“The flaw in the covenant”?

Why is this serious at all?

The seriousness of the sin of ejaculating for nothing

The Sages (Nida 13:1) explained the seriousness of the sin of ejaculating for nothing, which is punishable by death, and is like shedding blood, and practicing idolatry. And in Mas’ Kala (1:19; Kala Ravati 2:6) they added that he has no share in the world to come.

In the Zohar they further explained that ejaculating for nothing is the most serious offense. Zohar Bereshit Kafah, 1: “And behold: In all these sins by which a man is defiled in this world, the sin by which a man is defiled more both in this world and in the world to come – he who spills his seed for nothing and releases his seed for nothing on his hand or foot, and is defiled therein), how much more so did He say (Psalms 5:5): For God does not desire evil, neither will He drive away evil. For this reason He does not enter the veil, nor does He see the face of the Ancient of Days (for this reason He does not enter the veil, nor does He see the face of the Ancient of Days). How many times have we heard, it is written here: "He will not provoke you to anger," and it is written (Genesis 38:7): "And the firstborn of Judah was evil in the sight of the Lord." And because of this it is written (Isaiah 1:15): "Your hands are full of blood. The one who shares it deserves to be called a man, and he is purified from the evil way of the Lord, and his hands are made to intercede in his intercession for the Lord." (Blessed is the lot of a man who fears his Lord, and keeps himself from the evil way, and purifies himself to strive in the fear of his Lord)."

Zohar Bereishit Rit, 2: “This is what you will find, whoever sends forth his seed in vain is called evil and does not see the face of the Shekinah (for we have learned that whoever sends forth his seed in vain is called evil and does not see the face of the Shekinah), as it is written (Psalms 5:2): God does not desire evil, neither will he drive out evil from you, and it is written (Genesis 38:7): And Er, the firstborn of Judah, was evil. Of here: Woe to the wicked (Isaiah 3:11) – Woe to him who is guilty of evil, who has made his bones evil, for the work of his hands is done to him (Isaiah 11) – to eat, not And all of them are slain, and the one is not slain (and they all rise, and he does not rise) – and why is it that the rest of the guilty ones killed the sons of the bearer, Ta Hezi: All of them are slain and he did not kill, what is the reason (and you ask, and if you say the rest of the sinners who murdered people, how did they say only about the destroyer of their seed that he does not rise) did they not kill the sons of the bearer, and the one who killed was actually built, like a slayer (and he answers, they killed other people and this killed his sons actually and shed much blood 1). Ta Hezi: In the rest of the guilty ones, is it not written (Genesis 38:10): And it was evil in the eyes of the Lord, and here it is written: And it was evil in the eyes of the Lord that he did, what is the reason? Because it is written (Ibid. 9): And he destroyed the land. See also Zohar Pakudi Rasag, 2.

According to these things, Sh”A wrote in the book of Proverbs 23:1: “It is forbidden to take out a layer of semen for nothing, and this sin is more serious than any other offense in the Torah”.

The latter have extended the seriousness of this sin. And Z”A Shadi Hamed (As”D of Ishusot 1:33): “With regard to the corruption of semen, it is known that its prohibition is greater than any other offense in the Torah, as he said in Sh”A 6”A; 23, and the sages of Shas, Midrash, and Zohar HaKadosh have sailed in many places to speak in condemnation of this evil deed, and the sages of morality have cried out that it is a crime against men, as is well known, and that the two sons of Z”A were evil in the sight of the Lord. And they killed them, and those who demand records said: Everything depends on fate (in ejaculating in vain), that all the troubles that come upon a person are due to this sin. And look at the Book of the Covenant, the wise counsel on this in pleasant conversation, and truly, if ink had days, etc., it would not be enough to write down everything that they said in their sacredness on this matter, for we have not heard half, a third, or a quarter, and I am a slave to it.

Look at Sha’arei Kedusha by R’ch Vital 2, 8; Book of the Covenant, article 16, chapter 3, under the name of the book of “Hashem” for the pharmacist; Divrei HaMahar’el in Netivot Olam, Netiv Prishit, chapter 3, and Chiddushei Aggadot Landa 13, 1; Seder Hayom (Order of Night Conduct); Rasith Hochma Sha’ar HaKedusha 17; Shel’e Sha’ar Ha’Atoyot, the Sanctity of Mating; Yesod Yosef to Rabbi Yosef Pozna; Holy Service for the Hidda, Tziporen Shamir Chapter 6, and more.

This of course does not answer my question: *Why* is this serious. No: *Is* it serious.
It is of course possible that the sources for reference you mentioned have an answer. I admit that I did not check there.
My question is more whether there is a reason in the Rabbi's opinion for which the Sages (or the Zohar) aggravated this sin.

I don't think the sages made it worse. It seems to me that this is a psychological taboo and is being upgraded because of Kabbalistic sources. It is not even clear whether there is a Torah prohibition here at all. Comparisons of prohibitions to other serious prohibitions are common and it is not possible to learn anything from them about the true severity of this sin.

