <hen the T@addik is too embarrassed to ask for >od9s hel* in Kalleviatin+L his sufferin+8 'hat does >od doG "e brin+s similar sufferin+ u*on a <icked man <ho then comes and asks the T@addik to *ray for him8 #n this <ay1 the T@addik is also hel*ed8 233J One <ho disa+rees <ith a T@addik to his face clearly has no fear of "eaven8 23-J Sometimes1 the strife a T@addik encounters is definite *roof of his ri+hteousness8 232J There are <icked men <ho are successful8 'hen they *ersecute the T@addik1 ho<ever1 the evil forces themselves take reven+e a+ainst these <icked men8 235J The difference bet<een a T@addik and a *erson <ho fears >od is that the >od4fearin+ *erson is not +iven *ermission to reveal >od9s secrets1 <hereas the T@addik is8 23:J One <ho s*eaks a+ainst the T@addik is clearly arro+ant8 236J 'hen the "oly One <ants a T@addik to teach the K*ro*erL *ath to *eo*le1 "e indicates this to the T@addik throu+h his livelihood8 230J The T@addik1 <hile *rayin+ for a *erson1 is able to understand <hich sin brou+ht on his *articular misfortune8 237J One <ho maintains a hi+h moral standard certainly cherishes the T@addik8 23/J

'hen the T@addik serves >od and sho<s no concern for teachin+ the common *eo*le1 he <ill fall from his Ks*iritualL level8 23.J By financially su**ortin+ the T@addik1 all a *erson9s sins are *ardoned =ust as <hen the kohanim <ould eat from a sacrifice and the animal9s o<ners <ere for+iven8 B -42J By tellin+ over stories about the T@addikim you dra< the li+ht of Mashiach into the <orld8 Relatin+ these stories also chases a<ay much darkness and *ain1 and the teller is re<arded <ith beautiful clothin+8 5J ?urin+ the seven days of mournin+ after the T@addik9s death1 >od fills the mourners <ith the li+ht <hich has been hidden a<ay since the SiC ?ays of !reation8 :J #t should not sur*rise you that man1 thou+h such a small *art of !reation1 has all the 'orlds de*endent u*on him8 ;or this is true of <herever the Shekhinah residesD the little contains the much8 6J Each *erson9s K*ortion in theL >arden of Eden is *ictured in the shine on his face8 0J >enerally s*eakin+1 the livelihood of >od4fearin+ *eo*le comes as a result of their <anderin+ and movin+ from *lace to *lace8 7J There are times <hen a T@addik must <ander from *lace to *lace so that he can later recall all these *laces <hen he enters the 'orld to !omeO thereby brin+in+ them *ros*erity8 /J nyone <ho kno<s the names of the livin+ descendants of the T@addikim kno<s everythin+ that <ill ha**en8 .J *erson <ho =ustifies the actions of others <ill have all his <ishes carried out1 <ithout anyone interferin+8 -3J 'hen a T@addik loses his stren+th1 so that he cannot fulfill the <ill of his !reator the <ay he once did1 he should reali@e that >od no lon+er <ants him to teach the *ath of re*entance to the <icked8 --J The *o<er of the T@addik is at its stron+est KlevelL <hen harsh =ud+ement is s<eetened 4 throu+h >od9s Oneness8 -2J 'hen the fame of the T@addikim s*reads in the <orld1 it ins*ires the com*osin+ of ne< son+s8 -5J 'hen a *erson is totally self4sacrificin+ for the %e<ish Peo*le1 his directives are not annulled8 'hatever he decrees <ill be fulfilled8 -:J Tendin+ to the needs of the T@addik brin+s freedom and nullifies curses8 -6J

Those close to a >od4fearin+ *erson <ill acBuire fear and true kno<led+e Kthrou+h himL8 -0J 'hen the T@addik becomes <ealthy1 the <icked return to >od8 -7J 'hen >od sees that a certain T@addik is unable to ins*ire *eo*le to devotional service1 "e stirs u* o**osition a+ainst him8 >od does this so that the T@addik <ill indeed succeed in ins*irin+ others1 for the T@addik <ho has no enemies cannot do so8 This can be com*ared to the times of Mashiach1 <hen *eace <ill rei+n and converts <ill no lon+er be acce*ted8 -/J There are t<o ty*es of T@addikimD one <hose <ords resemble the art of *lou+hin+ and one <hose <ords are like the art of rea*in+8 Said other<ise1 one T@addik9s s*eech is the male arousal for marital relations <hile the other9s is the dra<in+ of the seed into the <omb1 the fetal conce*tion and +estation8 'hen there is a dis*ute bet<een these t<o T@addikim1 an outsider should not miC into their conversation1 so as not to destroy the intended desi+n8 -.J 'hen visitin+ a T@addik9s +ravesite1 a *erson needs some merit <hich <ill enable him to +ather the T@addik9s s*irit and soul at the +rave1 as if he <ere alive8 'ithout this merit1 the T@addik9s s*irit and soul <ill ascend bove to =oin the other T@addikim8 23J Mentionin+ the names of the T@addikim has the *o<er to brin+ about a chan+e in the <orks of !reation 4 alterin+ nature8 This is alluded to throu+h a *arallel in the versesD FThese are the +enerations of heaven and earth9 I>enesis 2D:J and FThese are the names of the !hildren of #sraelF IECodus iDiJ8 2-J *erson <ho kno<s of the "oly Land1 <ho has really tasted Eret@ (israel1 can reco+ni@e in another <hether he has been <ith the true T@addik for Rosh "aShanah8 ;or <hen one merits bein+ <ith the true T@addik for Rosh "aShanah1 <herever he focuses his attention he transforms the air there into an as*ect of the air of Eret@ (israel8 Therefore a *erson <ho kno<s the taste of the "oly Land1 each accordin+ to his o<n level1 <ill of necessity feet Eret@ (israel <hen he comes to+ether <ith this man <ho has been <ith the true T@addik for Rosh "aShanah1 throu+h <hom the air becomes an as*ect of the "oly Land8 K'( !$RS#N> EV#L ;OR!ES ENV( N? %E LO$S( ' STE;$L EM#SS#ON O; SEE? ?#;;#!$LT( #N !"#L?B#RT" /'LALA( C&RS$N+ -J !ursin+ brin+s to mournin+1 >od forbid8 2J

*erson may not curse another unless he can forsee the future +enerations of the one he curses8 5J The curse of an ordinary man should not be taken li+htly8 :J #t is the intention behind the curse that matters8 6J There are times <hen a T@addik9s curse lasts only as lon+ as he9s alive and no lon+er has any effect once he9s died8 0J n undeserved curse eventually turns back on the curser8 7J The <ise man9s curse1 even if undeserved or conditional1 takes effect8 /J Even the +entile <ho blesses a %e< <ill be blessed8 B -J *erson <ho is al<ays cursin+ comes from the 'orld of Void1 <hile the *erson <ho is <ont to bless is from the 'orld of Rectification8 2J #nvesti+atin+ the <orld of em*tiness 4 namely1 <hat is above and belo<1 <hat *receded this <orld and <hat follo<s it 4 brin+s a curse8 The *erson <ho +uards a+ainst such investi+ation brin+s about a blessin+8 5J *erson <ho is accustomed to cursin+ <ill not have clothin+ for the Shabbat8 :J curse has no effect on a *erson of distin+uished ancestry8 6J Tendin+ to the needs of the T@addik brin+s freedom and nullifies curses8 0J !onductin+ one9s business affairs faithfully nullifies curses8 7J 'hen a *erson curses his friend durin+ a time of *anic1 the curse *roves very dama+in+8 /EL$ A( E*$L FORCES -J The letters of the <ord 2J The verse1 F>od1 <hen (our hand is u*lifted1 they <ill not seeF I#saiah 20D - -J1 <hen <ritten on *archment1 *rotects a <oman <ho has =ust +iven birth8 5J Evil forces are *revalent in ruins and destroyed buildin+s8 :J KThe li+ht ofL a candle subdues the rule of the keli*ah8 Ta" 4 4irim1 have the *o<er to su**ress evil forces8

6J *erson9s ma@al *rotects him from bein+ harmed8 0J Recitin+ the Fseven voicesF com*osed by )in+ ?avid IPsalm 2.J humbles the evil s*irit8 7J "armful forces are as *revalent in ditches as they are in the fields8 /J ?emons freBuent uninhabited *laces1 even durin+ the day8 #n the city1 ho<ever1 *eo*le need not fear even at ni+ht8 .J ?emons are most often revealed to man from the north8 -3J Readin+ the cha*ter of Noah Kin >enesisL is a se+ulah for dismissin+ unholy s*irits8 --J The breath of an evil *erson causes those <ho talk <ith him to turn vul+ar and crass8 B -J There are demons found in a *erson9s house <hich destroy domestic harmony by brin+in+ an+er and Buarrelin+ into the home8 This is the reason <hy the <oman is most often the initiator of dis*ute1 as she is the essence of the homeD Fa man9s house is his <ife8F "o<ever1 occasionally the demons do also attach themselves to the other members of the household1 causin+ them to suffer as a result of their Buarrelin+ and contentiousness8 This is eC*licitly found in the verse1 FTheir homes are *eaceful <ithout fear888F I=ob 2-D.J1 about <hich the Sa+es teachD F<ithout fearF 4 these are the demons8 nd this is1 F*eaceful <ithout fear1F because *eace and fear are o**ositesO fear bein+ the demons <hich destroy *eace8 Thus1 the verse concludes1 Fand the rod of >od is not u*on them1F <hich alludes to the sufferin+ mentioned above8 /$N'A( EN*) AN% JEALO&S) -J 'hen envy <ill be com*letely eliminated1 Kit <ill herald theL in+atherin+ Kof the %e<s fromL eCile8 2J %ealousy brin+s on an outbreak of fires8 5J Envy leads to bloodshed8 :J *erson <ho is envious of his nei+hbor9s <ealth turns foolish8 6J Visitin+ the T@addik <ill eliminate your feelin+s of =ealousy8 0J %ealousy causes a *erson9s bones to rot8 7J >arlic u*roots envy8

/J *erson <hose =ealousy leads him to take reven+e destroys his o<n home8 .J Envy sa*s one9s stren+th8 /ER$ ,ASTEF&L E'$SS$ON OF SEE% -J *erson <ill eC*erience an emission of seed as a result of his havin+ s*oken of immoral matters or after havin+ fallen from his faith in >od8 2J One <ho s*ills his seed <ill eventually be stri**ed of everythin+ he o<ns8 5J ?e*ression causes one to eC*erience an emission8 :J *erson <ho is careful not to eat food about <hich there <as some halakhic Buestion is *rotected from bein+ *olluted by an emission8 6J One <ho has eC*erienced an emission should first immerse in a mikvah before eatin+ at the T@addik9s table8 0J Re=oicin+ in the +ood <hich befalls the T@addik is a rectification for <astin+ one9s seed8 7J By mockin+ others1 a *erson <ill come to *ollute himself <ith an emission8 /J ;rivolity brin+s a *erson to <astin+ his seed8 .4-3J <asteful emission of seed is brou+ht on by eatin+ +arlic and e++s1 en+a+in+ in idle talk or usin+ vul+ar lan+ua+e8 B -J ?runkenness causes eCile and leads to the <asteful emission of seed8 2J *erson is made to suffer embarrassment because he has s*illed his seed8 5J The inability to *ronounce one9s <ords *ro*erly 4 s*eakin+ only half <ords 4 is the same as*ect as the <astin+ of seed8 :J man <ho eC*eriences an emission Kshould be concerned thatL his children <ill die8 6J Recitin+ the follo<in+ ten *salms on the day one eC*eriences an emission of seed *rovides +reat remedy and rectificationD Psalms -01 521 :-1 :21 6.1 771 .31 -361 -57 and -638 (ou can be certain that these ten *salms are very1 very *ro*itious for rectifyin+ this sin8 The *erson <ho is careful in this matter1 recitin+ the *salms as

