160. One must learn from the Yetzer Hara that just as he (people) have such a tremendous passion for stupid pleasures – must I have for the true.
161. Who Is Wise – Who Learns From Everyone – – Even from the Yetzer Hara – then the Yetzer Hara becomes a Yetzer Tov – this is the meaning Who Is Strong, Whoever Conquers His Yetzer – Not Kills but conquers under his power to serve God.
162 If you desire to do a Mitzvah ignore the Yetzer Hara who tells you that through this you will come to arrogance – No, do the Mitzvah – and if you find it giving you arrogance, work very hard to do it altruistically, and in the end (of the Mitzvah, so it will be- so again, do the Mitzvah – worry not about becoming arrogant, just try.)
163. A Great principle is never not do good because you are worried that it might cause arrogance or your intentions aren’t pure – when you do good above, you make a pure vessel (and if I understand correctly ED.) your pure intent is the inner light (so you end up with a beautiful light in a beautiful container – so worry not about perfection.)
164. The Yetzer Hara knows it cannot tell you not to study – then you will think, you will appear worthless in others eyes – rather he tells you not to study things that matter – that will cause you to fear God, and the Jewish laws.
165. It is impossible to do but good without ulterior motives – one must do good even saying I am doing this selfishly (which gives us the oopmh) and then toward the end, do it selflessly.
166. When we all individually redeem ourselves from our Yetzer Hara (perhaps through this mechanism, to do things both with our Yetzer Tov and Yetzer Hara – not to worry about perfection, just doing what we know is good) then the infinite redemption will come.
167. It is well-known in everything even wood and stones there are holy sparks of Divinity – even in a sin – what is the spark – the spark is the Teshuva (repentance) when one does repentance, one elevates the Divinity that gave life to the sin.
168. [It should be mentioned that based on the teachings of the Rebbes we do not engage in fasting rather charity for sins]
The main goal of fasting is repentance (Teshuva) also one should not become arrogant from the fast – even a single person who does Teshuva, the entire world is forgiven – as this is the case, rejoice in any pain that the fast causes – – for certainly a great thing is being accomplished – – think that the purpose of my fast is to bring pleasure to my Creator – and in order to lessen the pain of the Shechina, I am accepting upon myself pain – and therefore serve God with joy – and the Shechina will assist me as it assists any ill person – and God will help.
When one fasts, one’s intention should be: Woe to me that due to my foolish lust and ego I have angered the Great and Holy King – therefore I wish to pain myself, to break my lusts and ego – and I will cause above that the servant will serve His master, the maid her mistress – and to fulfill the Mitzvah of Teshuva – and I desire to cause pain to myself in order that I can serve God in truth and with a full heart, in love and fear – in order for his oneness to be upon me – therefore I wish to pain myself – and to offer myself as a sacrifice to God – “who am I and what am I worth, that I should offer my fat and blood and body and soul and power and heart and limbs to Him…” – Before the master and creator of all universes – all universes were created though his words – and all is like nothing before Him – how much more so, I am like a worm and dust – and my only hope is to ask from His Holiness to allow me to offer to Him sacrifices – and it is fortunate that I rejoice tremendously that I have merited to cause my body and soul to give Him pleasure – and furthermore that this can cause that my Yetzer Hara should be subdued before Him – and I wish to fast as I have pained the Shechina and God – and to ease His suffering I shall cause to myself suffering – what is my little suffering compared to the tremendous suffering I caused Him, for so many years… – I can only ask of His Holiness to supervise my pain, to remove pain from the Shechina – and to remove from us the Kelipah through my suffering – and I will cause above that all the Kelipas will be removed from the Shechina – and she will be purified and unify with her husband with a complete oneness – with love and mercy – and the unity will be from above to below through the pain – from the head to the heart, and from the heart, to the ego – and His effulgence, should come also onto me.And I am certain in God that He creates everything with His words – something out of nothing – and all before Him as non-existence – and He supervises everything to give them life and energy – and how much more so that He can give me energy – and He will watch over me with His kindness – and save me – that the Yetzer Hara will not cause me to sin in anything – it will not tell me I am weak and I cannot concentrate on Torah study and her many seductions – therefore I ask from Your Holiness to grant me strength – and protect me from all things that disturb me from your service – from my side, I feel this not as pain, as all comes from God – however on my own power, I could never fast – and I give myself over to the Creator of all universes through speech – to accept upon myself all the pain and humiliation, just for the sake of His Holy Name – and I wish to fulfil what the verse states, “You should be Holy” – and I am certain on His kindness that I will be able to faithfully serve Him – and He will assist, that no man should know about my actions (fast) – I fear not weakness due to the fast… – for in any event without fasting many fall ill (and hence are weak) – furthermore the Shechina can assist the ill – and He will certainly assist me too- and I go in the way of others and I veer not off, at all – and our sages say, “Whoever is greater than his friend, his Yetzer Hara too” – and because I veer not, I can trust in God; as it states, “Trust God and do good” – for on Mitzvos one may rely on God – and it says, “Those who trust in God will receive strength” – also say our sages, that one who dies from Teshuva this is a good sign – and possibly without this I would have to be Misgalgel from my sins (reincarnate) and as I did not serve God primarily with love and fear – and also they say “Worry not about tomorrow’s fear” – and therefore the fast is not called veering off the normal path – and I can trust in God to strengthen myself to be able to fast.
Ki sisa 5751
The job of Moshe Rabeinu is to take an otherwise ethereal belief – and manifest it within the Jewish people.
This is also the secret of sacrifices which today is accomplished through prayer.
- Whenever something God forbid bad happens to you, recall that within all is God – there is a positive purpose (and this will cause the pain to cease.)
- The Divine names of Sag and Ban are a remedy for anger.
- God said to Yaakov, “I will go down with you to Egypt and I will uplift you (out of there.)”
“I” refers to the Shechina which is a ladder from earth to heaven – as the Zohar says “this is like a person who goes down into a pit and he needs to take a ladder to climb out” – this is the meaning of the words “I will go down with you to Egypt” namely the Shechina and I will uplift you, namely, through the Shechina you will be able to get higher – and most importantly, you will have the great merit of uplifting lost souls.
Note 5. By recognizing that all comes from God, this itself turns the negative to positive – in fact one should pray to God, to be able to realize this.
Note 7 When a person connects themselves not to the event, but the inner Divine intent this transforms.