Sefer Hamidos - Aleph Bet Book - Book of Traits

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2017-02-18T20:52:00.000-08:00

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Na Nach Nachma Nachman MeUman!

קרי WANTON EMISSION OF SEED (unintentional, unless otherwise stated): BOOK TWO

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SECOND BOOK:

1. Drunkenness causes exile, also it causes releasing seed wastefully.

2. Ridicule comes through wanton emissions.

3. Speech that a person half-pronounces -- in that he does not enunciate the words clearly -- this is an aspect similar to the aspect of wanton emissions.

4. One's children die, G-d forbid, through (lit. seeing – meaning having or experiencing) wanton emissions.

5. A GREAT RECTIFICATION FOR A WANTON EMISSION G-d forbid, to say these ten chapters of Tehillim (Psalms) on the same day that it occurred to him G-d forbid, and these are them (listed here; number of the chapter with words from the beginning of the chapter):

16 “Mikhtam liduvid”,

32 “Liduvid maskil ashrei”,

41 “Ashrei maskil el dul”,

42 “”Ki-ayal taarohg”,

59 “Lamnatzayach al tashkhais”'

77 “Al Yidusun”,

90 “Tefilah liMoshe”,

105 “Hodu Ladon---oy keeroo”,

137, “Al naharos Buvel”,

150 “Hallilu Ail Bikudshoh”

Be assured, that these ten chapters are very very propitious for the rectification of this sin, and one who is careful to say them as described above, does not need to fear anymore whatsoever, for certainly it will be rectified by this, for they are a very great rectification.

(t.n. The Tikkun Klalli – General Rectification - is usually included at the end of the book).

קרי WANTON EMISSION OF SEED (unintentional, unless otherwise stated): BOOK ONE: 5-10 (end)

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5. A person should not eat at the table of a tzaddik before he has immersed (in a mikva to purify himself) from his emissions.

6. Rejoice in the good that comes upon the tzaddikim, and this is a rectification for emissions.

7. Through mockery, comes the impurity of wanton emission.

8. Wanton emission comes from lightheadedness.

9. Wanton emission comes as a result of eating garlic and eggs.

10. Also as a result of pointless speech and foul language.

קרי WANTON EMISSION OF SEED (unintentional, unless otherwise stated): BOOK ONE: 1-4

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1. Emission of seed comes through talking about promiscuity, and also through that which one fell from his faith.

2. One who (intentionally) releases seed wastefully, in the end goes naked.

3. Through depression, one comes to having (lit. seeing) a wanton emission.

4. One who avoids eating food whose kashrut (kosher status) was (for what ever reason, found questionable and was deemed necessary to be) asked to an authority, he is saved from the impurity of wanton emission.

התבודדות HISBODIDUS (seclusion – often inferring to be alone in communion with the Lord): Book two

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SECOND BOOK:

1. The conversation that one conducts (privately) between him and his Creator, this conversation is made afterwards into a redemption and salvation for his children.

התבודדות HISBODIDUS (seclusion – often inferring to be alone in communion with the Lord): book one

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BOOK ONE

1. One who isolates himself and separates himself from others, they attend to him from Above (t.n. Rabbi Nachman of Ttcherin's references show clearly that this attention from Above is to redress the persons sins. Examining the word Rabbainu used – 'mizdakek' in the holy books of the Torah, show that in fact this word is used to invoke action of obligation and redress, Rabbi Nachman of Tcherin who was a very holy, accomplished, knowledgeable Torah scholar, and also very much familiar with the traditions and teachings of Breslov, obviously was on the in on the meaning here. However a quick look at present day understanding of this maxim shows a complete misunderstanding – it is taken as a positive thing, as purification or some sort of grace. This misconception is based on the common knowledge of the high regard Rabbi Nachman of Breslov had for hisbodidus – secluding one's self in communion with G-d. However, just like in the second entry here on hisbodidus, where Rabbi Nachman of Breslov reveals that there is a way that hisbodidus can be harmful, so here too Rabbi Nachman is revealing that if in addition to one's hisbodidus he generally separates himself from people, this will bring upon him judgment and redress G”F. See Ramba”m, Laws of Repentance, 4:1 that seperating one's self from the public prevents one from repenting.