*rescribed1 need no lon+er fear8 "e <ill definitely make the necessary amends1 for these KTen PsalmsL are a very +reat rectification8 /$S(&) LE)LE$% %$FF$C&LT) $N C($L%B$RT( -J <oman <ho eats radishes durin+ *re+nancy <ill have difficulty +ivin+ birth8 2J >ivin+ a <oman to drink from the <aters of seven <ells is a se+ulah for *reventin+ difficulty in childbirth8 540J KOther se+ulot <hich are *ro*itious for alleviatin+ difficulties in childbirth areDL kee*in+ her other children out of the house durin+ labor1 <his*erin+ the letters of the "oly Name Sa> I(ud Vav ?alet1 "ey (ud1 Vav lef Vav1 "ey (udJ into her ear1 not *lacin+ her bed in the <estern or southern *art of the room1 and *uttin+ some of <hat remained from the bitter herbs Kused on PassoverL around her neck8 7J 'his*erin+ the letters *eh alef1 vav alef vav1 ayin yud nun1 hey alef into a <oman9s ear is also Ka se+ulah for easin+ the difficulties of childbirthL8 RE)H )EEP#N> ONE9S ?#ST N!E ;ROM T"E '#!)E? !OMP SS#ON N? P#T( E(ES#>"T "E L#N> (ARC(O/AT R$S(O$' /EE $N+ ONE'S %$STANCE FRO' T(E ,$C/E% -J The T@addik brin+s a blessin+ <hen he enters the house of a <icked man1 but only if the house is suitable for a blessin+8 2J Stay a<ay from the <icked so that you <on9t be cau+ht u* in their *unishment8 5J Sho<in+ friendliness to the <icked is *ermissible so as to avoid hostility8 :J There are certain times <hen doin+ somethin+ +ood for a truly <icked *erson *leases >od8 6J #t is forbidden to *raise Kthe <ickedL8 "o<ever1 <hen such *raise also reflects *ositively u*on the T@addik1 then limited *raise is *ermissible8 0J One <ho finds +ood in the <icked is also called <icked8 7J 'e do not rely on Ka <icked manL even if he has done somethin+ *ro*erly and in accordance <ith %e<ish La<8

/J One <ho vouches for a <icked man falls u*on lustful desires and sickness8 .J <icked *erson <ho has com*letely forsaken >od <ill certainly never have any <orthy offs*rin+8 -3J "ave no mercy u*on an enemy of >od <hen he falls into your hands8 --J void associatin+ <ith *eo*le <ho are kno<n for tellin+ lies and you <ill be <orthy of detectin+ deceivers8 -2J *erson <ho des*ises those <ho try to entice *eo*le a<ay from >od is assured that he <on9t be affected by their <ords8 -5J The study of Torah drives a <ed+e bet<een the <icked men <ho have =oined forces8 -:J The "oly One rescues the *erson <ho kee*s his distance from the <icked8 -6J 'hen the <icked are scattered1 it is a si+n of salvation8 -0J void livin+ in a house once inhabited by a <icked man8 -7J ?on9t talk to those <ho try to lure you Ka<ay from the "oly OneL1 even to admonish them and brin+ them closer to >od8 -/J 'hen the <icked =oin forces it is detrimental for servin+ >od8 -.J #t is fittin+ and ri+ht for >od9s holy ones to create barriers and obstacles <hich <ill chase a<ay all o**ressive and <icked *eo*le from them8 B -J One <ho cannot see throu+h the dece*tion of the <icked is detested Kby >odL8 2J #m*osters cause those <hom they deceive to suffer soreness of the eyes8 5J *erson should avoid eCchan+in+ kisses <ith the <icked1 for the kiss creates a bond <hich lasts even after death8 :J There are *eo*le <ho1 des*ite their bein+ filled <ith heresy and atheism1 are able to kee* their ideas hidden8 KTheir dece*tion is so clever1L a *erson <ho comes in contact <ith them has no idea that he has to be on his +uard8 "o<ever1 <hen a *erson *ossesses the Buality of modesty1 he <ill be saved from such atheists8 6J The <icked disru*t our servin+ >od more by the mit@vot they do than by the sins they trans+ress8 This is <hy the +entile <ho observes the Shabbat deserves to die8 RAC('AN&T CO' ASS$ON AN% $T)

-42J One <ho has com*assion for the *oor merits <itnessin+ >od9s consolation and <ill al<ays be victorious8 54:J 'hen there is no com*assion1 the <orld suffers from hun+er and an increase in theft8 6J *erson <ho *rays fervently merits havin+ com*assion for the *oor8 0J One <ho has no com*assion +oes cra@y8 7J One <ho re*ays bad <ith +ood lives lon+8 /J By bein+ com*assionate1 your lustful desires <ill be eliminated8 .J By i+norin+ your brother <hen he is in trouble1 it is as if you <ere res*onsible for his misfortune8 -3J One <ho sees his nei+hbor sufferin+ should *ray for mercy on his behalf8 --J Prayin+ for >od9s com*assion +ives a *erson the ability to brin+ to+ether a**ro*riate marria+e *artners8 -2J One <ho =ud+es others favorably merits celebratin+ the holidays *ro*erly8 B -J *erson <ho doesn9t *lead for mercy for his friend falls into ca*tivity8 "e can redeem himself by *rovidin+ food for some livin+ creature8 2J *erson suffers a toothache because he9s been cruel to animals8 5J !om*assion is a se+ulah for eliminatin+ de*ression8 livin+ :J *erson should avoid inflictin+ *ain u*on creatures1 as this <ill brin+ him harm8 R'$)A( E)ES$+(T B -J The eye can only see <hat it is allo<ed to see8 Even if the thin+ is ri+ht in front of him1 a *erson <on9t notice it unless "eaven first +rants him the ri+ht to see it8 2J The <anin+ of the moon and its ecli*se are dama+in+ to those <ith <eak eyesi+ht8 5J Sanctifyin+ the Ne< Moon is a se+ulah for curin+ <eak eyesi+ht8 :J The Midni+ht Lament is also a se+ulah for curin+ <eak eyesi+ht8

6J Soreness of the eyes comes because the *erson has made some vo<8 0J #m*osters cause those <hom they deceive to suffer soreness of the eyes8 7J 'hen an im*ortant *erson suffers soreness of the eyes it is a si+n that either his son or his student has committed some sin8 /J One <ho closes his eyes so as not to look at evil is s*ared embarrassment8 .J *erson <ho is afraid of havin+ immoral thou+hts because of <hat he sees <hile <alkin+ throu+h the market*lace should recite the verseD FBehold1 the mi+hty ones <ill cry outsideF I#saiah 52D7J8 This <ill save him from Kthe evil effects <hich come fromL his eyes havin+ <andered8 -3J Starin+ at an etro+ is a cure for sore eyes8 --J 'hen those <ith clear vision look at the knives used by ritual slau+hterers1 they can see the vessels of the "oly Tem*le8 -2J Those <ith clear *erce*tion can tell <ho a *erson9s Torah teacher is merely by lookin+ at him1 *rovided they already kno< <hat his rabbi looks like8 'hen a disci*le learns the Torah9s la<s1 his face takes on a resemblance to the one teachin+ him8 This is because the la< is the <isdom <hich makes a *erson9s face shine8 By receivin+ the rabbi9s <isdom he acBuires a *ortion of his a**earance1 their resemblance increasin+ <ith each additional la< Kthe student embracesL8 -5J Soreness of the eyes can sometimes be harmful8 -:J Stealin+ dama+es one9s eyesi+ht8 REF&A( (EAL$N+ B -J )no<H Each and every +rass has its o<n uniBue *o<er to heal a s*ecific sickness8 This is only for the *erson <ho did not +uard his faith and seCual *urity1 and did not kee* from trans+ressin+ F?o not des*ise any manF I vot :D5J8 "o<ever1 one <ho has com*lete faith1 kee*s the !ovenant1 and f ulf ills F?o not des*ise any man1F his cure is not de*endent u*on *articular ty*es of +rasses8 "e is cured by all foods and drinks in the as*ect of F nd your bread is blessedF IECodus 25D26J8 "e does not have to rely u*on *articular +rasses to his cured8 2J By dee*ly studyin+ the Torah9s mysteries1 you can brin+ barren <omen to bear children and heal serious diseases8 5J Salty thin+s a++ravate le*rosy1 <hereas fresh <ater cures it8 This is alluded to in the verse I=ob 50D27J F'hen "e diminishes the dro*s of <aterF 4 in that le*rosy comes from an imbalance of blood over <ater in the body1 then1 Fya@oku matar l9eydo 4 the

rain is distilled into "is cloud1F Ithe <ord ya@oku1 distilled1 can alternatively be understood as causin+ harmJ8 :J Starin+ at an etro+ is a cure for sore eyes8 )H N %O( N? " PP#NESS ?R$N)ENNESS P$BL#! O;;#!# LS BR#BER( PE !E N? TR NS$#L#T( S'E R#N> N? T )#N> O T"S T"E S BB T" SLEEP R#T$ L SL $>"TERER S$'C(A JO) AN% (A -J 'hen a *erson *erforms a mit@vah ha**ily1 it is a si+n that his heart is <holly <ith >od8 2J %oy o*ens the heart8 5J n increase in =oy stren+thens the intellect8 Eatin+ and drinkin+ are eCcellent for instillin+ the heart <ith =oy and for removin+ de*ression and anCiety8 :J >ivin+ charity <holeheartedly brin+s ha**iness8 6J The =oy of a mit@vah stren+thens a *erson8 0J 'hen you see a <icked man smilin+1 you should reali@e that he has come u* <ith some scheme for sinnin+8 7J By +ivin+ +ood advice1 you <ill be re<arded <ith ha**iness8 /J By movin+ about or dancin+1 you can a<aken feelin+s of ha**iness inside yourself8 .J 'hen you suddenly find yourself feelin+ ha**y1 it is because some KfutureL T@addik has =ust been born8 -3J ;ear of >od fosters reli+ious fervor8 --J *erson <ho is lo<ly in his o<n eyes achieves reli+ious fervor8 -2J ttunin+ the heart Kto holinessL brin+s =oy8 -5J *erson accustomed to frivolity is clearly distant from >od9s +reatness8 $NESS

