עצלות LAZINESS:

1. Through the desires that a man desires, but does not attain them, through this comes laziness. This is also the case in the converse.

2. Through zeal, one removes sleep and enlivens the mind.

דעת COGNIZANCE (da'as): book two 12-17 (end)

12. Through converts, cognizance is increased in the world.

13. Even the prophets only know what the Holy One, Blessed is He, reveals to them.

14. One who is a man of great physical might does not have much cognizance.

15. Large steps confuse the mind from in-depth study.

16. Through stealing, one loses cognizance.

17. When the coarseness of one comes into the thoughts of his friend, and the coarseness of the friend come into his thoughts, from this is created the ceiling of the world.

דעת COGNIZANCE (da'as): book two 4-11

4. When thoughts of idol worship come to a person, and he nullifies them by thinking of his faith in [G-d], then his thoughts become an aspect of dew of blessing. Also, through this, his mind has fortitude and does not ever become confused; even when the mind becomes tired from pondering some deep concept, then the Holy One, Blessed be He, arranges for him thoughts which relax his mind.

5. Through the merit of those who sustain the poor, the masses are saved from plagues. Also in their merit, expanded consciousness precedes constricted consciousness (t.n. This is the secret of the first night of Passover, as discussed at great length in the holy Nanach books, especially Likutay Halachos).

6. Even in wantonness and foolishness there is wisdom.

7. The voice that emanates from a holy intelligent person is a segula (conducive) to awe.

8. Through confusion of the mind, one's sense of awe is damaged. Also through confusion of the mind, one's dominion falters.

9. The sages of the generation are the clothing of the generation. According to their wisdom, so too will be the drawing close (to G-d) and the (spiritual) perception of the generation. Or the opposite -- that is, becoming distanced from G-d, Blessed is He, G-d forbid. In the future, there will be no need to attain G-dliness through smarts, for there will the fulfillment of the verse "your teachers will no longer enclothe you...” (Yeshiyahu 30:20).

10. One who wants to have deep comprehension and contemplate some issue, needs to attach his intellect to the Holy Temple. A sign for this can be learned from the verses, "I raise my cognizance to the the distance” (Iyov 36:3), and "and he saw the place (meaning the site of the Temple) in the distance.” (Bereshit 22:4)

11. Through faith, the mind is settled.

דעת COGNIZANCE (da'as): book two 1-3

SECOND BOOK:

1. Know, that every world and every creation has its own unique structure and unique construction. For example, the lion's profile is different than that of the sheep; in its strength, and in the structure of its limbs, (and its voice). Also, within the species of the lion itself, there is a distinction between each one. Further, in all the created beings, their differences are all encoded in the image of the letters and their permutations. One who merits understanding the Torah can understand the code of all the differences between the creations, and will also know their unification -- that is, their origins and purposes (/beginnings and endings). For in origin and purpose (/beginning and end), they are united without differentiation.

2. Know, that according to greatness of one's knowledge of the Torah and of the natural world, so the world is placed and committed in his charge. Thus, the lions were subdued under Daniel, for Daniel was a great sage, and no secret was concealed from him (Daniel 4:6), and he knew the nature of the lion. Nature acts according to the wisdom of the Torah, and it is under the power of that wisdom.

(Transcriber's note: I heard from our Teacher, Rabbi Natan, may the memory of the tzadik be for blessing, that this paragraph – 2, is connected to the one above it – 1, to what is explained there, “One who merits understanding the Torah can understand the code of all the differences between the creations etc.” because this is the aspect of all the natural phenomena of the world, and building on this comes article 2, “Know, that according to the greatness of one's knowledge of the Torah and of the natural world,” i.e. according to how much one merits to understand the permutations of the letters of the Torah, because according to the greatness of his understanding of the letters of the Torah and their permutations etc. so too will be the greatness of his knowledge of the nature of the world, understand this. Refer to Likutey Halachot, Yoreh Deah, Laws of Circumcision, Law 5, article 23 and 24, until the end of the chapter. See there a wondrous explanation of this, and it will forever pleasant for you. The truth is, whoever looks with a good eye, with a true eye, with a straight heart, does not have any problems with this (t.n. The opposers somehow took this entry and tried to use it for bad ends), on the contrary, from here can be seen the wondrous greatness of G-d and his true tzadikim. The opposers who speak against the venerated tzadik, who from the start look at his books with a bad eye, seeking and searching to make a libel, no explanation would be sufficient. For after all these words and truth, he will search and seek to accuse and wrong, to speak against the above mentioned tzadik and his students, may their merit protect us, venerated, with haughtiness and scoffing. Even still I was unable to hold back from presenting what I heard a little about this, and the truth endures, whereas lies are ephemeral, and G-d is forever true, and will save us from double edged sword, just like His Mercy, Blessed is He, helped us until now, amen so should be His Will. Also see Likutey Moharan, I:19 in the Teaching of “The Prayer of Chabakuk”, and you will understand a little, and also see teaching 17).