Also see Sichos HuRan, the conversations of Rabbi Nachman 81, that if a person would be completely alone, even though he may be bombarded with bad thoughts and even sin G”F, he would be filled with remorse and eventually would turn to a truthful path. However in the continuation of that teaching Rabbi Nachman seems to explain that this isolation is just to the exclusion of bad or misguided people.

Also see Sicho HuRan, the conversations of Rabbi Nachman 77, that a person has in himself elements of representation of all the 70 nations, and when a person is alone and not at peace with himself he can go crazy from the internal schism of these elements. However when a person is with others, the elements are spread out and championed accordingly to the other people who are most similar – free quick synopsis).

2. Through isolating oneself and setting one's heart wantonly, one comes to anger.

שנה SLEEP:

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SECOND BOOK

1. One who has more holiness, he is further away from sleep.

2. Through excessive sleeping and slumber, one is pushed out of the Merkava of Holiness (t.n. the chair of the Divine Presence), one's face changes, and one's G-dly image is corrupted.

3. The fifteen Songs of Ascent that are in the book of Tehillim (Psalms chapters 120-134) are propitious to annul sleep.

4. One who is unable to sleep should bring to mind faith in the Resurrection.

לשון הרע SLANDER: book 2

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SECOND BOOK:

1. Through slander, one is caught and incarcerated.

לשון הרע SLANDER: book 1: 19

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19. Due to slander, plagues (t.n. This might refer specifically to leprosy) come upon him, and his sins are magnified till the heavens, and it is fitting to stone him.

לשון הרע SLANDER: book 1: 9- 18

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9. From slander one is saved through truth.

10. When one guards himself from slander, he will also not contemplate bad on his fellow.

11. One who does not accept slander about a Tzaddik, through this he will merit to be counted among the tzaddikim.

12. Coarseness brings a person to speak disparagingly about others.

13. Slander, one doesn't say until one comes to denying the core of faith and sinning in the Heavens and earth.

14. It is permissible to say slander about one who causes strife.

15. One who says false slander on his fellow (lit. lets out a bad reputation – based on a lie), he doesn't ever get forgiveness.

16. Through slander, one cannot receive the countenance of the Divine Presence.

17. One who says slander, and one who listens to it, it is fitting to thrown him to the dogs.

18. A rectification for slander is the recitation of the (passages describing the) incense-offering.

לשון הרע SLANDER: book 1: 1- 8

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1. One who slanders, the Holy One Blessed is He says to the Official of Hell, "I am on him from above, and you are onto him from below." His remedy is to engage in Torah and humble his self opinion. Also through this he will not come to slander.

2. Through slander, one enlarges his sins to the proportion of the three sins (t.n. i.e. the three most serious categories: Idol-worship, sexual sins and murder).

3. A matter said in the presence of the person being discussed, or in the presence of three listeners, are not accounted as slander.

4. This slander, even though it should not be accepted (outright as true), it warrants suspicion.

5. One who speaks negatively about the People of Israel, in the end he will be have illness on this mouth.

6. When there is not love between the Jewish People, gossipers are made, and through gossipers, scoffers are made.

7. People who love one another, it is permitted for them to tell each other things they heard from someone else, and the one who hears is permitted to accept his words, and this does not constitute slander.

8. Through slander, a man does not have desire to learn (Torah), also he derides the Tzaddik.

עברה SIN:

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1. There are sins that the place (/location) instigates.

2. Someone who commits a sin in order to anger (G-d, not for self gratification): In the end, he will be derided in the eyes of others, and he will be enraged at them.

בושה SHAME: 35- 37 (end)

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35. Do not embarrass one of the nation who is committed as you are to the Torah and Commandments. However, it is permitted to humiliate a sinner, and to verbally abuse him.

36. All the gates (t.n. Of prayer) are closed, save the gate of one verbally abused.

37. All things are punished by a messenger, except for verbal abuse, and the Curtain is not locked before it (t.n. i.e. they are very much in the so to speak Divine line of site until G-d carries out retribution).

בושה SHAME: 28- 34

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28. It is a mitzva to publicize evildoers.