-:J Music <ill make you ha**y and brin+ you to reli+ious fervor8 -6J By makin+ the T@addik ha**y1 you <ill be able to serve >od <ith =oy8 -0J *erson <ho s*reads the T@addik9s fame merits ha**iness8 -7J Trust in >od brin+s ha**iness8 -/J Ener+etic movement fosters reli+ious fervor8 -.J "avin+ com*lete faith in >od <ill brin+ you to a level <here your desire to serve "im <ill be in body and soul8 23J *erson <ho is humble <ill attain reli+ious fervor8 2-J =oy enhances the mind9s ability to com*rehend8 22J *erson9s =oy is *roof that he KdescendsL from a linea+e blessed by >od8 25J The ha**iness of a bride and +room brin+s the KneededL rainfall8 2:J >od *rotects a *erson <hen he re=oices in *erformin+ a mit@vah8 26J By re=oicin+ on Simchat Torah1 a *erson is re<arded <ith servin+ >od out of love8 20J 'hen ha**iness comes to a *erson s*ontaneously1 it is clear that kindness and hel* are on the <ay8 27J By bein+ ha**y1 a *erson9s fame s*reads and he is re<arded <ith true kno<led+e8 B -J *erson <ho is al<ays ha**y succeeds8 2J Makin+ vo<s and *led+in+ charity brin+ ha**iness8 S($/(R&T %R&N/ENNESS -J *erson <ho +ets drunk falls from his Ks*iritualL level8 2J ?rinkin+ <ine <ill eventually lead one to takin+ bribes8 5J ?runkenness leads a *erson to deny truth and *raise falsehood8 :J >od loves the *erson <ho does not become intoCicated8

6J Oil is an antidote for drunkenness8 0J Seein+ Ka <ine9s rednessL increases its *o<er to intoCicate8 7J ?runkenness brin+s one to immoral thou+hts8 /J drunk is unable to s<eeten harsh =ud+ements8 .J The Torah9s secrets are not revealed to a drunk8 -3J K?rinkin+ a *otion ofL <ineandfrankincense<illunhin+e the mind8 B -J *erson <ith a burnin+ desire to <ork the land <ill come to one of three thin+sD bloodshed1 le*rosy or drunkenness8 2J ?runkenness causes eCile and leads to the <asteful emission of seed8 5J 'hen a *erson +ets drunk1 misha* becomes unavoidable8 :J *erson <ho +ets drunk for+ets the directives of our teacher1 Moses8 This is because Moses is enclothed in the 2:/ or+ans of the human body and he instructs each and every or+an to heed the mit@vot a**licable to it8 Thus1 Moses <as called la<4+iver 4 m9chokek 4 <hich also has the numerical value of 2:/8 6J ?runkenness stri*s the mind from the lovin+kindness the chasadim 4 <hich enclothes it and covers it in mi+hty =ud+ements1 >od forbid8 0J *erson <ith enemies should take an oath not to drink <ine8 This <ill +ive him mastery over them8 SAR$' &BL$C OFF$C$ALS -J 'hen a *erson sells diluted <ine1 *ublic officials <ill treat him unfairly8 2J Not =ud+in+ your friend favorably is tantamount to killin+ him8 (ou <ill be treated un=ustly by *ublic officials8 5J Recitin+ the "altel and +ivin+ charity are *articularly *ro*itious for findin+ favor in the eyes of *ublic officials8 :J K%e<s <hoL eat bread baked by a non4%e< <ill be KofficiallyL *rohibited from usin+ the forest to cho* fire<ood8 6J

There are four thin+s <hich cause a *erson9s *ossessions to be handed over to the +overnmentD Kholdin+ on to a *aid #O$1 takin+ usury for lendin+ money1 bein+ in a *osition to ob=ect to some <ron+doin+ and not doin+ so1 and *led+in+ charity in *ublic but not +ivin+ itL8 S(OC(A% BR$BER) -J city in <hich the *eo*le take bribes <ill be set u*on by invadin+ armies8 2J Bribery causes a *erson9s im*ortance to disa**ear8 5J Bribery leads to an outbreak of fires8 S(ALO' EACE AN% TRAN0&$L$T) -J Li+htin+ the Sabbath candles *romotes *eace8 2J By *ursuin+ *eace1 a *erson <ill be re<arded <ith honors in this <orld and life in the 'orld to !ome8 5J nythin+ <hich is done to foster *eace does not fall into the cate+ory of Fdistance yourself from falsehood8F :J Those <ho +et others to +ive charity *romote an increase in the +overnment9s <ell4 bein+ throu+h their efforts8 6J Pursuin+ *eace brin+s to trust in >od4 0J Truth *romotes *eace8 7J %erusalem can only be rebuilt <hen there is *eace8 /J Peace brin+s +ood tidin+s8 .J 'here there is re*roof there is *eace8 -3J Teachin+ schoolchildren brin+s about an increase in tranBuility8 --J Murky <aters are a si+n that there is no *eace8 -2J 'hen there is no tranBuility1 *eo*le9s *rayers are not acce*ted8 -5J 'hen there is *eace1 *eo*le merit havin+ Eli=ah the *ro*het revealed to them8 -:J

'hen there is no *eace1 <omen do not +ive birth to sons8 -6J #n times of fli+ht1 the *erson <ho has lent thin+s to others <hen they needed it <ill be saved8 -0J 'hen there is *eace1 there is life8 -7J By *ursuin+ *eace1 a *erson saves his children from death and eCile8 -/J Peace brin+s blessin+8 -.J 'hen there is tranBuility there is no fear8 23J 'hen there is tranBuility amon+st the <icked1 they have the best of everythin+8 2-J There are times <hen >od uses the <icked as a means for *romotin+ *eace amon+st the %e<s8 22J 'here there is tranBuility there is *ros*erity8 25J 'hen the FministersF in "eaven Buarrel1 this same dis*ute immediately breaks out amon+st the nations and amon+st KTorahL scholars8 S(A*&A( S,EAR$N+ AN% TA/$N+ OAT(S -J city in <hich *eo*le s<ear and take oaths <ill be destroyed and demolished8 2J S<earin+ falsely causes a *erson to fall from faith8 5J Studyin+ the Tractate Shavuot is a se+ulah for brin+in+ rainfall8 :J S<earin+ falsely *roduces illicit thou+hts8 6J *erson <ho is al<ays s<earin+ <ill be constantly bothered by evil thou+hts8 0J Victory in battle cannot be achieved <hen an oath has been broken8 7J 'hen a *erson breaks an oath1 it indicates that he has no res*ect for >od4fearin+ *eo*le8 /J 'hereas a *erson must *ay for havin+ committed any of the sins riientioned in the Torah1 Kfor the sin of breakin+ an oathL *unishment <ill be eCacted not only from him1 but also from his family and the entire <orld 4 thou+h he <ill e *unis e ri+ t a<ay8 .J S<earin+ falsely <ill destroy even those thin+s <hich fire and <ater cannot8 -3J The an+el >abriel has been *ut in char+e of fireD to destroy as <ell as to save8

S(ABBAT T(E SABBAT( B -J Studyin+ Torah1 +ivin+ tithes and kee*in+ the Sabbath also *rovide material benefits8 2J *erson <ho is accustomed to cursin+ <ill not have clothin+ for the Shabbat8 5J 'hen a city9s inhabitants are careful not to <alk beyond the Sabbath limit Kof t<o thousand cubits from the city9s ed+eL1 meat <ill sell chea*ly there8 :J 'hen a *erson kee*s the Sabbath he dra<s u*on himself the li+ht of Mashiach8 Re*entance also has this *o<er8 6J *erson <ho kee*s the Shabbat is like an a*olo+i@in+ son <hose father then +ives him everythin+ he <ants8 "e decrees and the "oly One carries out Khis <ishesL8 ;urthermore1 the re<ard he no< en=oys is dra<n a+ainst the *rofit earned from his +ood deedsO the *rinci*al remains intact for him to en=oy in the 'orld to !ome8 S(E)NA( SLEE B -J The holier a *erson is the less slee* he reBuires8 2J Too much slee* and slumber causes a *erson to be *ushed a<ay from the source of holiness8 "is face chan+es and his >odly likeness is marred8 5J Recitin+ each of the fifteen *salms <hich be+in F son+ of ascentF IPsalms -234-5:J is a se+ulah for eliminatin+ slee*iness8 :J *erson <ho finds that he cannot slee* should think about his belief in the resurrection of the dead8 S(OC(ET R$T&AL SLA&+(TERER B -J 'hen those <ho *erform ritual slau+hter are <orthy individuals1 Kthe meat they *rovide brin+sL *eo*le to have com*assion for one another8 K'hen they are not <orthy1L the reverse is true8 2J 'hen a ritual slau+hterer fulfills Kthe commandment toL honor one9s father1 >od *rotects him from inadvertently distributin+ non4kosher meat8 K"o<ever1 <hen he does not honor his fatherL1 the o**osite is true8 5J

'icked slau+hterers <ho distribute non4kosher meat brin+ about an increase of theft in the <orld8 :J 'hen those <ith clear vision look at the knives used by ritual slau+hterers1 they can see the vessels of the "oly Tem*le8 6J *erson <ho has suddenly lost his ability to s*eak should have a knife <hich is suitable for use in ritual slau+hterin+ *assed over his mouth8 TA( REPENT N!E REB$)E PR (ER TES(&*A( RE ENTANCE -J ;astin+ is beneficial for all thin+s8 2J *erson <ho is devoid of +ood deeds cannot +et others to se*arate from their evil <ays8 5J ;astin+ is harder Kon the bodyL than the s<ord8 :J #deally1 re*entance should involve the very same thin+ Kthrou+h <hich one sinnedL8 6J *erson <ho thinks to himself1 FBy doin+ this and that # <ill achieve such and such1F <ill not succeed8 0J ECile atones for everythin+8 7J 'hen a *erson is humble1 it is as if he offered all the different sacrifices8 /J nyone <ho confesses his sins has a share in the 'orld to !ome8 .J 'hen a *erson teaches his nei+hbor9s son Torah1 it is as if he brou+ht the child1 the Torah1 and even himself into the <orld8 -3J Rabbi Pa**a fasted for havin+ referred to a Torah scholar in a disres*ectful manner8 --J *erson should never say1 F# am +oin+ to commit such and such a sin1F even =okin+ly1 because his <ords have the *o<er to com*el him to action8 -2J 'hen a *erson cries at ni+ht1 his voice is heard and the stars and constellations cry <ith him8 -5J Punishment by flo++in+ eCem*ts those <ho <ould other<ise deserve death by eCcision8

-:J *erson should consider his sins to be the cause of the <orld9s sufferin+8 -6J Each article of clothin+ made for the T@addik carries its o<n s*ecial *o<er of atonement8 -0J Once a man takes a <ife1 his sins are contained8 -7J 'hen a %e< sees or hears about the sufferin+ of a +entile1 he should think about re*entin+8 -/J One <ho lives in the Land of #srael resides <ithout sin8 -.J #t is best to make it easier for sinners to re*ent8 23J Sin sa*s a *erson9s stren+th8 2-J >iven the chance to *erform one of t<o *ossible mit@vot1 choose the one <hich involves overcomin+ your evil inclination8 22J *erson <ho causes the T@addik to suffer should fast8 25J *erson <ho feels heartache is close to sheddin+ tears8 2:J 'hen a *erson +ets others to re*ent1 he is re<arded <ith a *lace in the "eavenly cademy and the "oly One annuls harsh decrees because of him8 26J ;eelin+ dismayed does more Kfor achievin+ re*entanceL than fastin+8 20J 'hen a *erson feels remorse for havin+ committed a sin1 he is for+iven for all his sins8 27J ll a *erson9s sins are for+iven <hen he conducts his business affairs honestly8 2/J *erson9s ori+inal intentions hel* him carry out and conclude his actions in holiness8 But if his ori+inal thou+hts lacked holiness1 he <ill encounter misha* after misha* to the very end8 2.J The table u*on <hich +uests are served atones for sins8 53J #ncreased *rominence atones for one9s sins8 5-J There are times <hen a *erson <ho has be+un to re*ent encounters sufferin+8 This is because he had *reviously delayed returnin+ to >od8 52J 'hen one si+hs he becomes a ne< *erson8 55J The love <hich *eo*le have for the T@addikim enables these T@addikim to brin+ the masses back to >od8 5:J