3. Through the comprehension a person reaches, that the Holy One, Blessed is He, is One, and that there is no other beside Him, through this he forces the angels of heaven to form into a golem and embark to do his bidding.

דעת COGNIZANCE (da'as): book one 26-34

26. When a certain understanding is revealed to a person, it is certain that he will soon be raised some height.

27. When one repents with all his heart, G-d grants his heart to know His desire and will.

28. One who has not rectified his sins, cannot have a relationship with G-d (/know G-d).

29. Through truth, you merit to know the ways of G-d.

30. Also through hosting guests.

31. When you do kindness of truth (/truthful kindness) to the righteous, you merit to know that all the ways -- of prayer, of eating, and of all the other pleasures -- are all the Way of G-d.

32. Through joyous singing, one will be a cognizant person.

33. One who is repaid with evil for the good he did, the Holy One, Blessed is He, has mercy on him and grants him great intelligence in the service of the Creator.

34. According to the measure a man increases doing good deeds, so the Holy One, blessed is He, deepens his intelligence, that is, he gives him a great mind.

דעת COGNIZANCE (da'as): book one 11-25

11. The Holy One, Blessed be He, emanates temporary prophecy to a prophet sent on a mission, even if he is not a sage.

12. The sages can grasp with wisdom many concepts that natural intelligence cannot conceive.

13. One who wants to become wise should turn south (when praying - Rash”i).

14. When a person wants to know what to do in a given situation, he should open up a (holy) book, and he will understand what to do. [t.n. The Nanach mesora in Breslov is that before opening the book one should achieve an impartial state, not favoring one course of action over another].

15. Olive oil tunes up the (cognizance of the) heart.

16. One who goes in simplicity becomes intelligent.

17. One who has faith, merits afterward to serve G-d with great cognizance.

18. Through awe, one merits to cognizance.

19. Through being acquainted with righteous people, one merits to understanding and cognizance.

20. One who conducts himself with modesty has mental clarity.

21. What is seen with the eye, that thing is easier to understand.

22. One who guards himself from food cooked by a non-Jew and wine impurified by a non-Jew, merits wisdom, and understands every book he studies.

23. One who is arrogant does not merit to understand G-d's dominion over everything.

24. When you don't do kindness, through this you don't have cognizance.

25. If you do any damage, you should know that you violated your cognizance.

דעת COGNIZANCE (da'as): book one 1-10

1. Sometimes G-d brings things upon a person, so that through them the person will understand His mercy and G-dliness.

2. Someone whose mind is confused should frequently say the prayer of Habakuk

3. Also (for a confused mind), it is a segulah to learn "Sifte Cohen” (Cohen's Lips – commentary on the Shulchan Aruch – Code of Jewish Law), also eating wheat.

4. People's food conceive character in a person according to their (the food's) character.

5. The taste of wheat brings cognizance (da'as) to man.

6. Wine and fragrance tune up one's cognizance.

7. Dissension causes the mind to be unsettled.

8. A person suffers more from what he sees with his eyes than the pain that he feels from information.

9. One who engages in the study of Torah and doing of kindness merits understanding.

10. Through eating bread in the morning (pas shacharis), one becomes wise.

דין JUDGE:

ספר המידות - ערך דין

א. כל דין שדן אמת - דיניו אינם בטלים ונתקים אפלו שלא ברצון בעלי הדינים:

1. Any judge who judges truthfully—his judgments will not be annulled, and they prevail even against the will of the litigants.

ב. על ידי שהדין תורה הולך ונתמעט, על ידי זה הפרנסה נתמעטת, וכן להפך:

2. As a result of Torah law (/resolutions of a Torah court) weakening, through this livelihood shrinks, also the opposite is true.