On the 2nd of Elul, 5752

And we will further examine Genesis 89:9, and the harsh words of the Rambam in the Laws of Prohibitions of Entry, Chapter 21, Halacha 18.

With blessings, Shalom

Rabbi Michi, does the psychological taboo originate in Kabbalah or evolutionary sources?

If its origin was in Kabbalah, I wouldn't call it psychological. In my opinion, it works the other way around: the origin in Kabbalah was created because of a psychological taboo.

In the book of Ar, I am to my uncles and my uncles, 5751

And in the book of Gam, (Nedha 13), Rabbi Eliezer says that he is like bringing a flood to the world; according to Rabbi Yochanan, he is “deserving of death” (and brings what is said in the Torah about Onan); according to Rabbi Yitzchak and Rabbi Ami, “like shedding blood”; and according to Rabbi Assi, “like practicing idolatry,” that is, the way of the evil inclination is that today it tells a person this and tomorrow that until it tells him, “You will practice idolatry.”

And already the Maimonides advised in the book of The prohibitions of Biya are that a person should invest his mind in the words of Torah, that the thought of fornication does not increase except in a heart free from wisdom, and as explained by Rabbi Nachman of Breslov, that it is impossible to think two thoughts at once.

In our generation, this is more difficult than in previous generations, both because of the delay in the time of marriage, and because of the constant flood of stimuli on the street, in the media, and on the Internet. But one must remember that the greater the difficulty, the greater the – ‘ לפום צערא אגרא,’ and the more effort one makes, the more G-d is pleased, and one should rejoice in every moment in which one was able to distract oneself and overcome one's inclinations. The more one faces it with joy, the more successful one is.

With blessings of a fruitful Elul and a blessed and prosperous New Year, Sh”z

Dear Shat, "In our generation it is more difficult than in previous generations", who revealed this secret to you???

B”C, because the two groups most inhibited in this matter are Catholic monks and national religious youth

To B”G – Hello,

The special difficulty in our generation is explained in the continuation of the sentence, which talks about the delay in marriage age and the constant flood of stimuli from all sides.

Your question really suggests a third explanation. Our generation does not have the patience to read a sentence to the end 🙂 – So it is certainly difficult to hold back for years until the wedding…

Best regards, Sh”T

Sh”t, there has been a flood of irritations from all sides in all generations, these are typical Haredi demagogy.
Similarly, Nachman Me’oman married young and yet he was deeply immersed in the “defect of the covenant” as Lahediya explicitly states in his writings.

There is a taster: https://www.srugim.co.il/?p=481054

Benjamin,
I am not familiar with the writings of Mohar”n. And this is intriguing. Can you indicate sources for the writings you mentioned earlier?
(By the way, the public is waiting for your answer in the comments section to the question “Towards the next year– Yeshiva”.)

The basic premise of B&G is that whoever invests his energy in solving a problem – suffers from the same problem himself. According to this rationale: a cardiologist suffers from heart problems, a psychologist suffers from mental problems, a criminologist is a criminal. And accordingly: whoever develops ways of dealing with the problems of keeping the covenant – suffers from this problem himself.

It must be assumed, according to this rationale, that whoever constantly speaks against Haredim – is also immersed up to his neck in ’Harediyyat’ 🙂