'hen a *erson brin+s the masses to re*ent1 in his merit there <ill be no fear or controversy in the <orld8 56J By hel*in+ or*hans1 a *erson breaks the rule of the nations8 nd by breakin+ their KauthorityL1 the <icked %e<s return to >od8 5045/J *erson <ho +ets others to re*ent is saved from im*risonment8 "e is honored by >od and achieves fame amon+st the nations8 5.J 'hen a *erson is al<ays +ettin+ others to re*ent1 it is in his merit that the +eneration9s leaders have their disturbin+ thou+hts dis*elled8 :34:-J One <ho +ets <icked *eo*le to re*ent merits kee*in+ the Sabbath and <ill not be harmed by a snake8 :2J By teachin+ the *ro*er *ath to a <icked Man9s son1 you <ill have the *o<er to nullify harsh decrees8 :5J ;alsehood stren+thens the hand of the <icked8 ::J ;or re*entin+ <holeheartedly1 the "oly One +ives a *erson a FheartF throu+h <hich he can truly kno< "im8 :6J "earin+ the shofar blo<n by a devout individual breaks the Evil #nclination and ins*ires re*entance throu+hout the <orld8 :0J *erson <ho <ants to re*ent should avoid bein+ in debt :7J One <ho loves the T@addikim is ca*able of +ettin+ *eo*le to return to >od8 :/J 'hen a *erson confesses1 >od loves him benevolently and removes "is an+er from him8 :.J The nations brin+ KusL to re*ent8 63J Studyin+ Torah atones Kfor one9s sinsL8 6-J *erson on a hi+h Ks*iritualL level is able to attain *erfection <ith but a minimum of effort8 62J 'henever you are beset by sufferin+1 scrutini@e your <ays8 65J 'hen a *erson <ants to *erform +ood deeds but encounters obstacles1 >od re<ards him as if he had succeeded8 "o<ever1 <hen a *erson does not even do <hat he is ca*able of1 he is *unished for it8 6:J By brin+in+ merit to the masses1 a *erson becomes >od9s *artner in !reation8 66J

mit@vah1 no matter ho< +reat1 <hich a *erson *erforms and thereby brin+s merit only to himself cannot measure u* to even a small mit@vah <hich he does and thereby *roduces merit for the masses8 60J K#nsufficientL income1 enemies1 sickness and +reat <ealth are obstacles <hich deter a *erson from attainin+ *erfection and ultimate com*letion8 67J 'hen you are the cause of some dama+e1 it is a si+n that your evil inclination has mastery over you8 6/J One <ho lures his friend from the *ro*er *ath <ill be *unished by fire8 6.J se+ulah for someone <ho cannot brin+ himself to cry is to sit at the s*ot <here the flo< of t<o rivers =oin as one8 03J One <ho brin+s *eo*le back to >od merits <isdom8 0-J *erson9s la@iness leads him to believe that the *ath of re*entance is hidden from him8 02J By disclosin+ his secret1 it becomes difficult for him to carry out his *lan8 05J 'hen a *erson is embarrassed by his sins1 >od deals charitably <ith him8 0:J 'hen fastin+ is not accom*anied by a dee*er understandin+1 it is not considered fastin+8 06J ;rom the moment a *erson considers re*entin+1 his *rayers are acce*ted1 even if he hasn9t yet returned to >od8 00J 'hen you <ant to re*ent1 ask the T@addik to brin+ you before >od8 07J Sins are atoned throu+h lovin+kindness and truth8 0/J By askin+ >od for "is love1 "e <ill cover over your trans+ressions8 0.J *erson <ho confesses his sins is s*ared from havin+ to sell <hat he inherited from his ancestors8 73J 'hen rebukin+ others for not rectifyin+ the sins committed in their youth1 include yourself amon+st them and your <ords <ill be acce*ted8 7-J The best <ay to rectify the ne+ative effects of one9s sins is throu+h humility8 72J *erson must rebuke himself each mornin+8 75J Each day a *erson serves >od <hile he is youn+ is more valuable than many years of such devotion in his old a+e8 7:J

?urin+ one9s lifetime1 it is im*ossible for a *erson to kno< if his re*entance has been acce*ted8 76J #t is common for a *erson to be beset by sufferin+ <hen he be+ins servin+ >od8 This is because his initial motivation came from his fear of =ustice8 70J 'hen a *erson be+ins servin+ >od1 the "oly One says to himD FThou+h # kno< that your desire and <ill is to serve Me1 <hat assurances do # have that tomorro< you <on9t leave MeG #f so1 ho< can # dra< you closer because of your <ill KaloneL1 ho< can # immediately reveal hidden thin+s to youG Rather1 <hat you must do is start by sho<in+ your love for Me in the *resent situation and *erform My mit@vot even thou+h you do not com*rehend them8 Serve Me <ith sim*licity 4 <ithout so*histication8 By doin+ this for some time1 # <ill then believe you and reveal the reasonin+ and <isdom behind each and every matter8 - <ill dra< you closer in all kinds of <ays8 ;or the len+thy time durin+ <hich you served Me before Kbein+ sho<n all thisL <ill +uarantee that you <on9t leave Me8F 77J The <ay in <hich a *erson can tell that he truly <ants to serve >od is if he has no desire for reco+nition8 7/J One <ho does not kno< the <ay of >od should humble himself8 7.J By cryin+ out your *rayers1 >od <ill for+ive you8 /3J ;alsehood *revents a *erson from im*rovin+ his <ays8 /-J *erson <ho cannot eliminate his evil inclination by Fdra++in+ it to the "ouse of StudyF should reali@e that he still maintains his evil <ays8 /2J >od *refers a *erson9s *erformin+ those mit@vot <hich are also *leasin+ to other *eo*le over those <hich are eCclusively bet<een man and his Maker8 /5J #t is better to *erform as much of a mit@vah as is *ossible rather than not doin+ it at all8 /:J !arin+ for the body *recedes rectifyin+ the soul8 /6J By cryin+ over and mournin+ Kthe *assin+ ofL a devout individual1 a *erson has all his sins for+iven8 /0J #t is a mit@vah to <arn *eo*le about any trans+ression8 Should you fear that they <ill disre+ard you1 tell it to them in the name of a T@addik so that they <ill take heed8 /7J 'hen anyone attentively recites the verses of Vayechulu I>enesis 2D-45J and *rays <ith concentration1 the ministerin+ an+els ask the "oly One to *ardon him Kof his sinsL8 //J 'hen a *erson ans<ers F men1 may "is Name be +reatHF <ith all his mi+ht1 even if he has in Khis heart # a morsel of idolatry he <ill be for+iven8 /.J

The follo<in+ *eo*le are s*ared the sufferin+ of hellD the eCtremely *oor1 those <ho suffer intestinal disease and those Ko**ressed byL usurers and +overnmental restraints8 .3J Perform even more mit@vot than you are ca*able of8 .-J KSufferin+L a monetary loss eConerates a *erson from *hysical *unishment8 .2J KSufferin+ fromL thirst rectifies Kthe sin ofL idle chatter8 .5J Re*entance brin+s healin+ to the <orld8 .:J 'hen a *erson9s re*entance is motivated by a fear of >od1 his intentional sins are reckoned as havin+ been committed accidentally8 'hen he is motivated by a love for >od1 they are transformed into merit8 .6J Re*entance hastens the ;inal Redem*tion and len+thens a *erson9s days and years8 .0J 'hen an individual re*ents1 he is for+iven as is the entire <orld8 .7J >od is a**eased by a *erson9s confession1 <hich is like his havin+ built an altar and brou+ht a sacrifice8 ./J *erson <ho overlooks *ersonal affronts has all his trans+ressions overlooked8 ..J Torah and acts of kindness atone Kfor a *erson9s sinsL8 -33J Screams and cries for K>od9sL mercy *rove most effective at ni+ht8 -3-J baal teshuvah should *ray for rain and all his trans+ressions <ill be *ardoned8 -32J %e<s <ho fast <ill not be ans<ered Kby >odL unless there are some <icked *eo*le amon+st them8 -35J man should select the follo<in+ *athD love rebuke and be firm in faith8 B -J Like (om )i**ur1 the day a *erson re*ents is above Kthe constricts ofL time and elevates all his days beyond time8 2J Re*entance causes the s*irit4<ind of Mashiach to blo< a+ainst +overnmental decrees1 nullifyin+ them8 5J Re*entance also brin+s an end to a +reat heat<ave8 :J #t is easier to +et the youn+ to return to >od than the old8 6J K'herever *ossible1L a *erson should use money as a means of coercin+ the <icked into re*entance8

0J By returnin+ to >od in re*entance1 you <ill be able to earn your livin+ easily8 7J The outstandin+ and shar* minds of the +eneration cause the fear of "eaven to shine Kin the <orldL8 This s*arks the merit of ancestors1 <hich in turn a<akens the <orld to return to >od8 /J >od forms a F*ath in the seaF in order to su**ress our sins and brin+ forth our ri+hteous deeds8 .J 'hen the T@addik becomes <ealthy1 the <icked return to >od8 -3J 'hen a *erson kee*s the Sabbath1 he dra<s u*on himself the li+ht of Mashiach8 Re*entance also has this *o<er8 TO/(AC(A( REB&/E -J 'hen a *erson offers rebuke1 by bindin+ his <ords to their root they <ill be acce*ted8 2J ?o not rebuke an a*ostateO it <ill not hel*8 5J 'hen a *erson re=ects rebuke1 his *lace of d<ellin+ <ill be destroyed8 :J One <ho rebukes *eo*le un<isely arouses eCile and o**ression at the hands of the nations1 >od forbid8 6J *erson should never eCclude himself from his community8 0J ;or the sin of K<ithholdin+L re*roof1 >od retracts the +ood <hich "e already +uaranteed8 7J 'here you kno< that *eo*le <ill not acce*t rebuke1 leave them be8 /J 'hen a *erson refrains from rebukin+ others because he is afraid of them1 >od <ill eventually break him in their *resence8 .J 'hen a *erson kno<s ho< to <arn others but does not1 he <ill be made to *ay for his friend9s blood8 -3J By +ivin+ charity you <ill merit acce*tin+ ethical re*roof8 --J *erson <ho re=ects ethical re*roof has a =ud+ement of death *assed a+ainst him8 -2J By +ivin+ rebuke K<hile aliveL1 you <ill rest in your +rave free from the sufferin+ of hell and be re<arded <ith Paradise8 -5J #t is *ermissible to em*hatically re=ect someone <ho has not acce*ted your re*roof8