ג. על ידי העמדת דינים שאינם הגונים באים הרהורי עבודה זרה:

3. Through the appointment of judges who are unworthy, come idolatrous thoughts.

ד. על ידי חתון עם תלמיד חכם על ידי זה נתמנים דינים כשרים:

4. Through marrying a Torah sage, worthy judges are appointed.

ה. על ידי דינים כשרים התורה חביבה בעולם:

5. Through proper judges, the Torah is beloved in the world.

ו. על ידי הבזיונות שמבזין את הדינים, התבואה - נשתלח בה מארה:

6. Due to the insults which the judges are insulted, the crops – plagues (/curse) fall upon it.

ז. על ידי הבזיונות שמבזין דיני ישראל, על ידי זה היקר הוה בעולם:

7. Through the insults which judges of Israel are insulted, through this inflation occurs in the world.

ח. כשאיזהו רשע נתגדל, אזי קשה לחדש איזהו סברה בפוסקים. גם דברי הדינים אינם נשמעים באזני הבעלי דינים:

8. When an evil person becomes great, it becomes hard to deduce novel reasoning in Torah law, and also the words of judges are not accepted (/coherent) by the litigants.

ט. התחדשות המסים וארנוניות הוא על ידי הדינים:

9. The renewal of national and local taxes is through the judges. [translator's note: This is regarding a spiritual relation between the two, rather than a simplistic description of the work of the judge.]

שמחה - HAPPINESS - book one

BOOK TWO:

ספר המידות - ערך שמחה חלק שני

א. מי שהוא שמח תמיד, על ידי זה הוא מצליח:

ב. הנדרים והנדבות מביאין שמחה:

1. Someone who is always happy, through this he is successful.

2. Vows and pledges bring one to joy.

שמחה JOY: book one 15-27

15. When you give joy to the Tzaddik, you can serve G-d with joy.

טו. כשתשמח את הצדיק, תוכל לעבד את השם יתברך בשמחה:

16. One who publicizes the Tzaddik merits joy.

טז. מי שמפרסם את הצדיק, זוכה לשמחה:

17. Through trust [in G-d] one comes to joy.

יז. על ידי בטחון בא שמחה:

18. Through movements of the body comes enthusiasm of the heart.

יח. על ידי תנועות הגוף בא התלהבות הלב:

19. Through complete faith you will come to a level that you will desire, with body and soul, to serve G-d.

יט. על ידי אמונה שלמה תבוא למדרגה שתתאוה בגוף ונפש לעבודת השם יתברך:

20. One who makes himself insignificant (lit. like leftovers) will merit enthusiasm.

כ. מי שמשים עצמו כשירים, יזכה להתלהבות:

21. Through joy, one's mental capacity expands.

כא. על ידי שמחה תפיסת המח נתגדל:

22. Joy is a sign that a person is of stock blessed by G-d.

כב. השמחה היא סימן שהוא זרע ברך ה':

23. Rain falls in the merit of the joy of bride and groom.

כג. הגשמים יורדין בזכות שמחת חתן וכלה:

24. Through joy of the mitzvot, G-d spreads over a person.

כד. על ידי שמחה של מצוה הקדוש ברוך הוא מסוכך עליו:

25. Through the joy one has on the holiday of Simchah Torah, one merits to serve G-d with love.

כה. על ידי שמחה בשמחת תורה זוכה לעבד את השם יתברך באהבה:

26. When joy comes to a person suddenly, it is certain that kindness and salvation will come to him.

כו. כשהשמחה באה לאדם פתאום, בידוע שיבוא לו חסד וישועה:

27. Through joy, the honor of a person is revealed, and he also merits knowledge.

כז. על ידי שמחה נתגלה כבודו של אדם, גם יזכה לדעת:

שמחה JOY: book one 1-14

ספר המידות - ערך שמחה

א. כשאדם עושה מצוה בשמחה, זה סימן שלבו שלם לאלקיו:

1. When a person does a mitzva joyfully, it is a sign that his heart is whole with G-d.

ב. מחמת שמחה נפתח הלב:

2. Due to joy, the heart becomes opened.

3. Through an increase in joy, the intellect is strengthened, and food and drink are powerful causes for joy in the heart, and distancing sadness and worry.

ג. ברבות השמחה נתחזק כח השכלי, והמאכל והמשתה הם סבה גדולה לשמחת הלב ולהרחיק העצבות ודאגות:

4. Through giving charity with a full heart, one comes to joy.

ד. על ידי צדקה בלב שלם בא לידי שמחה:

5. Joy of [performing] mitzvot is strength for a man.

ה. השמחה של מצוה היא מעז לאדם:

6. When you see that an evildoer suddenly becomes lighthearted [t.n. - or laughs], it is certain that he came upon some idea to commit a sin.