With greetings, Shimshon Zweiblinger

Clarification of the words of dear Benjamin: A. By keeping the covenant of the one who prays: (Lk. 1:1-2:1) B. The principle of the creation of the world is upon the people, and it is the principle of the destruction of the world. Therefore, let us know that the principle of the experience of every person in this world is in this desire. Blessed are those who are worthy of victory in the battle: (See letter V) C. Whoever knows for himself that he is tainted in the very depths of his mind, must feel it in himself that he will not gather in his heart all the discord and strife among the righteous, but will only believe in them all. For all the difficulties and iniquities that fall upon the righteous in his knowledge from the heat of the discord among them, are all from the heat that he is tainted in the very depths of his mind. For if his mind were not defective, it would not have been difficult for him to overcome them all, and the division would not have been empty in his path (and the eye within. And to stand in the letter of the righteous is the letter H): (Lk. 1 Si H letter D) 4. The counsels of the righteous are true and their teachings are the test of the restoration of the covenant. And conversely, the advice of those who divide and conquer, who speak deceitfully, who incite and repel from the point of truth, is the test of the defect of the covenant. For the advice received from man is the test of the follies of wisdom. Therefore, whoever has broken his covenant must guard himself very carefully against the perverse advice of those who oppose the truth, so that his world will not be lost like a thorn in the flesh: (Lk. 1:17; 1:11; 1:1) 5. The principle of adultery is hanging over the eyes, and the commandment of the tzitzit is to keep it. And by this we are saved from the evil counsels of the wicked, and are worthy to receive the true counsels of the truly righteous. Therefore, let us be very careful in the commandment of the tzitzit, and in the hour of the covering of the tzitzit of the holy ones and its blessings, that by this we may be worthy to keep the covenant and to receive good and true counsels. And by this he will be granted faith and the land of Israel and the nearness of redemption, and he will be granted prayer and the performance of miracles and wonders in the world, and he will be granted the Parnassus. For the principle of the Parnassus is dependent on the establishment of the covenant. And by this he will be granted understanding in every place that he learns, and all wisdom will be revealed to him like a perfect man: (There is a letter A, D, E, etc.) 6. Pride and adultery are contemptible. And when he speaks the covenant and is saved from pride, he will be granted the light of the Lord to enlighten him to return: (Lk. 1:11, 12:11, 13:11) 7. The source of the bitterness of the torment of hell and its arrival is at the hands of the defect of the covenant. For whoever says his covenant, even though he does works and sacrifices and offerings, they are in the test of the kingdom of the tabernacle, and they are in the test of the nine lights. But the one who violates the covenant, poverty pursues him, and he himself is tormented by the fire of hell, in his coming and in great bitterness, in the trial of the nine kingdoms of mercy for the shadow: (there is the letter D) H. Keeping the covenant has two trials in it. There is one who is married during the days of the covenant, and this is also called keeping the covenant, since he is married in a covenant according to the Torah, and in a heart that keeps itself from transgressing the law of the covenant. And this is the test of the unity of the covenant, and through this one is entitled to attain the path of the Torah, the test of restraint. But there is one whose marriage is only from Sabbath to Sabbath, and he is in the test of the highest virtue, and on this hand he is also given the test of Kabbalah and the most severe punishment. But also for one whose marriage is only from Sabbath to Sabbath, he is also in need of great protection, that his marriage be in holiness and be included in the protection of the covenant keepers. Of all the minors who were married even during the days of the festival, who in the days of the festival of the Lord's Supper, shall be careful to observe the utmost caution, lest they break their covenant, and in all respects they shall not transgress the Torah, lest they transgress the Torah. And by keeping the covenant in all these trials, by this the glory of the name will be blessed in perfection, and they will be worthy of all the trials of the past, until they are worthy of coming to the understanding of the Torah in depth: (name of the letter H ’ and ’ 7’) 9. To speak to one's friend about morality and the fear of heaven, and to urge him to repent, is a cold correction: (Lk. 1:14, letter 13) 10. The lust of an adulterer is a universal evil, in which all the evils of all the seventy nations are combined. For every nation and tongue has a hold on a particular evil, whether it is some evil or evil desire that is unique to that nation, and they are immersed in that desire and that is where they hold on. But adulterous lust is the universal evil, in which, when lust comes, all evil is gathered and gathered, and the evil of every nation and nation, which are the evil of all desires. And all these evils burn together and become a fire, and this is the burning of the fire that burns in man for adulterous lust. But the Lord will bless us, who have separated us from the nations and exalted us above all tongues, and who have made us separate from all their evils, and who have become pure from all desires that do not belong to us at all, and in particular from the desire of adultery, which is the common evil of all nations, as it were. For this is the principle of the difference and the distinction that exists between us and them, that we, the Pharisees, should separate ourselves from adultery. For this is the principle of the holiness of Israel. For there is power in man to turn his mind away from this desire and to break it. And this is the principle of our holiness, as it is written: (Lk. 1:3; 1:9; 11). The principle of subduing and breaking all desires, especially adulterous desires, which is the principle that Tzrichin needs to break, is the principle of completeness in the Holy Tongue. We have become in the hands of many holy words, which are Torah, prayer, and conversation between him and his Creator. And even though the Messiah speaks to himself and his people in the Ashkenazic language spoken in our country, he also speaks in the Holy Language. For indeed, when he speaks to himself and his people, he must speak in the language spoken (as explained elsewhere (The Isolation of the Jews)). The only principle is to keep the tongue holy with