-:J s lon+ as there is rebuke there is satisfaction1 +ood and blessin+ in the <orld8 -6J Rebuke s<eetens harsh =ud+ement and *romotes iovin+kindness8 B -J 'hen a *erson <ants to ins*ire others to serve >od but has not reached a level of ri+hteousness and has no ancestral merit1 he should avoid bein+ tested8 "e should *articularly kee* from arousin+ the =ealousy of the <icked8 2J *erson <ho dra<s those <ho are distant into the service of >od is +iven the *o<er to bless others8 5J *erson <ho re=ects rebuke should kno< that he <ill have to borro< from others8 This is indicated by Ka *arallel bet<een t<o verses in Proverbs1L F'ords of rebuke <ill not move a slave to correct his <aysF I2.D-.J1 and1 F borro<er becomes a slave to the lenderF I22D7J8 :J *erson <ill not be able to convince his friend of anyth O in+1 unless he first attaches his o<n soul to that of his friend8 6J >oin+ out to +reet an im*ortant *erson summons forth the Ten Statements throu+h <hich the <orld <as created8 Brin+in+ %e<s <ho are distant from >od closer to "im1 does this as <ell8 TEF$LLA( RA)ER -J *erson should ho*e and lon+ for the +ood of the community1 even thou+h he himself stands to lose by it8 2J 'hen a *erson *rays in a syna+o+ue it is as if he brou+ht a *ure meal4offerin+8 5J >od can be found in the syna+o+ue8 :J $sin+ flattery *revents a *erson9s *rayers from bein+ heard8 6J 'hen a *erson studies Torah des*ite difficult circumstances1 his *rayers are heard8 0J 'hen you *ray for your friend 4 even thou+h you reBuire the very same thin+ 4 >od <ill ans<er your KneedsL first8 7J humble *erson9s *rayers <ill not be re=ected8 /J ?on9t <ait for trouble to be+in before you start *rayin+8 .J

'henever anyone stren+thens himself in *rayer from belo<1 his adversaries are unable to accuse him from bove8 -3J Before entreatin+ K>odL for mercy1 a *erson should al<ays *ray that everyone <ill su**ort him 4 even the ministerin+ an+els 4 and that there should be no O**osition to his K*rayersL from bove8 --J nother *erson9s *rayers are more effective than <hen one *rays for himself8 Even a T@addik reBuires the *rayers of others8 -2J Prayin+ for the death of a slanderer is *ermissible8 KOne may also *ray that a slandererL for+et his Torah studies1 have no share in the 'orld to !ome1 and that he be de*rived of havin+ <ise children8 -5J >od fulfills the <ishes of a *erson <ho occu*ies himself <ith Torah Study8 -:J #t is +ood to cry out to >odD before the decree has been *assed and even after<ards8 -6J *erson should not eCcessively *ray for anythin+8 -0J 'hen rain falls1 it is a time of increasin+ salvation in the <orld and the advocates of merit are +ranted an audience before >od8 -7J The *rayers of an individual <ill not be heard unless he *rays <ith an attentive heart8 But the *rayers of the con+re+ation <ill be listened to even if everyone does not *ray <holeheartedly8 -/J ?on9t *ray for t<o thin+s Kat the same timeL8 -.J #t is forbidden to burden >od Kby reBuestin+ that "el alter the dictates of Nature8 23J 'hen a *erson overlooks *ersonal af fronts his *rayers are heard8 2-J One <ho *raises >od eCcessively <ill be u*rooted from the <orld8 22J syna+o+ue in <hich *eo*le calculate business accounts <ill eventually be the site of a deserted cor*se K<hose burial becomes the obli+ation of those <ho find itL8 25J nythin+ holy reBuires *re*aration and readiness8 2:J 'hen askin+ for one9s needs1 a *erson should not be so bra@en as to ask for somethin+ +reat8 ;or Torah and the fear of >od1 ho<ever1 a *erson should ask for all that he desires8 26J #t is a mit@vah to <ear res*ectable clothin+ <hile *rayin+8 20J ccustom yourself to recitin+ the blessin+s in this <orld so that you <ill be familiar <ith them in the 'orld to !ome8 27J *erson should ask for mercy that he not become im*overished8

2/J *erson9s fortune can be chan+ed throu+h *rayer8 2.J S*eakin+ in a loud voice brin+s feelin+ and movement to all one9s limbs8 53J One <ho thinks about entreatin+ >od <ill thereby find favor in "is eyes8 5-J >od listens to the *rayers of those <ho trust in "im8 52J ?on9t *ray in a *lace built by a contentious *erson8 55J Before startin+ to *ray1 +ive charity and bind yourself to the T@addikim of the +eneration8 5:J The amount of vitality and s*iritual stren+th a *erson receives de*ends u*on the *articular *lace in <hich he *rays8 56J 'hile the community *rays1 it is a time of favor8 50J One <ho has a syna+o+ue KnearbyL but doesn9t +o there to *ray1 brin+s eCile u*on his descendants8 57J 'hatever you need 4 bi+ or small 4 *ray for it8 5/J !ome early and stay late in the syna+o+ue so that you <ill live lon+8 5.J One <ho is ca*able of reBuestin+ mercy for his nei+hbor and does not is called a sinner8 :3J 'hen a *erson ans<ers nature9s call1 <ashes his hands1 dons tefillin1 recites the Sh9ma and *rays1 it is tantamount to havin+ built an altar and brou+ht a sacrifice on itO and as if he immersed in a ritual bath8 :-J void s*eakin+ about holy thin+s in unclean *laces and you <ill be re<arded <ith lon+ life8 :2J Prayer is even +reater than +ood deeds and sacrifices8 :5J Torah study1 +ood deeds1 *rayer and en+a+in+ in <orldly matters all reBuire encoura+ement8 ::J Pray only in a *lace <hich has <indo<s8 :6J >ivin+ charity <ith both hands causes a *erson9s *rayers to be heard8 :0J 'hile *rayin+1 a *erson should s*read out his hands as if he <ere receivin+ somethin+8 :7J Stealin+ or embarrassin+ one9s nei+hbor *revents a *erson9s *rayers from bein+ heard8 :/J

The Sabbath and Ne< Moon are *articularly *ro*itious times for elevatin+ *rayers8 :.J 'hen a *erson is arrested1 it is a si+n that his *rayers are not bein+ acce*ted8 63J The yearnin+ for >od <hich a *erson eC*resses at ni+ht makes it easier for him to *ray in the mornin+8 6-J 'hen your *rayers are accom*anied by tears1 they <ill be acce*ted8 62J 'hen askin+ K>odL for somethin+1 mention the merit of your forefathers8 65J 'hen >od *unishes a <icked man <hom "e kno<s <on9t re*ent and the T@addik *rays eCcessively for this man1 then the T@addik <ill also be *unished8 6:J 'hen a *erson falls into a state of constricted consciousness <hile *rayin+1 it is a si+n that his *rayers <ill not be acce*ted8 66J 'hen you are not at *eace <ith the <orld1 your *rayers <ill not be acce*ted8 60J (ou should *ray that there be *eace in the city in <hich (ou live8 67J >od honors the *erson <ho *rays =oyously and *unishes his o**ressors8 6/J By recitin+ the Midni+ht Lament1 >od is reminded of the +ood <hich "e +uaranteed to the %e<ish Peo*le8 6.J One <ho s*eaks favorably of the %e<ish Peo*le arouses salvation <hich <ill then come about throu+h him8 03J *erson <ho does not *ray <hen %e<s suffer is called a sinner8 0-J One should *ray for his children and for all his descendants8 02J #t is forbidden for a *erson to deny the +ood he has received1 be it from a %e< or +entile8 05J 'hen a *erson *rays for the %e<ish Peo*le1 >od *ardons all his sins8 0:J 'hen a sick *erson tearfully *rays for himself1 >od <ill heal him and acce*t his *rayers8 06J 'hen you <ant to elevate your K*ersonalL *rayers1 *ray for the %e<ish Peo*le8 00J The "oly One <ants a *erson to *ray to "im8 07J 'hen a *erson saves a *au*er from his o**ressor1 he <ill find it easy to *ut ener+y into the letters of *rayer8 0/J 'hen a *erson trusts in >od1 his *rayers are heard8 0.J

*erson9s humility enables him to cry out from the heart8 73J By bein+ ha**y1 your *rayers <ill reach Kall the <ayL to the )in+9s sanctum8 7-J One <ho is not *leased <ith his *rayers should sin+ <hile *rayin+8 72J >od listens to the *rayers of the *erson <ho *rays ener+etically8 75J The *rayers of a *erson <ho has made some vo< <ill not be acce*ted until he fulfills his *led+e8 7:J The *rayers of a faithless *erson are not heard8 76J 'hen a *erson brin+s =oy to the T@addik1 his *rayers <ill be heard8 70J Before *rayin+1 a *erson should bind his s*irit to the !reator8 This attachment <ill cause the <ords to flo< from his mouth of their o<n accord8 77J #n re<ard for remainin+ silent <hen dis+raced1 >od <ill ans<er your reBuests8 7/J 'hen a *erson *rays for his nei+hbor1 >od <ill increase his *ros*erity doublefold8 7.J *rayer not acce*ted bove <ill be consumed by fire8 /3J One <ho mourns the KTem*le9sL destruction merits *rayin+ <ith his heart and body8 /-J =oyous *rayer is both *leasin+ and s<eet to >od8 /2J 'hen a *erson is humble1 >od <ill fulfill his *rayers even if he *rays only in thou+ht8 /5J There are times <hen >od <on9t acce*t the T@addik9s *rayers on behalf of another *erson8 This is because "e kno<s that this *erson <ill eventually dra< the T@addik to his o<n sinful <ays8 /:J *erson9s thou+hts follo< in line <ith his service8 IThis can be eC*lained as follo<sD 'hen a *erson serves >od1 he attracts and is follo<ed by confusin+ thou+hts1 more so than other *eo*le8J B -J *erson <ho doesn9t *lead for mercy for his friend falls into ca*tivity8 "e can redeem himself by *rovidin+ food for some livin+ creature8 2J Prayer is most effective <hen one faces "eaven<ard8 5J *erson <ho reBuests com*assion for his +eneration <ill be re<arded <ith a revelation of the ?ivine Presence8 :J

The Shekhinah is dra<n do<n Kfrom "eavenL by recitin+ the hymns and *raises Kof >odL8 6J The *rayer leader9s su**lications can be likened to en+a+in+ in battle8 0J One <ho fulfills1 F(our nei+hbor9s money should be as *recious to you as your o<nF I vot 2D-2J1 merits *rayin+ <ith an attentive heart8 7J Recitin+ Psalms is ase+ulah forbrin+in+ the rains8 KThiscan be seen from the "ebre< <ord forL Psalms 4 Te"iLiM <hich is an acronym of FLim9tar "ashamayim Tishteh Mayim 4 Kthe Land of #sraelL drinks <ater from the rain of "eavenF I?euteronomy --D--J8 /J 'hena*ersonfeelsthesufferin+of other=e<sand*rays for them1 even if he directs his <ords a+ainst "eaven he <ill not be *unished8 .J !ertain *rayers are acce*ted bove only after sufficient money1 eBuivalent to the number of letters in the a**ro*riate *rayer1 is +iven to charity8 ;or eCam*le1 <hen a *erson *rays1 F>ive me children1F he must contribute a sum eBual to the letters of these very <ords8 -3J Throu+h *rayer a *erson can eCchan+e the marria+e *artner desi+nated for him in "eaven8 --J 'hen the masses *ray to+ether1 their *rayers are more effective than <hen they *ray in se*arate *laces8 -2J There are times <hen one *erson9s *rayers for salvation are not enou+hO Khel*L <ill only come <hen a number of *eo*le *ray for it8 -5J *erson <ith enemies finds it difficult to concentrate <hile *rayin+8 -:J One should be careful to utter >od9s Name in holiness and *urity8 That is1 he should sanctify his s*eech to such a de+ree that it becomes an as*ect of the s*irit of *ro*hecy8 Then his s*irit <ill +o out and defeat those <ho *ut their trust in em*tiness and vanity8 "ence the verse1 FBshem ("V" Elohenu Na@kir 4 <e <ill utter the Name of >od1 our LordF IPsalms 23D/J Kthe first letters of <hich forms an acronym for the "ebre< <ord for *ro*hetL is follo<ed by Fthey <ere subdued and defeatedF I#bid8 23D.J8 A EN%$1 23 S& LE'ENTAR) ANEC%OTES