ו. כשאתה רואה, שהרשע בפתע פתאום הוא שוחק, בידוע שנפל לו איזה עצה על עברה:

7. Through the good advice that you give, you merit happiness.

ז. על ידי עצות טובות שתתן, תזכה לשמחה:

8. Through the dancing and movements that you do with your body, you are aroused to joy.

ח. על ידי הרקודין והתנועות שאתה עושה בגוף, נתעורר לך שמחה:

9. When joy suddenly enters your heart, this is because some tzaddik has just been born.

ט. כשנופל לך שמחה בלבך בפתע פתאום, זהו מחמת שנולד איזהו צדיק:

10. Through fear comes enthusiasm.

י. על ידי יראה בא התלהבות:

11. One who is denigrated in his own eyes comes, through this, to enthusiasm.

יא. מי שמבוזה בעיני עצמו, על ידי זה יבוא להתלהבות:

12. Through intentions of the heart comes joy.

יב. על ידי כונות הלב בא שמחה:

13. One who is accustomed to lightheartedness, it is certain that he is far from the greatness of G-d.

יג. מי שהוא רגיל בשחוק, בידוע שהוא רחוק מגדולת השם יתברך:

14. Through music you will come to joy and enthusiasm.

יד. על ידי זמר תבוא לידי שמחה והתלהבות:

קנאה JEALOUSY:

ספר המידות - ערך קנאה

א. כשיתבטל הקנאה, אזי יהיה קבוץ גלויות:

1. When jealousy will be annulled, the Ingathering of the Exiles will take place.

ב. על ידי קנאה בא שרפה:

2. Through jealousy come fires (burning).

ג. על ידי קנאה בא שפיכות דמים:

3. Through jealousy comes bloodshed.

ד. על ידי קנאה בממון חברו נעשה שוטה:

4. Through coveting the money of one's fellow, one becomes a fool.

ה. על ידי ביאתך לצדיק יתבטל ממך הקנאה:

5. Through your coming to a tzaddik, your jealousy will be annulled.

ו. על ידי קנאה עצמותיו מרקיבין:

6. Through jealousy, one's bones rot.

ז. השום מוציא קנאה:

7. Garlic expels jealousy.

ח. דפרע קנאה מחריב ביתו:

8. One who takes revenge out of jealousy destroys his household.

ט. על ידי קנאה בא תשישות כח:

9. Through jealousy comes a weakening of strength.

ארץ ישראל Land of Israel - BOOK TWO

ספר המידות - ערך ארץ ישראל חלק שני

א. על ידי ישיבת ארץ ישראל משיגין השגחת השם יתברך על העולם:

BOOK TWO:

1. Through settling the Land of Israel, one perceives Divine Providence over the world.

2. According to the novelties a man derives from the Torah, he draws an illumination from the holiness of the Land of Israel.

ב. לפי החדוש שאדם מחדש בתורה, כן נמשך לו הארה מקדושת ארץ ישראל:

3. According to the longing one has to come to the Land of Israel, through this there is bountiful large income.

ג. על ידי השתוקקות שאדם משתוקק לביאת ארץ ישראל, על ידי זה נשפע פרנסה גדולה:

4. One who supports many people, through this he draws blessing from Israel to the rest of the world.

ד. מי שהוא מפרנס את הרבים, על ידי זה ממשיך הברכה מארץ ישראל לחוץ לארץ:

5. One who longs for the Land of Israel arouses longing in his mother and father—meaning, in their souls—so they come to Israel, and the Holy One, Blessed be He comes with them, and they wait and long for him (t.n. to come to the Holy Land).

ה. מי שמשתוקק לארץ ישראל, על ידי זה מעורר השתוקקות אצל אביו ואמו, הינו נשמותיהם, ובאים לארץ ישראל, והקדוש ברוך הוא בא עמם ומצפים ומשתוקקים אליו:

6. Through the money one gives to the poor people that live in the Land of Israel, through this his wealth is maintained.