29. One who is abashed will not readily sin.

30. One who does not have the quality of abashment, it is certain that his forefathers did not stand on Mount Sinai.

31. It is better (lit. easier or more comfortable) for a man to throw himself into a fiery furnace so as not to humiliate his fellowman in public.

32. When your friend humiliates you, agree with his words.

33. One who embarrasses (lit. whitens – because when a person is embarrassed the blood rushes out of his face) his fellowman in public, it is as if he spilled blood, and he descends to Hell and will not rise.

34. It is better (lit. easier or more comfortable) for a man to have relations with a woman who might be married than to humiliate his fellowman.

בושה SHAME: 20- 27

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20. When someone humiliates you or laughs at you, it is certain that you humiliated his forefathers.

21. When everyone is humiliating you and causing you pain, be silent and do not leave your house (lit. from the entrance of your house).

22. When you are being humiliated, give charity.

23. Through charity, you will merit to the quality of abashment.

24. Humiliation of a king: The Holy One Blessed be He punishes even a nation that humiliates a different king of a foreign nation.

25. A sinner will be humiliated in the World to Come before his teachers (/rabbis. alternate text: forefathers).

26. One who humiliates a Torah scholar will have no healing for his wounds.

27. It is proper that when hearing from a friend a falsehood not to jump and embarrass him, rather hint to him with a motion, so that his friend will recognize that it is not so.

בושה SHAME: 14- 19

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14. When shame comes upon a person, it is certain that he does not have the quality of trust (in G-d).

15. One who digs a pit, in the end he will be shamed (to whatever degree), and sometimes the matter causes him to become the subject of gossip among people.

16. Through having trust (in G-d), shame will not come upon him.

17. One who steals from the poor, shame comes upon him.

18. When a person cusses and embarrasses you, and he is not your enemy, carry and bear the shame, for it is certainly from Heaven that he should berate you. And by this shame, you will be hidden and concealed from the satan, who hates you and is always overbearing upon you and accusing you. Through this shame that you bear from one who is not your enemy, through this the enemy, the satan, will not overbearing on you.

19. Through adulation, you will become an object of derision amongst the (gentile) nations, and the (gentile) nations will curse you and be enraged at you.

בושה SHAME: 7-13

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7. When shame comes to you, it is only that you should repent for the sins that you commit carelessly (lit. tread on with your heel).

8. Also, shame comes when you rejoice in the pain of your friend.

9. Envision the letters of "Belief" (in Hebrew, Emunah, spelled אמונה) and through this there will not come upon you any shame.

10. Someone who needs to give over a collateral to procure a loan, it is certain that these items which were pledged were contemptible in his eyes in another life.

11. When some shame comes upon a person, he should expect a salvation.

12. One who wants to be shamed (t.n. Or feel ashamed) should envision the image of his mother.

13. Through giving charity for the sake of Heaven, you will come to the trait of abashment.

בושה SHAME: 1-6

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1. One who humiliates his friend becomes mute and forgets (t.n. In the location cited the person forgot his learning).

2. It is permitted to embarrass the rabbis who lease the rabbinate for the sake of conceit, and it is appropriate to disgrace them, and to make light of their honor, and one should not stand for them, and they should not be called "Rabbi", and the prayer shawl on them is like a mule's saddle.

3. It is better to annul one's Torah study than to humiliate a Jew.

4. One who humiliates a Torah scholar, or one's friend in front of a Torah scholar, is an 'apikohrus' [apostate]. He is also called one who is brazen faced against the Torah.

5. The garment of a righteous man atones for the spilling of blood.

6. When people insult you, fast and weep.

שבת SHABBAT (the Sabbath):

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SECOND BOOK:

1. The Torah, the tithes and the Shabbat, they give material life as well.

2. One accustomed to cursing, through this he will not have (appropriate) clothes for the Shabbat.

3. In a city where they guard themselves from going beyond the Shabbat boundary (2000 amot beyond the last houses), through this the meat is cheap.

4. Through observing the Shabbat one draws upon oneself the light of the Messiah, also through repentance.

5. Through observing the Shabbat, one is like a son who comes clean before his father, and his father fulfills his wants. Also, he decrees, and G-d enacts. Also, the principle reward for his good deeds is preserved for the World to Come, and (in the meantime) he benefits from their dividends.