Rabbi Nathan <ritesD 'hen # transcribed the first *art of the le*h4Bet Book1 the Rebbe dictated to me from his notes8 This took a considerable amount of time Isee #ntroductionJ8888 Once1 # sat <ith him for almost an entire day8 Then1 to<ards evenin+1 he said to me1 F!ome1 let9s make an account of <hat <e accom*lished today8 'e *rayed1 <e studied a little bit of Torah and then <e <rote1 <hich is also like studyin+8 That is1 <ritin+ <ords of Torah is tantamount to study8F Then the Rebbe added1 F'hatever # have to do1 # very much <ant to com*lete it as Buickly as *ossible and not <ait for later on8 "ad it been *ossible to com*lete the transcribin+ of the le*h4Bet Book in a sin+le day1 # +ladly <ould have done it8F

This <as true of everythin+ the Rebbe had to do8 'hatever came u* 4 even everyday matters 4 he <ould take care of it immediately1 <ithout any delay <hatsoever8 "e did not <ant to s*end time thinkin+ about it after<ards8 ;or he kne< that if he did not do it immediately1 he mi+ht never +et around to doin+ it8 "is thou+hts <ere al<ays centered on <hat he had to do in servin+ >od and so he *refered takin+ care of <hat had to be done1 even everyday concerns1 immediately and <ithout delay8 Even <hen the Rebbe <anted to study or serve >od in some other <ay1 if somethin+ else came alon+ <hich reBuired his attention1 even if this <as not somethin+ absolutely <ithin the realm of holiness1 he <ould usually try to +et it done as Buickly as he could in order to then be free to concentrate on his studies and s*iritual devotions8 "o<ever1 if he could not do it immediately1 he <ould never s*end time thinkin+ about it8 #f he could do it later 4 the neCt day or some other time 4 the Rebbe <ould do it1 and if not1 then not8 I!hayey Moharan :5:J Rabbi Nachman >oldstein of Tcherin1 Rabbi Nathan9s student and author of numerous <orks on the Rebbe9s teachin+s1 <ritesD # heard details of the events <hich brou+ht about Rabbi Nachman9s revelation of the Sefer "aMiddot & The le*h4Bet Book8 #t came about throu+h one Rabbi ?ov !hayalas1 <ho eChibited +reat self4sacrifice in confirmin+ his *osition as one of the Rebbe9s follo<ers8 ;or a considerable time1 Rabbi ?ov <as the rabbi in Ladi@in1 a to<n in Russia8 nd thou+h he had already formed a relationshi* <ith Rabbi Nachman1 it still came as a +reat sur*rise <hen he announced that he <ould be leavin+ his rabbinical *ost in order to fulfill his heart9s yearnin+ to be closer to the Rebbe8 Relocatin+ his entire family1 Rabbi ?ov moved to Breslov <here he <as able to see Rabbi Nachman on a steady basis8 Each day he <ould visit <ith the Rebbe and tell him a story or Torah insi+ht <hich he had discovered in some ancient book8 Occasionally1 the Rebbe <ould comment that the Torah insi+ht Rabbi ?ov had =ust related had1 in fact1 been revea ed throu+h the s*irit of holiness Ia level of *ro*hecyJ8 On one such occasion1 Rabbi ?ov related the follo<in+ story8 There <as once a (eshivah dean <hose dau+hter married one of his students8 This student <as an outstandin+ scholar <ho s*ent his entire time studyin+ Torah8 t ni+ht he <ould study alone in the lar+e Study "all of the (eshivah8 fter a <hile1 a ma+id1 a "eavenly teacher1 came to him to teach him Torah8 The youn+ scholar did not reveal this to anyone8 'hat he did not kno< <as that1 because of some trans+ression he had committed1 this ma+id came from the Other Side and not from the Side of "oliness8 #n time1 the ma+id be+an tellin+ the youn+ scholar that it <as "eaven9s <ill that he have seCual relations <ith his <ife durin+ her menstrual *eriod8 Throu+h this1 the ma+id insisted1 she <ould conceive the soul of the Mashiach8 The youn+ scholar believed him and tried to convince his <ife to com*ly8 "e told her that he had been sent a ma+id and that it <as "eaven9s <ill8 "is <ife1 <ho <as very >od4fearin+1 insisted that she must first ask her father8 'hen the (eshivah dean heard of this he <as taken aback8 "e immediately understood that this ma+id <as from the Other Side8 The dean Buickly called for his son4in4la< and told him1 F(ou should kno< that this ma+id is from the Other Side8 The *roof of this is that a holy ma+id has the entire "ebre< al*habet enscribed on his forehead1 <ith the letters of >od9s "oly Name shinin+ more bri+htly than all the others8 The unholy ma+id <ill also have the letters on his forehead1 but >od9s Name does not stand out8 'hen the ma+id a+ain a**ears to you and these letters do not shine bri+htly1

you <ill kno< that he is from the Other Side8 Be<are of him because he <ill surely <ant to harm you8 # am therefore +ivin+ you certain "oly Names and amulets for *rotection8F That ni+ht1 the ma+id a+ain a**eared to the youn+ scholar8 Sure enou+h1 the letters of >od9s "oly Name did not stand out from the rest of the al*habet8 The scholar kne< that the ma+id <as indeed from the Other Side1 <hereu*on he follo<ed his father4in4la<9s instructions and <as saved8 'hen Rabbi Nachman heard this story1 he +re< eCcited and said to Rabbi ?ov1 FBut by us1 thank >od1 all the letters of the ale*h4bet shine bri+htly8F Ri+ht after this1 Rabbi Nachman revealed the eCistence of his le*h4Bet Book and be+an the *rocess <hich led to its bein+ co*ied8 A EN%$1 $$3 A%%EN%&'

Some time before Rabbi Nachman actually be+an dictatin+ the a*horisms of his le*h4Bet Book1 he told Rabbi Nathan about a <ork he had com*osed on the various character traits8 ' ile talkin+ about this book1 the Rebbe revealed that from the boundaries of the Land of #srael as they a**ear in the Book of %oshua he had ascertained all the remedies <hich eCist in the <orld8 By analy@in+ the names of the cities <hich are mentioned as demarcation *oints <ithin the "oly Land1 the Rebbe <as able to deci*her the names of all the various medicines as they are kno<n in all the different lan+ua+es8 "e based this understandin+ on his *erce*tion of the Land of #srael as a com*lete construct <hose form *arallels the construct of the human body8 Thus1 of the t<elve divisions1 for each of the t<elve tribes1 one *articular *ortion of the Land corres*onds to the head1 another to the ri+ht hand and so forth8 ccordin+ly1 the name of the medicine a**ro*riate for that *articular or+an <as recorded neCt to its corres*ondin+ boundary8 These insi+hts into the remedies <ere evidently included <ithin the a**roCimately t<o4 hundred folios <hich Rabbi Nachman had recorded in his youth on the sub=ect of "ealin+1 but <hich he never revealed8 The Talmud relates IBerakhot lobJ1 )in+ "e@ekiah hid the Sefer "aRefuot 4 The Book of "ealin+1 so that man <ould not mistakenly think that he could be healed by anyone but >od8 So too1 after careful consideration an <ith astute foresi+ht1 Rabbi Nachman chose to +ive over only that <hich he deemed beneficial for the <orld8 ll the remainin+ insi+hts1 like some of his *rivate manuscri*ts1 he later ordered to be burned8 IRabbi Nathan9s #ntroductionJ The Rebbe said to Rabbi NathanD )no<H each and every character trait consists of numerous as*ects and com*onents1 for each trait is in itself a com*lete construct8 ccordin+ly1 even if in +eneral a *erson has *erfected a *articular trait1 should there be but one as*ect of that trait <hich is lackin+1 the entire trait a**ears incom*lete8 #t is =ust like the *erson <ho has some deficiency in one of his limbs1 all his limbs are affected and he feels the lack throu+hout his body8 fla< in one of the character traits is eCactly the same8 #t <ill seem to him that there is a deficiency in the entire trait8 Nevertheless1 because the character traits are intert<ined <ith one another1 one trait is in a *osition to bolster a nei+hborin+ trait8 s the Rabbis9 tau+ht1 FOne limb stren+thens the other8F That is1 <hen man eats a certain limb of an animal1 it +ives stren+th to the corres*ondin+ limb in the human body8 So too <ith the character traitsD it is *ossible for a *art of one trait1 i8e8 one of its limbs1 to hel* out the limb of a nei+hborin+ trait8 Therefore1 <hen a *erson <ishes to

follo< the *ath of holiness1 he must break all the bad character traits and acBuire all the *ositive Bualities8 "e must al<ays en+a+e in self4evaluation1 checkin+ each trait to see <hether he has *erfected it8 nd1 u*on seein+ any deficiency in a *articular Buality1 he should seek su**ort and hel* from the trait alon+side it8 This *oint is a**licable to the letters Kof our le*h4Bet BookL8 Take the follo<in+ eCam*leD 'hen a *erson lacks humility but does *ossess the Buality of trustin+ in >od1 <hich is a se+ulah for acBuirin+ humility1 then he must use his trust to brin+ him to humility8 #n other <ords1 it is sometimes easier for a *erson to achieve a trust in >od than to acBuire humility8 #f so1 he should <ork for the easier achievement and this <ill after<ards brin+ him to the Buality <hich is harder for him to attain8 Then a+ain1 a *erson may have a certain Buality1 but he does not make use of it8 Should it be *ossible for this trait to assist him in achievin+ another one1 he must see to start *uttin+ into use the trait he does *ossess8 IRabbi Nathan9s Second #ntroductionJ 'hen a *erson is ca*able of ori+inatin+ Tora insi+ ts o the hi+hest level1 he can discover ho< all the mit@vot and character traits are connected and interrelated <ith one another8 This can be likened to an eC*erienced doctor1 <hose eC*ertise enables him to *ro*erly dia+nose the nature of his *atient9s disease and kno< ho< to treat it8 This eC*ertise im*lies a thorou+h kno<led+e of all the details of the human body and the functions of all its or+ans1 veins1 arteries etc8 "e must understand the *ositionin+ of all different or+ans and ho< each of their *arts o*eratesO ho< each and every or+an and bone is bound and tied to the neCt throu+h the sine<s and arteries8 )no<led+e of the blood9s circulation and all the other bodily functions is also essential for this eC*ertise8 nd only <hen a doctor *ossesses this eC*ertise is he really ca*able of dia+nosin+ the true nature of the disease and ho*e to cure it8 This also a**lies to the true T@addikim of the +eneration <ho attem*t to cure the s*iritual ills of the %e<ish Peo*le8 $nless they are kno<led+eable in the nature of the soul9s malaise1 they cannot ho*e to heal it8 This a so reBuires an eC*ertise in the <ay the body functions8 But in their case1 they must have an understandin+ of Primordial Man1 <hose >odly form *arallels the structure of the Torah1 as in1 FThis is the Torah 4 a man888F INumbers -.D-:J8 =ust like the body is com*osed of 2:/ or+ans and 506 veins1 the Torah is com*rised of 2:/ *ositive mit@vot and 506 *rohibitive commandments8 nd1 =ust as a doctor must have an eC*ertise in the functionin+ of man9s or+ans and veins 4 ho< they are bound and arran+ed one neCt to the other1 one <ith the other 4 so too1 the s*iritual doctor must be an eC*ert on the structure of the TorahD the interelationshi* bet<een the 2:/ *ositive mit@vot1 506 *rohibitive commandments1 all the character traits and Rabbinical ordinances8 "e has to k no< ho< they are bound and arran+ed one neCt to the other1 one <ith the other8 Only then can he kno< the se+ulah of each mit@vah and character trait and its *o<er for healin+ s*iritually and *hysically8 ILikutey "alakhot1 "ilkhot Rosh !hodesh 6D0J A EN%$1 $$$3 T(E SO&RCES