holy words, which is the test of the integrity of the holy tongue. And to keep the tongue from speaking evil words, which taint the holy tongue. And on the hands of the holiness of the word, as a cause of all evil, as: (ibid.) 12. The restoration of the covenant and the completion of the Holy Tongue are worthy of this contempt. As much as one is careful to speak holy words that are a test of the Holy Tongue, so much the more is one entitled to the restoration of the covenant. And as much as the restoration of the covenant, so much is one entitled to the completion of the Holy Tongue. And so to the reversal of the defect חברעה העמן: (ibid.) 13. Adulterous lust, which is the universal evil, is the bronze test that tempted Eve and cast impurity upon her, which is the spirit of tempest, the spirit of foolishness, the woman of folly. And it goes and tempts the Holy Spirit, which is the Holy Tongue, which is the test of keeping the covenant, and casts impurity upon it. And this is the test: “To open the sin of a layman”, that which has sinned, which is the copper, lays to be cleansed from it by the hands of the defect of the covenant. For the principle of the evil nature to make man sin is in this desire: (Ibid.) 14. It is necessary to speak many holy words, which are the test of completeness in the Holy Tongue, until its warmth in the Holy Tongue cools down, in the test: “My heart is hot within me and my words are hot in my tongue’, that its warmth cools down in the speech of the Holy Tongue. And by this he shall be saved from the place of night, that the wind of a storm shall not cool him in the place of night: (name the letter of the letter) 15. All the reproaches and shames that come upon man are by the hands of the defect of the covenant. And conversely, by the hands of the restoration of the covenant he is worthy of honor: (name the letter of the letter) 16. By the perfection of the Holy Tongue, which is the test of the integrity of the covenant, one will be able to interpret the eloquence of the eloquent, as Joseph adds: (There is the letter D’) 17. The principle of perfection of the Holy Tongue, which is the principle of the integrity of the covenant, which includes the integrity of all desires and measures, is it possible to accept it, except from the mouth of the righteous. And in this way, it is necessary to travel to the righteous to hear from him exactly, and there is no need to read moral books or hear from anyone else who has heard from him. For the principle of the perfection of the word, which is the test of perfection for the Holy One, which is the principle of correction, is it possible to accept that if from His mouth the Holy One is Himself accurate, for therein lies the source of fear, which is the principle of perfection for the Holy One, which is the correction of the covenant, which is the sum of all corrections: (Ibid., letter 9:18) For the breach of the covenant the sword came, in the trial of the sword the vengeance of the covenant: (Lk. 1:1; 2:1; 19:19) She cried with a loud voice, He is the covenant's restoration, and He is worthy of the revelation of knowledge. For from the beginning, when the covenant was flawed, knowledge was flawed: (Ibid.) 20. In this way, they say the Haggadah with a loud voice, because the Haggadah is the confirmation of the covenant. And by this was the redemption. For the exile from Egypt was due to the breach of the covenant, as it were. Also, the wine of the cups is the confirmation of knowledge, which is the confirmation of the covenant: (ibid.) 21. By the restoration of the Holy Covenant, one is saved from another evil, which is the lust of wealth, which is a foreign occupation, which is bitter, black sadness, darkness, even darkness, death. And he will be united with God, and will be worthy of sevenfold joy before the face of the Lord, for the light of the King of life will shine upon him: (Lk 3:23) 22. Also, by the power of the covenant, it is granted to dwell on the root of all the lusts and wealth, for at its root all the lusts have a clear and refined light, by which the fullness of the lust of wealth is abolished: (name of the Lord) 23. By the power of the covenant, it is granted to illuminate the face, to glorify the face. We have seen that his wisdom will equip you with the Torah, and he will know its beauty and its teaching in the three ways that the Torah requires of them, which are the signs of the beauty of the face. And on this hand is the one who will equip you with the voice of his voice, until on the hand of hearing the voice of his voice alone without speaking, the Holy One, blessed be He, is his Savior in the time of his trouble. And by this he will be granted peace, and he will be able to unite the whole world to his service, and he will be blessed: (Lk. 1:1; 2:3; 4:5; 6:24). According to this, you shall not do that which is transgressed, so that they may cause the blood of the sanctuary to be defiled, and cause a breach between the Holy of Holies and its tabernacles. And to correct all transgressions in private, they are very numerous and difficult for man, and it is impossible to correct them, because there are many details and details in everything. Therefore, it is necessary to establish the general rule, and it is the rule of the covenant, and by this all the past sins will be completely corrected. And even to the places of the sins and the faults that it is possible to come there for correction, by the general rule He throws corrections there also: (Lk. 1:11; 2:9; 3:4) 25. By the hand of the general rule, which is the rule of the covenant, the moment is raised. For the principle of the rule of knowledge is the same as the rule of the covenant. And the principle of Israel's closeness to their Father in heaven is by the keeping of the covenant: (name of the letter D’) 27. By the hand of the general rule, he has a parnassus in the midst of the Torah, in the distinction of who: (name of the Lord) 27. Any time the general rule is not established, then the word is forbidden, and it is not possible then to speak and to reveal the Torah. And whoever speaks then, he is going beyond “You shall not go astray among your people”, and he is “He who goes astray reveals a secret”. But by the hand of the general correction, speech is permitted, and they will be able to open their mouths in the words that illuminate the Torah: (name of the letter V) 28. By the hand of the defect of the covenant, a sick person falls into the shadow of mercy. And by the hand of the correction of the covenant, he is healed from the disease of the fall: (name of the letter Z) 29. When there is no general correction, it is necessary to abstain from drinking wine, because through it a man loses the blood from which all sins come. It also harms the liver and becomes a head. But who is entitled to the general correction? Then, rather, the