ו. על ידי הממון שנותן לעניי ארץ ישראל, על ידי זה ממונו נתקים בידו:

7. One who knows about the Land of Israel, who has truly tasted the taste of the Land of Israel, can recognize in another if he had been by a true tzaddik on Rosh HaShana or not. For one whom merited being by a true tzaddik on Rosh HaShana, wherever he looks, the air of that place gains the aspect of the air of Israel. Therefore, anyone who knows the taste of the Land of Israel, each person according to his level, will without question sense the Land of Israel when he chances upon and meets with a man who had been by a true tzaddik on Rosh HaShana. For through such a man the air becomes the aspect of the air of the Land of Israel, as explained above.

ז. מי שיודע מארץ ישראל, שטעם באמת טעם ארץ ישראל, הוא יכול להכיר באחר, אם היה אצל צדיק [אמתי] על ראש השנה אם לאו. כי מי שזוכה להיות אצל צדיק אמתי על ראש השנה, אזי בכל מקום שהאיש הזה מסתכל, נעשה אותו האויר בחינת אוירא דארץ ישראל, ועל כן מי שיודע מטעם ארץ ישראל, כל אחד כפי ערכו, הוא מחויב להרגיש ארץ ישראל, כשפוגע ומתועד יחד עם זה האיש, שהיה אצל צדיק אמתי על ראש השנה, כי על ידו נעשה האויר בבחינת ארץ ישראל כנ"ל:

חקירה philosophy:

חקירה philosophy:

ספר המידות - ערך חקירה

א. על ידי החקירות בעולם התהו, הינו מה למעלה מה למטה וכו', על ידי זה גורם קללה, והשומר את עצמו מחקירות האלו גורם ברכה:

1. Contemplation of the world of chaos—that is, what is above and what is below… (concepts beyond our grasp) — causes curse. Conversely, one who guards himself from these investigations causes blessing.

ב. על ידי החקירה במה למעלה ומה למטה וכו', על ידי זה מזונותיו ביגיעה רבה:

2. Due to speculating about what is above and below… one's sustenance comes with great effort.

ג. המעמיק בעיונו במעשי מרכבה, נסתלק קדם זמנו:

3. One who delves deeply into the subject of the Chariot (“merkava” a mystical Kabbalistic concept of the Divine Presence) passes away before his time.

מסור INFORMER:

ספר המידות - ערך מסור

א. מי שאומר מסירות על חברו, לסוף שיהא מטולטל, ושונאים קמים עליו, ורואה בעצמו מה שרצה לראות על חברו, וכל הנסמכין עליו נופלים, ומשפחת הנרדף לוקחין גדולתו:

1. One who informs on his fellow man (to gentiles) ends up being a vagabond, enemies rise up against him, he experiences himself that which he wanted to bring upon his fellow, all those who depend on him fall, and the family of the one he pursued takes his greatness.

ב. מי שמוסר את הצדיק, יורד מנכסיו:

2. One who informs (to gentiles) on the Tzaddik loses all his possessions.

ג. מותר להרג את המסור:

3. It is permitted to kill an informer (to gentiles).

ד. אסור למסר אפלו את הרשע להריגה:

4. It is forbidden to deliver (to gentiles) even an evildoer to execution.

כבוד Honor - book two

BOOK TWO:

1. People who honor each other, it is certain that they are upright, and so too the opposite.

2. All the honor of all the monarchies in the world, are included in the Four Monarchies. Through the fashioning of the Menorah, Kiddush Levanah (Sanctifying the New Moon), the Incense, and guarding oneself from forbidden foods, all Four Monarchies return the honor within them to the Blessed L-rd.

3. By going forward to honor an important man, the ten utterances by which the world was created are aroused. This also comes through bringing those who are distant back to G-d.

4. It is necessary to honor one who the hour (fortune) smiles upon him.

Honor - book one 15-29

15. When you give honor to a man, give honor also to the one serving him.

16. When the dead are unearthed, it is certain that the Holy One, Blessed be He, wanted to bring some humiliation on the living, and the matter was overturned.

17. One who transgresses the command of the Tzaddik, he falls from his importance.

18. Through chasing after honor one comes to idolatrous thoughts.

19. A man with a position of importance, it is not necessary to (i.e. one should not) humiliate him, even if he is wicked.