נאוף SEXUAL IMMORALITY: book 2: 17-19 (end)

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17. One who self appoints himself to a position of authority through this his daughter becomes a prostitute, G-d forbid.

18. Accountants*, for the most part, are full of promiscuous lust (*t.n. This is definitely the accepted understanding, however the Hebrew word here for accountants can alternatively be understood as people who make calculations – as in Kohelet 7:29, but there the verse says “many” so it would be a long stretch to suggest this usage here, especially since if anything this term could be used in the positive – as in Zohar Korach 178 – referring to people who make a daily self-accounting of their conduct).

19. One who does not look upon women merits that his descendants will compile commentaries on the Torah.

נאוף SEXUAL IMMORALITY: book 2: 12-16

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12. Danger on the roads comes as a result of sexual impurity (lit. violation of the covenant). A hint for this from the Torah: "my going and resting you have encompassed (t.n. meaning - have complete knowledge and control) etc." (Tehillim 139:3) [these Hebrew words can also be translated as my seed you have scattered - thus hinting that by the scattering of one's seed, i.e. sexual impurity, one's travel will be endangered].

13. A woman who is accosted for sex, even if she did not actually have relations, the request itself leaves an impression upon her.

14. One who shuts his eyes to avoid seeing evil, through this he is saved from humiliations.

15. Through forbidden sexual relations comes murder.

16. Through sexual relations with non-Jews (lit. the nations) comes apostasy.

נאוף SEXUAL IMMORALITY: book 2: 7-11

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7. All who guard their sexual purity (lit. covenant) merit to understanding the seventy languages that are hidden in the Torah.

8. It is forbidden to judge favorably one who has transgressed with homosexual relations.

9. Parnassa (livelihood) is according to the marital match.

10. An unoccupied man who is not involved in any occupation, through this his sexual desire abounds, and he constantly speaks filthy words.

11. Someone who guards his sexual purity (lit. covenant) is permitted to rejoice when he sees the fall of his enemies.

נאוף SEXUAL IMMORALITY: book 2: 1-6

2013-03-03T03:10:00.000-08:00

SECOND BOOK:

1. Through promiscuity, one falls into incarceration or to the sickness of feet pains. Also a student who has not achieved (the level) of instructor (- in Jewish law, and even still goes ahead) and rules, suffers this fate, also destructive spirits dominate him.

2. Through discord, one falls into sexual lust.

3. Through sexual relations on days that relations are forbidden, through this one falls into imprisonment.

4. Through sexual lust comes constipation, and from constipation comes leprosy.

5. Through favors one does for others, sexual lust is annulled, and so the opposite.

6. Guarding sexual purity (lit. the covenant) is the source of the blessings.

נאוף SEXUAL IMMORALITY: book 1: 49-57 (end)

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49. Through promiscuity, one destroys the memory.

50. Through promiscuity, sense of shame departs.

51. Through overeating, one comes to promiscuity.

52. When a man commits a sin, afterwards he is pained due to the spark (of holiness) within him. But when a man violates his sexual purity (lit. covenant), he is not pained afterwards, for the spark has already left him.

53. One who does not despoil his sexual purity (lit. covenant), through this he has memory (t.n. See above 40 and 49).

54. Promiscuous thoughts come as a result of false oaths.

55. Someone who serves as a guarantor for a wicked person becomes promiscuous.

56. One who destroys his path (t.n. Euphemism for wasting seed) through this the wallet is penniless.

57. Through sexual immorality comes murder.

נאוף SEXUAL IMMORALITY: book 1: 41-48

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41. A repair for releasing seed in waste – that he should make efforts to bring people back in repentance.

42. One who guards sexual purity (lit. covenant), even if he does not have ancestral merit, the Holy One – Blessed is He, grants him merit.

43. Through inadequate faith come promiscuous thoughts.

44. Through the sin of witchcraft and promiscuity, the Tzaddik passes away.

45. The offspring of sexual offenders will become in need of witchcraft.

46. Offspring born through witchcraft will be promiscuous.

47. Sexual offenders, for the most part, oppose the righteous.

48. One who spills his seed in vain, it is as if he brings his children as a sacrifice to idol worship, and also he is judged by stoning.