judge raises the question of his drinking, and the general correction is established in the rest: (there is the letter H) L. The principle of the existence of faith is only in the keeping of the covenant: (Lk. A. Si. L. A. G.) No. All the conduct of the gilgals and all the conduct of the world, and all the blessings and the blessings, all are accompanied by keeping the covenant: (Ibid., verse 11) 3. All the afflictions that a man has in the ways, all are in the path of the defect of the covenant. And by keeping the covenant, there will be no sorrow for him in the way: (Ibid., verse 11) 3. By keeping the covenant one is granted freedom: (there is the letter ה) 44. There are two covenant tests: The first test is keeping the holy covenant, and that is the highest test. And the second test is keeping the prohibitions and the permits. Therefore, it is necessary for him to learn the laws of the prohibitions and the permits in order to also qualify for the second test. And when he is worthy of keeping the covenant in these trials, then he is like the angels of God, and is worthy of complete faith and receives all the blessings and blessings as a son. And he is worthy of love and longing and good things to put there, for by this he draws the letters of the Torah for good. And then the letters of the Torah in the flesh ask of Him to speak through His mouth so that He may draw them for good. And by His hand, He is justified in having all His eating and His feasting in the sight of the bread of the face. And then he sent him as an altar, and then all the stars and the constellations and all the constellations are all obstacles in the path of his descent: (there is the letter H and T) 3. The principle of the trial and the combination that are tried for a man is not tried except in adultery, which is the exclusion of the desires of all the seven nations. And when a person comes into this exile, in this trial, each one according to his own trial, then he must cry out many voices to the Lord, saying, "May he be blessed," just as a woman in labor cries out in the pangs of childbirth, how many and how many voices are included in the light of the low voice. Thus he must shout many, many voices to the Name, blessed be He, until the Name, blessed be He, has mercy on him, and he is granted the right to grow strong and break this desire, and then he will be granted the right to give birth to the child, and then the secrets of the Torah will be revealed to him, Demetrius Magalyan, the scroll of the Torah. And everyone who stands in this trial, and breaks this desire, is worthy of great revelation in Torah and service, and is worthy of the face of the Torah: (Lk. 1:1; Lk. 6:1; B) Him. Correction of the thoughts of fornication that come to man, that he may say, "Hear, hear And blessed is the name of Shem, and the glory of his kingdom forever and ever. And then his soul will be filled with the twelve tribes of Yaha, and he will separate his soul from the soul of the evening of the multitude of those who come from a harlot woman, who is the family of Yisha, from whom comes this desire that encompasses all evil dimensions: (name of the letter G) 77. And all this is when a person has the ability to contemplate the reading of the Book of Alma, then it is equivalent to him reciting the above two verses. But if he is habitual in contemplating the above evil desire and is unable to separate himself from it, then he will also need to shed tears at the hour of receiving the Kingdom of Heaven. We have seen that he will stir up his spirit, until he weeps and sheds tears at the hour when he will say, “Hear, hear, and blessed is the name of the glory of his kingdom forever and ever.” (There is the letter D) 38. When he establishes the covenant of holiness, then his time will be complete, and he will be able to understand the words of the righteous. As is the correction of each one, so is his error. This is a great error, which it is impossible for a man to attain and grasp in the speech of the righteous unless he first establishes the holy covenant as it is called. But because of the defect of the covenant, his knowledge and mind are corrupted, to the point that he cannot grasp and comprehend all the words of the righteous, and he is able to stumble in them if he follows the crookedness of his heart, and the difficulties of the foolishness that fall upon him in his knowledge: (name of the letter ’) t. By the hands of the lust of an adulterer, he can become insane, to become a real madman. And therefore the wise physicians wrote that castration is a cure for madness: (there is a letter וממ). Whoever breaks this lust of an adulterer, then he can easily break all lusts. And therefore this is the general correction. And each one, according to his distance from this desire, is so close to the revelation of the Torah. And so to the transformation of Chav. Therefore, before a person is entitled to the revelation of the Torah, he must come to experience the purification within this desire, which is the essence of the experience and the purification as such. And when he stands in the test and breaks the shell that preceded the fruit, he will be worthy of the fruit, for we are the revelation of the Torah and the Kanal: (name of the letter A, B) Ma. When your marriage is in the sanctuary and your soul of desire is broken, we are the soul of the beast, and it will seem to you as if your head were a demon, but through this you will have children of the resurrection. For the death of the children of the living is the burning of the soul of the beast: (Lk. 1:39) 24. You must also have intercourse on the Sabbath night, so that you may have living and enduring children: (Ibid.) You must beware of listening to the words of the wicked, who is a man of knowledge, for his words bring forth adultery in the one who hears them. For his words are the poisonous words of an adulterer and are gathered in the body of the hearer: (Lk. 1:3) Md. The defect in the covenant is in the distinction between bitter water, scum, and impure seed. And then it is impossible to pray in the distinction between all the powers of my word and so on. There are those who cannot taste sweetness in the words of prayer, and then a heart that is not inclined to eat its sacrifice, these are its prayers. And it is a test of bitterness, a test of a sharp sword, a test of hell. But in the hands of the covenant-keeper, it is a test of who corrects, who is a reprobate, a holy seed, and then its words are sweet and good. And when they come out of his mouth and are heard in his ears, then the sweetness of the words is gathered into his heart, and then his prayer, in the midst of all my heart, will say, and then a lion will lie down to eat his sacrifice: (Lk. 1:11) What? And know that the strong faces that are in the generation are the dogs, and they stand and