One should not vie< the le*h4Bet Book1 <ith its a*horisms on the character traits1 as a mere collection from the various teachin+s of the Sa+es and other holy <orks8 Rather1 Rabbi Nachman has *rovided us <ith the dee* insi+hts <hich he *erceived throu+h +reat <isdom and *urity8 "e dre< these *erce*tions from their very eCalted roots8 nd even thou+h Rabbi Nathan1 the Tcheriner Rav and Rabbi T@adok "a)ohen of Lublin have researched and a**lied FsourcesF to the a*horisms1 these are only su**ortive references found in Biblical verses and

Rabbinical teachin+s8 ;urthermore1 they are only *resented by <ay of su++estion1 <hereas the Rebbe understood each a*horism in its esssence8 IRabbi vraham Sternhart@J 'hen Rabbi Nachman com*osed the a*horisms for his le*h4Bet Book1 he also recorded the source references from <hich they <ere ascertained8 "o<ever1 <hen he had Rabbi Nathan transcribe the material1 Rabbi Nachman only +ave over the a*horisms <ithout their sources8 "e did nevertheless indicate that anyone <ho studied the material <ould be able to discover these sources1 be they from the verses in the Bible or the teachin+s of the Rabbis8 #t <as this <hich *rom*ted Rabbi Nathan to include a number of source references in the second *rintin+ of the le*h4Bet Book in -/2-O the first edition issued in -/--1 <ithin the first year of Rabbi Nachman9s *assin+1 had only the a*horisms arran+ed in t<o se*arate *arts8 Even for this second edition4<hich Rabbi Nathan *ersonally *rinted on his o<n *ress in Breslov thou+h in order to conceal the eCistence of his *rintin+ o*eration the city of FMo+hilevF <as *ut on the title *a+e4Rabbi Nathan had his doubts about includin+ these references8 FBut1F as he <rites1 F# had a chan+e of heart8 %ust because # could not com*lete the =ob1 should # have done nothin+ at allG #s it not <ritten1 9'hatever you are ca*able of doin+1 doH9 F IEcclesiastes .D-3J8 Rabbi Nathan therefore recorded those references <hich he and others had been a e to locate from both the 'ritten and Oral Torah and also included the *recious fe< references <hich he had heard from the Rebbe himself8 Even <ith his decision to incor*orate the references1 Rabbi Nathan made certain to *oint out that his researchin+ of the sources< sonlytoaddreferencesu**orttoRabbiNachman9s a*horisms and not in any <ay an attem*t to *rove their veracity1 for <hich there is certainly no need1 nor an attem*t to eC*lain their reasonin+8 s Rabbi Nathan <rites in his introduction to the second editionD FThe actual basis for the Rebbe9s thinkin+ 4 the <ay in <hich he *erceived these insi+hts 4 remains hidden from us8F F ccordin+ly1F he concludes1 Fhad the Rebbe not removed the blinders from our eyes and revealed these insi+hts1 <e never <ould have been able to deduce these *recious *earls of <isdom from the Bible or Rabbinical teachin+s8F The Tcheriner Rav1 in his eC*lanation of the source references <hich he researched Isee belo<J1 concurs1 addin+ that he is only offerin+ the references by <ay of su++estion and *ossibility and not as the definitive source used by Rabbi Nachman as the basis for his a*hor ism8 ll this very much coincides <ith <hat Rabbi Nathan said he heard in the Rebbe9s nameD F;or all the a*horisms of my le*hBet # have a source and # kno< the reasonin+ behind it8 There is1 ho<ever1 one a*horism in the second *art <hose source # kno<1 but <hose reasonin+ # have yet to discover8F fter Rabbi Nathan1 it <as his disci*le1 Rabbi Nachman of Tcherin I-/264-/.:J1 <ho devoted himself to researchin+ the source references of the le*h4Bet Book8 The Tcheriner Rav1 as he <as kno<n1 dis*layed outstandin+ Torah kno<led+e as he added to Rabbi Nathan9s more than one hundred references a**roCimately t<o thousand five hundred of his o<n8 "is monumental effort first a**eared in *rint at the end of the seventh edition1 *rinted in -/7547:1 and has been included in all subseBuent editions until the *resent time8 The neCt additions to the source references of the le*h4Bet Book came more than thirty years later from a most uneC*ected source8 #n -.3/43.1 a +rou* of recently attracted chassidim <ere *lannin+ to re*rint the le*h4Bet Book in Lublin1 Poland8 Much to their sur*rise they discovered that the reno<ned T@addik1 Rabbi T@adok "a)ohen of Lublin1 had *ut his o<n

source references to Rabbi Nachman9s a*horisms Ias <ell as addin+ notes and sources to the Rebbe9s other <orksJ8 O<in+ to the +eneral indifference <hich Breslov !hassidut had encountered throu+hout the years1 it <as of no small im*ort that such a distin+uished scholar should have dis*layed so +reat an interest in Rabbi Nachman9s teachin+s8 #n fact1 <hen Rabbi vraham b9reb Nachman of Tulchin1 a leadin+ Breslov fi+ure <ho <as then livin+ in the "oly Land1 heard about Rabbi T@adok9s additions1 he very much <anted to have this ne< edition of the le*h4Bet Book *rinted in %erusalem8 ;or their *art1 the chassidim in Poland <ere not <illin+ to *art <ith the mit@vah1 and in -.-3 the ei+hth edition <as issued in LublinO <ith the source references a**earin+ on each *a+e for the very first time8 #ndeed1 <hen the ne< edition reached the Breslover !hassidim in Russia1 Rabbi lter Te*liker1 author of Out*ourin+ of the Soul and Restore My Soul Ic Breslov Research #nstitute1 -./3J1 <as Buoted as sayin+1 F888'ho could have believed that des*ite the +reat concealment <hich has enshrouded our country1 there <ould be *recious souls 4 Torah scholars and >od4fearin+ individuals 4 <ho have dra<n close to the Rebbe1 studyin+ his teachin+s and s*readin+ the <ells*rin+s of his <isdom <ithout any assistance from the lon+4time Breslover !hassidim8F ;urther source references for the a*horisms <ere later researched by Rabbi Nathan T@vi )oeni+ and *rinted in his Pituchey !hotem1 B9nei Brak1 -.0/8 Rabbi )oeni+9s <ork cross references all of Rabbi Nachman9s <ritin+s <ith itself1 Rabbi Nathan9s <orks and other Breslov literature8 "is section on the le*h4Bet Book also includes additional references from Biblical and Rabbinical sources <hich <ere thereafter incor*orated <ithin a later edition of the le*h4Bet Book by +udat Meshekh "aNachal8 This *articular edition also contributed somethin+ ne< to the researchin+ of the a*horisms by *resentin+ a number of indices1 includin+ a cross reference indeC for the a*horisms themselves8 ;inally1 the most recent edition of Rabbi Nachman9s le*hBet Book <as *rinted by the Breslov Research #nstitute in %erusalem1 -./68 side from all *revious references1 this edition also includes some additional sources researched by *resent day Breslover !hassidim8 #ts most outstandin+ feature1 ho<ever1 is an entirely ori+inal study of each source reference1 eC*andin+ and eC*lainin+ its relationshi* to the *articular a*horism to <hich it has been a**lied8 This study +oes one ste* further in makin+ Rabbi Nachman9s a*horisms deci*herable 4 if only by <ay of *ossibility and allusion 4 to anyone <ishin+ to a**ly them in *ractice and to understand from <here they <ere dra<n8 This1 after all1 must have been the Rebbe9s intention <hen he told Rabbi Nathan to arran+e and or+ani@e his a*horismsO thereby makin+ it easier for the reader to use The le*li4Bet Book as a handy manual and +uide for *erfectin+ his character traits and attainin+ his s*iritual desires8 On the follo<in+ *a+es <e have translated a fe< eCam*les of the a*horisms to+ether <ith their sources as *rovided by Rabbi Nachman of Tcherin and Rabbi T@adok of Lublin8 PPP EMET -/42-/J 'hen there is no truth1 there is no kindness8 Such a *erson cannot deal kindly <ith *eo*le8 -.J ;alsehood delays redem*tion8 #t brin+s a man9s sins out into the o*en1 thus *reventin+ him from bein+ saved8 23J

Truth redeems from all sufferin+8 2-J *erson should rather die than live and be considered a liar by others8 444 TR NSL T#ON O; SO$R!ES -/J ;or F888there is no truth and no love and no kno<led+e of >od in thelandFI"oshea :D-J8 See ramaic translationD There are none <ho act truthfully and none <ho act kindly8 So that one <ho does not act truthfully <ill also not be kind8 -.J F'hen # <ould have healed #srael1 the sins of Efraim <ere uncovered 888 because they commit falsehood888F I"oshea 7D-J8 'hen # <ant to redeem and heal their sins1 it <as revealed to Me that they have continually been false8 23aJ F888# <ould have redeemed them1 but they s*oke lies a+ainst meF I"oshea 7D-5J8 RashiD # <ould have redeemed them 4 # <anted to redeem them from sufferin+ 888 and they s*oke lies a+ainst me8 That is1 ho< can # redeem them from sufferin+ if they s*eak falsely8 23bJ FSim*licity and u*ri+htness <ill *reserve me888 O9>od1 redeem #srael from all his sufferin+F IPsalms 26D2-422J8 EC*lanationD sim*licity and u*ri+htness 4 throu+h my sim*licity and u*ri+htness ItruthJ # <ill be *reserved1 and because of this1 >od <ill redeem #srael from all its sufferin+8 23cJ FBut as for me1 # <alk in my sim*licityD redeem me and be +racious <ith meFIPsalms 20D--J8 EC*lanationDl <alk in mysim*licity ItruthJO and because of this1 redeem me and be +racious <ith me8 23dJ F888(ou redeemed me >od1 Lord of truthF IPsalms 5-D0J8 EC*lanationD (ou redeemed me 888 because of the truth8 2-aJ FBut it dis*leased (onah 888 nd he *rayed to >od888#sn9t this <hat # said19188foritis better to die than to live9 F I(onah :D-45J8