20. It is necessary to give honor to the monarchy, even though he worships idolatry.

21. Through the honor one gives to the Torah, one is saved from his enemies.

22. A miracle’s honor is in its coming discreetly.

23. One who is despised, it is certain that he likes falsehood.

24. A man’s clothes give honor to the man.

25. Honor is dependent upon the soul.

26. Honor is dependent upon the desire in the heart.

27. If you are being pursued (/attacked), you will merit to have honor in this world.

28. Through visiting the sick, everyone is honored with him.

29. One who gains prestige by the shame of his friend will not merit to a book named after him.

כבוד HONOR: book one 1-14

book one

1. When there is a desire to discourage a man from serving G-d, they give him honor in order to distract him.

2. One who speaks against the Tzaddik ends up humiliated in everyone's eyes.

3. One who belittles himself each day in his own eyes, merits that his name will not be forgotten by the people, and people will name their children after him.

4. Tikkun Chatzot (the Midnight Lament) is a segula (conducive) for honor.

5. One who causes the Blessed Holy One[’s glory] to be raised high, he becomes famous.

6. One who offends the honor of tzaddikim, through this he falls into weakness.

7. Hugging the Torah scroll is a segula (conducive) for honor.

8. Through humility comes honor.

9. Sometimes a man receives honor and greatness because of the merit of one of his household.

10. One who says "I did not sin" is despised in everyone's eyes.

11. Most of the humiliations that come upon a man are due to the sins of his youth.

12. Extraordinary thirst is a sign of descent from honor.

13. One who saves a Torah scroll from any danger of destruction merits to honor.

14. The words of an honored man endure.

רפואה HEALING:

BOOK TWO:

1. Know, that every herb has its unique power to heal a specific sickness. However, all this is only relevant for one who did not preserve his faith, his covenant (sexual purity), and did not guard himself from transgressing “Do not disdain anyone.” However, one whose faith is complete, who guards his sexual purity and is wary not transgress “Do not disdain…”—his healing is not dependent on herbs specific to his illness, rather, he can be healed by all foods and drinks, in the aspect of "and He will bless your bread,” (Shemot 23:25) and he does not need to wait until the herbs specific to his disease are available to him.

2. Through in-depth study of the secrets of Torah, one can cause barren women to conceive and heal serious illnesses.

3. For leprosy salty things are detrimental, and its healing is fresh [naturally flowing] water. A sign for this [Job 36:27]: "The diminishing of the drops of water," that is, the leprosy that comes from the overwhelming of the blood over the water (mixed in it), through which "Yazoku – sending – rain to it's cloud". (The word Yazoku signifies damage.) [t.n. Is seems that “rain to it's cloud” is an aspect of fresh water, thus leprosy can be seen as a deficiency of fresh water – thus establishing that it can be cured by fresh water and damaged by salty things which are the anti-thesis of fresh water].

4. Looking at the etrog is a healing for pain in the eyes.

חן GRACE:

BOOK ONE

1. Through charity one merits to grace.

2. Through humility one merits to grace.

3. To find grace, one should be a host to guests.

4. Also, one should guard oneself from forbidden foods, and guard one's mouth from forbidden speech.

5. One who expends money to acquire a rabbi from whom to learn, through this he will find grace.

6. When you defer, you will find grace.

7. Through [giving] rebuke, you will find grace.

8. Olive oil is a segula (propitious) for grace.

9. A segulah for finding grace is to write on parchment, "Silver and gold kindness and truth champion."

10. By the awe [you have] for a Torah scholar, you merit to grace.

11. Words that are spoken (lit. come out) calmly are accepted by people.

12. There are fish which are conducive to grace.

13. Learning Torah while traveling gives one grace.

BOOK TWO:

1. When a man comes to a city to live, he should send meat to the poor of the city, and through this he will find grace in the eyes of the city's officials.

שרים MINISTERS:

1. One who's wine is diluted with water, the officials do not deal with him in a straight manner.

2. One who does not judge his fellow favorably is as if he killed him. Also the officials do not deal with him in a straight manner.

3. Saying of Hallel and giving charity are a segula (conducive) to [having] favor in the eyes of the minister.

4. Through eating bread baked by a non-Jew, the forest is prohibited from cutting down its trees.

5. Due to four things, the property of householders is handed over to the government (monarchy). [1) Keeping a note of debt after it has been paid off; 2) Charging interest; 3) Remaining silent in a case where one should speak out against evil; and 4) Promising to make a donation in public and not carrying through.]

פדיון שבויים REDEEMING PRISONERS book two

SECOND PART:

1. Through lewdness, one falls into incarceration or foot pain sickness. Also, a student who had not reached the level of delivering a halachic directive, yet prescribes, falls into this. Also, damaging spirits rule over (/afflict) him.