bite at the prayer of the man of Israel, whose covenant has not yet been established in full: (ibid.) 10. He who has broken his covenant, let him keep himself from dogs and from the sword: (ibid.) 11. Because the one who removes the husk of Amalek, which is a defect in the covenant, and is entitled to repair the covenant, because of this one is entitled to a double sheaf, which is the offering of bread twice on the Sabbath, we are a second Torah. And by this, it is possible to renew the new laws of the Sabbath on one level, and the Sabbath shines for the rest of the worlds, and sends its light to all levels, and heals the sickness of the soul and the sickness of the body, and the world is awakened to return to love. And then all the powers that were in the past will be healed and will become honorable in the eyes of the healthy. And by this, we receive every one of the new Torah offerings that the righteous one made on the Sabbath day: (Lk. 1:3; 5:8; 10:4; 11:7; 12:9; 13:11; 14:11; 15:11; 16:11; 17:11; 18:11; 19 By the hand of the beauty of the veil, we know that it is not preserved from the beauty of women, by the hand of this comes the grace of falsehood. For there is much of the grace of falsehood that the sons of men do, in standing and in eating and in talking with people and so on. And over every thing there is another unique grace. And all these kinds of false charms come into the hands of one who is not aware of the beauty of women: (Lk. 1:17; 1:17; 1:17; 1:17) MT. In the hands of the vanities of beauty comes poverty: (Ibid.) N. In the hands of an adulterer the breath is cut off, which is the breath, which is the essence of human life. And by this the bones of the body are dried up, and by this the marrow and the marrow are spoiled. For the essence of the marrow is in the bones and the fats in the body. And therefore all the fools are made by the hands of a fool, as is known. And so the sons of men, who are not completely insane, but have a lack and confusion of knowledge, all come at the hands of an adulterer, who dries up the moisture and fats in the body, because of which the shekel is corrupted, as in: (ibid.) Na. By the hand of fear, we have become a fear of heaven and a fear of the Lord and a fear of our father and mother, saved from the beauty of women and the temptation of lies, and entitled to wealth (the eye of fear): (there is the letter G’ D’) NIV. He who marries a wife for the sake of wealth is a fool and a loser, and a defect and a loser in his knowledge and wisdom. And by this he bore her sons who were not worthy: (Lk. 1:17; 1:9) N. A gift given in secret is a correction for a nightly call to a merciful place: (Lk. 1:17; 1:3) N. The root of the defect of the covenant is by the hands of sadness and black bitterness. And so, on the contrary, the principle of keeping the covenant is on the hands of joy (an eye of joy): (Lk. 1:69) 5. The desire for sexual pleasure is one of the desires that are corrupting and cause fear in the heart. And on the hands of those who accept the Sabbath as a holiday, on the hands of this one establishes knowledge to correct this desire. And by this one is entitled to fear and to the influence of prophecy and to prayer and so on (the eye of a good day and fear): (Lk. 1:1; 1:4; 5:8) Well. The desire for sexual intercourse is like the milk that is sucked in its infancy. Therefore, it is necessary to protect the infant very much so that it is sucked by a kosher woman. For when a baby is suckled by a woman who is unchaste, then the lust of adultery grows in him. And conversely, when he is suckled by a woman who is kosher, he does not have the warmth of this lust, for if there is a little of the force of the Torah commandment: (name of the letter D) 77. By the hands of the pride of the leaders and publishers of lies, by this the lust of adultery grows in the world, and by this comes the corruption of the seed of life, which is the test of the seals in the flesh, which is the seal of another dispensation. And it is impossible to escape from this, because if it is by the power of the defenders in the generation, who are the righteous and the capable ones who are called “defenders of the land”, who have a great war in this matter, and they are superior to the ”signers in his flesh” The test of their sanctity is the test of their prayers, which are the sparkle of the mind. For the principle of the restoration of the mind is the breaking of this desire. We, when men are very much troubled by the thoughts, and are able to come to the source of life, which is the test of the seals in his flesh, are very strong in breaking and driving out the thoughts from them, and in anointing themselves with holy thoughts. And by this means he rises from the seals in his flesh. To observe the Tefillin, which is the seal of holiness, which is the sparkle of the moment. And from these defenders of the land, each one needs to receive the strength to overcome the thoughts and turn them into a moment of holiness as a lamp. And this is what everyone needs to know, that whatever a man thinks about in the past, when he opposes them and flees from them and destroys them, he is doing a very great correction in this, and the elevation of the holy from the husk, and he is preparing for the grace of the holiness of the prayer, which are the splendor of the moment, to know and to acknowledge his divinity. May he be blessed forever. And whatever a man puts upon him will be left over and left over, and this will be done in the course of the restoration of the temple in the left over, as he grows stronger as opposed to the greatness of their expansion to their breaking. And only in this way were such evil and strange thoughts and ideas sent upon him, so that he might be turned away and become a man of them, in the examination of the correction of the Tefillin, as in: (Lk. 1:11) Noah. By the hand of the one who breaks the thoughts of the adulterer, he is entitled to correct the error, as in: On this account, those who are entitled to dream by the hands of an angel, and then he is called a man. And so on the contrary, when the right time is not available, then the dream is by the hands of a demon, and then he appears as an animal: (There is a letter T’) NT. Also, those who eat have a part in a dream. Therefore, sometimes the dream is corrupted, in the interpretation of a dream, by the hands of the demon Cha, by the hands of the food that is eaten, and they are able to come to this hand to defile the heart of Cha. And the remedy for this is joy, to strengthen oneself to be in joy always: (name of the letter Y’) S. Sometimes also at the hands of rabbis and judges who are not kosher who pervert the judgment, at the hands of this comes the impurity of the cause of the האב. And the correction for this is the connection of the chariot, and it is what was established by the