RashiD #t dis*leased (onah 4 that the nations <ill say that # am a false *ro*het8 #sn9t this <hat # said 4 they <ill consider me a liar8 2-bJ 'hen !honi "aMaa+at a<oke after a seventy year slee*1 no one <ould believe him that he <as !honi8 "e asked to die8 $*on hearin+ this1 Rava saidD This is the eC*ressionD F *erson <ants to have his com*anions Ktreat him <ith res*ectLO if not1 he9d rather die8F ITa9anit 25aD Rabbi T@adok "a)ohenJ8 PPP " TAL !" " -4/ -J nyone <ho *ro*erly tithes his <ealth loses nothin+8 2J ttach yourself to a successful *erson and you <ill succeed8 5J blessin+ is only found on that <hich is hidden from the *ublic eye8 :J Success is "eaven4sent8 6J *erson to <hom K"eavenL has +ranted *ros*erity but does not succeed <ill after<ards find it difficult to do so8 0J The endeavors of Torah scholars receive an immediate blessin+8 7J Torah study is *articularly *ro*itious for success8 /J 'hen a *erson doesn9t leave a *iece of bread on the table Kafter his mealL1 he <ill never see the si+ns of blessin+8 .J By returnin+ to >od in re*entance1 you <ill be able to earn your livin+ easily8 -3J One <ho fulfills1 F(our nei+hbor9s money should be as *recious to you as your o<nF I vot 2D-2J1 merits *rayin+ <ith an attentive heart8 --J So +reat is the value of livin+ from the fruits of one9s o<n labor that a *erson <ho does so can reco+ni@e >od9s +lory in a <ay <hich even the an+els cannot8 444 -J Rabbi Levi the son of !hina saidD nyone <ho tithes his <ealth as he should1 loses nothin+ I(erushalmi Terumot :D5O Eyn (aakov M50J8 2J Rabbi kiva instructed his son1 Rabbi (ehoshua1 on seven thin+sD 888 and do business <ith someone <hose fortune is +oin+ +ood8 To <hich Rav Pa*a addedD ?on9t sell to him or buy from him1 rather1 become his *artner IPesachim --2aO Eyn (aakov M:7J8 5J

Rabbi (it@chak saidD blessin+ is only found on that <hich is hidden from the *ublic eye ITa9anit /bO Eyn (aakov M2:J8 :J Rabbi (it@chak saidD #f a *erson tells you1 F# <orked hard but did not succeed1F don9t believe him8888 This a**lies to Torah study1 but in business1 KsuccessL is "eaven4sent8 nd even in Torah study1 Kthis *roverbL only a**lies to attainin+ com*rehensionO the ability to successfully retain one9s studies is also from "eaven Ime+illah 0bO Eyn (aakov M 0J8 6aJ Rabbi bba the son of Pa*a saidD Once the door has been shut1 it is not soon o*enedH RashiD a door shut on a *erson9s success is not soon o*ened eCce*t for those <ho increase their *rayers IBaba )ama /3bO Eyn (aakov M25J8 6bJ Rabbi cha saidD nyone <ho encounters misfortune <ill after<ards not Buickly find +ood fortune IBaba Batra -2bO Eyn (aakov M23O Rabbi T@adok "a)ohenJ8 0J baya saidD The endeavors of Torah scholars receive an immediate blessin+ IBerakhot :2aO Eyn (aakov M-37J8 7J Rabbi (ehoshua the son of Levi saidD #t is <ritten in the Pentateuch1 re*eated in the Pro*hets1 and tau+ht for the third time in the "a+io+ra*haD F nyone <ho is dili+ent in Torah study *ros*ers financiallyF I vodah Aara -.bO Eyn (aakov M:0J8 /J Rabbi Ela@ar saidD 'hoever fails to leave a *iece of bread on his table <ill never see the si+ns of blessin+ I6anhedrin .2aO Eyn (aakov M-:3J8 .J F888these forty years1 >od1 your >od has been <ith youOlochasarta davar 4you lacked nothin+F I?euteronomy 2D7J8 nother eC*lanation of lo chasarta ? V RD there <as nothin+ lackin+ in the <orld8 nd <hat had been lackin+G Teshuvah 4 re*entanceH s it is <ritten I"oshea -:D5J1 FTake <ith you <ords 4 ?9V Rim 4 and return to >odF IShemot Rabbah1 2-D-3J8 EC*lanationD nd <hat had been lackin+ beforehand that the verse no< says1 Fyou lacked nothin+FG TesliuvahH This can be understood in t<o <ays8 (ou lacked nothin+ because you lacked no ?9V R1 i8e8 re*entance8 Or1 you lacked nothin+ 4 you had all you needed for your livin+ eC*enses8 -3J nd %ob said1 FThou+h there is nothin+ stolen in my hands and my *rayers are *ureF I=ob -0D-7J8 But %ob1 in <hose hands there <as nothin+ <hich did not belon+ to him1 his *rayers <ere *ure 888 nd ho< do <e kno< that anyone <hodistances himself from theft1 his *rayers are *ureG This can be seen from the verse1 F"e that has clean hands and a *ure heart888F IPsalms 2:D:J1 after <hich it is <ritten Obid8 640J1 F"e <ill receive a blessin+ from >od888 This is the +eneration of those <ho seek "im Kthrou+h *rayerL F IShemot Rabbah1 22D5J8

Thus1 a *erson <ho distances himself from theft and his nei+hbor9s money is as *recious to him as his o<n1 his *rayers are *ure and he merits *rayin+ <ith an attentive heart8 --J Rabbi (ehudah saidD 'ho *raised >odG The childrenO those KchildrenL Pharoah <anted to have thro<n in the river8 They reco+ni@ed the "oly One8 "o<G 'hen the %e<s <ere in E+y*t1 the=e<ish <omen <ould +o out into the fields to+ivebirth8 They <ould then leave the ne<born baby in >od9s hands8888 Rabbi (ochanan addedD The "oly One1 as it <ere1 descended in all "is +lory and *rovided each baby <ith t<o stones from <hich to nurseO one stone *rovidin+ oil and the other honey8888 'hen the %e<ish Peo*lecame to the Red Sea1 it<as thesechildren <ho reco+ni@ed the"oly3ne1 sayin+ IECodus -6D2J1 FThis is my >od and # <ill *raise "im8F Rabbi Berachya saidD !ome and see ho< +reat <ere those <ho <ent do<n into the Red Sea8888 The !reatures <ho carry the ?ivine !hariot cannot reco+ni@e >od9s ima+e1 but those <ho crossed the Red Sea1 each one *ointed <ith his fin+er1 sayin+1 FThis is my >od and # <ill *raise "imF IShemot Rabbah1 25D/1 -0J8 nd1 earnin+ one9s livin+ is like s*littin+ the Red Sea8 EC*lanationD The children <ho benefited from the t<o stones in their hands one9s o<n labor 4 <ere the ones <ho merited reco+ni@in+ >od9s +lory1 <hich even the an+els 4 the !reatures <ho carry the !hariot 4 are inca*able of reco+ni@in+ and kno<in+8 nd1 earnin+ earnin+ one9s livin+ is like s*littin+ the Red Sea1 as in the <ords of the Sa+es1 FK>od9s *rovidin+L a *erson <ith his livelihood is as +reat Ka miracleL as the s*littin+ of the Red SeaF IPesachim --/aJ8 Thus1 those <hoen=oythefruitsof theiro<n labor 4 like those <ho <hen they crossed the Red Sea said1 FThis is my >od and # <ill *raise "imF 4 can reco+ni@e >od9s +lory8 PPP Rabbi Eliahu1 the reno<n >aon of Vilna1 is re*orted to have eC*ressed his desire that those <ho study halakhah do so from <hat is kno<n as the Shulchan rukh "a>edolim1 <ith its numerous +losses1 rather than from the many abrid+ed versions of %e<ish La<8 "e reasoned that by studyin+ abrid+ed versions1 <hich only offer a final decision on ho< the la< is to be *racticed1 the student <as more likely to for+et8 Studyin+ the more com*rehensive <orks1 ho<ever1 enables the student to follo< the reasonin+ behind the le+al decision and to refer to the source on <hich it is based8 This not only *rovides better understandin+1 but also enables one to retain that <hich he has studied8 PPP Rabbi vraham Sternhart@ <ould often sayD FEach and every a*horism of the le*h4Bet Book reBuires study and serious analysis8 They are the very basics of the Torah and <ondrous morsels of <isdomO insi+hts and revelations filled <ith intelli+ence and the kno<led+e of >od <hich the ncient of ?ays had concealed8F ccordin+ly1 Rabbi vraham <ould re*eatedly encoura+e Breslover !hassidim to look into and investi+ate the source references <hich his +randfather1 the Tcheriner Rav1 had researched and <hich no< a**ear alon+ <ith the teCt8 By concentratin+ on the verses and Rabbinical teachin+s in conteCt1 it becomes *ossible to some<hat com*rehend their hidden as*ects8 This <ill cause the a*horisms to enli+hten all the more8

+LOSSAR)
The <ords in this +lossary have been defined accordin+ to conteCt8 They have been italici@ed only once1 <hen first a**earin+ in the teCt8 Agga4ahD the non4le+alistic *assa+es of the Talmud aravahD <illo< branchO one of the ;our S*ecies s*ecial to Sukkot BD eBuivalent to the "ebre< letter be5 <hich can also be read ve51 hence interchan+eable <ith the En+lish letter v as in Marriage B2 Bir6ha5 (a'a7onD blessin+s recited after meal containin+ bread 4aa5D kno<led+e1 a<areness e5rogD citron fruitO one of the ;our S*ecies s*ecial to Sukkot ha4asD myrtle branchO one of the ;our S*ecies s*ecial to Sukkot ha"a6hahD %e<ish La<1 the fundamental codification of <hich is the Shulchan Arukh (a""e"D *rayer eCtollin+ >od9s *raise recited on holidays and the Ne< Moon hav4a"ahD series of blessin+s recited at the close of the Sabbath se*aratin+ it from the siC days of the <eek hitbodedutD seclusionO *rivate *rayer and meditation 4 a ma=or *rinci*le of Rabbi Nachman9s teachin+s 6oheinD %e<ish *riest descendin+ from aron "!"avD a *alm branchO one of the ;our S*ecies s*ecial to Sukkot magi4D a "eavenly teacher ma7a"D fortuneO a +uardian an+el mi6vahD a *ool for ritual immersion D eBuivalent to the "ebre< letter peh <hich can also be read fay1 hence interchan+eable <ith the En+lish letter #eh as in Divine Remedy -pos6imD !odifiers of %e<ish La< seg!"ahD talismanO The %e<s are kno<n as the !hosen Peo*leTAm Seg!"ah8 This is similar to the kno<led+e that doin+ a certain thin+ <ill *rove *articularly *ro*itiousTa seg!"ahTfor curin+ some disease8 That this could be so is true even thou+h the natural order of thin+s <ould not necessitate its ha**enin+O a se+ulah bein+ beyond the dictates of nature8 This is not somethin+ <hich man9s mind can +ras*8 #n a similar vein1 >od selected the %e<ish Peo*le as

"is chosen nation8 This1 even thou+h man9s understandin+ cannot com*rehend ho< >od could Kor <hy "e <ouldL have chosen one nation from all others ILikutey Moharan #1 2-D.J She6hinaD >odUs ?ivine Presence Sh!"chan Ar!6hD codification of %e<ish La< by Rabbi (osef )aro Isee ha"a6hahJ Shema )israe"D IDeuteronomy 0D:4.J the daily *rayer *roclaimin+ >odUs unity 5i66!nD restoration or rectification of s*iritual blemish Ti66!n Cha57o5D the Midni+ht Lament for the destruction of the Tem*le