ancients to say before the new year “In the name of the’ and so’ at my right hand Michael” And so, which is the bond of the chariot. And it is a habit to be saved from the impurity of the above, which comes at the hands of the injustice of the judgment of the laws that are not kosher as: (there is a letter 11 12) 6. The mind and knowledge of man is a defense against adulterous lust. For there is a A man is a man, and each one is a half-hearted test before this desire. For the principle of the power of this desire is at the hands of a spirit of deceit. Therefore, every person needs to know and remember this, that at every moment when those who wish to grow up in the world reflect on it, he will flee from the spirit of falsehood to knowledge, and will spread out the half of the moment in the face of this desire as much as the half of a body, [for true knowledge protects against this desire as much as the half of a body]. And understand this, for it is impossible for this well, only each one will understand for himself how to escape and to separate his knowledge from the spirit of the foolishness of the world, and to draw himself to knowledge, which is a test of half spread out before them as in the verse: (Lk. 1:2) 2. Through anger and cruelty, knowledge is corrupted, and through this comes adulterous lust. And then the prayer in the trial of justice, and then the punishment is worse than a donkey, and then a man with great power will pray the prayer in the trial of justice, and by this all will be established (an eye within [to gather the sins of the wicked, Simon H): (name letter B; G) Seg. Each and every one of Israel, according to his purity and holiness, has the grace of Christ. And it is necessary to be very careful that the grace of his Christ is not corrupted. And the essence of the matter is to guard against adultery. And he must guard himself very much from even the smell of adultery, for it is a defect in the grace of his Messiah: (Lk 3:32) sd. The Spirit of Messiah becomes a spirit of jealousy, and he goes and envies every place where there is a defect of adultery. And even in a place where there is no adulterer there, only a defect in the virginity, he is also jealous of this. For because of the greatness of the holiness and purity of the grace of Christ, he cannot tolerate even a defect in the virginity of an adulterer, and he is very jealous of this, merciful to the shadow: (ibid.) cf. When the couple, the man and the woman, became holy, without any taint of impurity, and they married in great holiness and holiness, then a unique union was made in their hands, and their union was very, very precious: (Ibid.) Su. By the power of the covenant, the words of prayer can be brought forth like arrows from the bow, and then the sprouting of the horn of Messiah begins, and then the Sabbath comes to be sanctified, and he becomes a free man, and is worthy of the fullness of knowledge. And then he takes off his sick body, which is the garment of his life, and puts on the garments of the Sabbath, which are a holy body from the Garden of Eden. And then his fortune is increased and he is granted wealth, and his good character is strengthened and sadness and laziness are eliminated. And by this He raises the fallen to evil loves and fears, He raises them to holy loves and fears, and the darkness passes from their eyes, and then their eyes see wonders. And we think as if He created the world. And by this, all the requests and supplications that are made in prayer, and the redemption that is buried in the heart, are lifted up, to remove the bitterness and bitterness of the evil nature of man's heart that remains from his youth. And then the heart will be able to burn in the study of Torah with the fervor of mercy. And many waters, which are external loves and fears, are not able to quench this blazing fire. And the Shechinah, it is a covering with its wings over the image of Israel in this love, that the seed of evil shepherds, who are of the hand of the wicked, may not rule over them. And all this is justified by the repair of the covenant, as follows: (Lk. 6:3) 66. By the defect of the covenant it is difficult for a man to find his mate, and even if he finds his mate, she will be against him, and will not be inclined to his will. And by the directions of Elulul, the defect of the covenant is corrected. And by this he will be able to find his mate, and she will be inclined after his will (and the secret eye of Elul in the sign of the sixth (6)) within): (Lk. 6:7) 68. A great correction to the place of the night of the sixth: to say ten capitals of tabernacles in his day. And these are: Their inscription to David. 17: A proverb to David. 32: A proverb to the poor. 19: A goat is a ram. 20: A lamb is a ram. 21: A lamb is a ram. 22: A lamb is a ram. 23: A lamb is a ram. 24: A lamb is a ram. 25: A lamb is a ram. 26: A lamb is a ram. 27: A lamb is a ram. 28: A lamb is a ram. 29: A lamb is a ram. 29: A lamb is a ram. 29: A lamb is a ram. 29: A lamb is a ram. 29: A lamb is a ram. 29: A lamb is a ram. 29: A lamb is a ram. 30: A lamb is a ram. 40: A lamb is a ram. 50: A lamb is a ram. 6 K”N: And who is worthy to say in his own day, there is no need to fear any more the terrible defect of the evil one, for it will surely be corrected by this: (Lk”t Si’ Ch”b) [7]. When thoughts of fornication come to his mind, and he breaks his desire and removes his mind from them, this is the principle of his return and his repair of the defect of the covenant that he previously damaged, each according to his own interest. For this is the test of the return of the weight of reality. And this is the one who brings forth the sparks of holiness that fell into the hands of the defect of the covenant, and through the hands of this one is the one who is worthy of repairing the covenant, and through the hands of this one is the one who is worthy of imparting wisdom and the voice, as it is written above in 2:3. And he who is worthy of peace, who through his hands is able to touch the whole world for his service, will be blessed (eye of thoughts and contemplations in the Bible): (Lk 13:27) E. The graves of the truly righteous are holy in the holiness of the land of Israel, from the beginning, and the land of Israel is a great correction for the defect of the covenant. Therefore, it is forbidden to come and sit on their graves, because the place of their graves is as holy as the land of Israel, and it is a great correction for the defect of the covenant: (Lk. 1:17; 1:9) a. Now it is easy for them to stand the test. For many were righteous and strong who stood great and many trials in this desire, and by this they all broke the shell of this desire, until now they are easily able to stand the test, even if a simple man wants to save his life in this world and in the world to come. To Win: (Ren C. Kidd Talks)

Dear Sh”t, my basic premise is simple and clear: a person who raises a new problem and claims a “patent” for its solution deserves at least to be suspected of having something to do with it. Likewise, if a cardiologist recommends removing the heart in order to cure the disease, I will treat him with the respect he deserves, of course out of loyalty to my system. In the same way, I treat Nachman who recommended castration as a cure for insanity.

Good. Thank you very much for vindicating me and all those who read Mohar”n's writings.
From the beginning, I see that Sh”ts was right. I thought Mohar”n wrote that he had fallen for it.

I do agree with your bewilderment about Mohar”n regarding castration. Interesting…
But unlike you, I delved into the source: Likutei Mohar”n, Part 1; End of the Sign of the Moon.
And for that, it turns out that whoever wrote this abbreviation that you cited in the letter T’ simply doesn't understand a thing and can't read Hebrew.
Look at the source I cited. Mohar”n doesn't write that the adulterer should be castrated!!!
He even talks there about the plot of the wicked Balaam to lead Israel astray. And according to my limited understanding, he likens the general correction to the castration medicine that removes madness from a person.
Or do you have another excuse?
By the way, what about the question that was addressed to you in the response “Towards the next year - Yeshiva”?

This statement is brought by Rabbi Nachman in the name of the ‘Sages of the Physicians’, and its exact origin should be checked in the medical literature of the 18th century. Sigmund Freud dealt extensively with the connection between sexual problems and mental problems.

Even today, a significant portion of psychiatric medications cause disruption and suppression of sexual function. See the article: ‘The Effect of Psychiatric Medications on Sexual Function’, on the ‘Psychiatrist’ website.

With best wishes for good health, Sh”t

In the compilations of Moharan, the edition of Masek HaNahal, Jerusalem 1989, there are additional grades to those in the previous editions. The old grades are marked in parentheses – (a) (b) ,,, -,, while the new grades are marked in square brackets – [a] [b] …

On the words of Rabbi Nachman (8221;a to him): ‘And it is written by the sages of medicine that castration is a cure for the insane’ indicated with the letter [y]: Sefer Maase Tuvia, article “Ma'ayan Khatom” Chapter 1’.

And these things are indeed found in the book ‘Ma'aseh Tuvia’ by R’ Tuvia the physician b”R”Moshe 22, Vinitsa 5777, page 1923: ‘… And hence the physician Ribirium brought evidence that he did not find a better cure for a completely insane person, except in castration, which would have castrated him’.

Rabbi Nachman, as is known, did not hold too much in the doctors and their methods, it seems that he brought these things as a reference for his statement that excessive and unbridled sexual desire – can cause mental problems

With the blessing of physical and mental balance,
Sh”z Levinger, librarian ‘Yad Rabbi Nissim’

Oh, Nachman did not hold on to the doctors and their methods, and they, as we know, did not hold on to him and his methods.
There is really no point in devoting yourself to ancient medical books, it is stupidity and a complete waste of time, just like devoting yourself to Nachman.

Mr. Benjamin,
You make assumptions, complicate questions, avoid giving answers and despise anyone who doesn't think like you.
I gave you an explicit source that this was not Mohar”n's intention. So either answer or prove what you have against Mohar”n.
To say that this is stupidity and a waste of time? Didn't you raise the question about the defect of the covenant!
Of course, you don't have to answer. But at least the public will understand who they are dealing with.
And just as much you should explain and prove what you have against the freedmen…
Maybe all that is rejected in Momo is really rejected???