2. Charity is a segula (conductive) to nullifying all of those punishments.


3. Due to not requesting compassion on behalf of one's friend, as a result, one falls into incarceration. And a remedy for incarceration is to support some living creature.


4. Through having marital relations on days on which such relations are forbidden, through this one falls into incarceration.


5. When one of the children of Israel falls into incarceration, as a result, according to his aspect, the wellsprings of wisdom are sealed up from the wise of the generation, and the opposite is true when he is freed from incarceration.


6. Sometimes, through incarceration, one is saved from loss of children.


7. Through lushon hura (slander), one becomes incarcerated.


8. The hairs that grow on a person and the clothes on a person at the time that he sits in captivity, an ugly spirit rests upon them which makes a person ugly and degraded.


9. Making an effort to free prisoners is a segula (conducive) for child-bearing.


10. Someone who is involved in freeing prisoners, through this, the great ones of the generation are included in him.

פדיון שבויים REDEEMING PRISONERS book one

book one

1. Through haughtiness of the heart, one falls into incarceration.


2. One who agrees with the non-Jews falls into their hands. Rather, one should contradict all of their words.


3. Someone who says a statement in the name of the one who said it (originator), brings redemption to the world.


4. Through redeeming prisoners, the redeemer's dispersed are gathered.


5. Someone who does not leave his house is considered as if incarcerated.


6. Through the sin of homosexuality, one becomes incarcerated.


7. Someone who has mercy on prisoners, the Holy One, Blessed be He, saves him from death.


8. Someone who is incarcerated, it is certain that his soul above is also incarcerated.


9. Someone who comes to the Tzadik and asks the Tzadik advice, and afterwards violates his advice, as a result, he becomes incarcerated.


10. One who feeds bread to the hungry, the Holy One, Blessed be He, saves him from the jailhouse.


11. One who did not fix the sins of his youth, as a result, he goes to the jail house.


12. Someone who is accustomed to performing circumcisions, or providing for the expenses of the circumcision feast for a poor person, through this, he is saved from the jail house.

נבול פה FOUL LANGUAGE

1. Someone who speaks foul language, it is certain that in his heart he thinks thoughts of sin.


2. Through foul language comes flattery.


3. From the sin of foul language, troubles and [evil] decrees are renewed, and the young men of Israel die, G-d forbid, and orphans and widows cry out and are not answered.


4. One who defiles his speech, even if they have sealed for him a decree of seventy years for good, they reverse it to bad. Also, they deepen Hell for him. This also applies to one who hears [such speech] and remains silent.


5. More stringent is one who speaks verbally than the one who performs an action.

חנפה FLATTERY

BOOK ONE

1. Through flattery, one comes into the grip of foul language, and the opposite is also true.


2. Through flattery, one's wife becomes a widow, and his children orphans, and no one has compassion on them.


3. Through flattery comes fright.


4. Someone who walks in the marketplace and falls, it is certain that he has flattery in him.


5. Through flattery comes heartache
.

6. Someone who relies on others, comes into the grip of flattery.


7. One who guards himself from flattery, through this, salvation comes to him.


8. It is permitted to flatter wicked people in this world.


9. Through flattery, judgment is aroused.


10. Also, one's prayer is not heard, and one becomes repulsive in everyones' eyes.


SECOND PART:

1. Through flattery, one comes into the grip of heresy.

יראה - fear of G-d BOOK TWO

SECOND PART:

1. Through fear of G-d and kindness, one is saved from fire and merits a livelihood.


2. A place of [Torah] decision (i.e. where the scholars study, decide, and teach the proper Torah conduct) is helpful for fear of G-d.


3. Through learning the Shulchan Aruch (Code of Jewish Law), one comes to fear of G-d.


4. Through the outstanding and sharp ones of the generation, fear of G-d is illuminated, and through fear of G-d, the merit of the forefathers is sparked, and through the sparkling of the forefathers, repentance is aroused in the world.


5. There is power in the hand of the individual to cast off the yoke of Heaven, but it is not within the hand of the masses to cast off the yoke of Heaven.


6. The voice that emanates from an intelligent, holy person is a segula (conducive) to fear of G-d.


7. Through confusion of the intellect, fear of G-d is ruined. Also, through confusion of the intellect, one's authority falls.


8. Monetary interest causes a loss of fear of G-d.


9. Those who draw close to G-d fearing people, they also merit fear of G-d and knowledge.

יראה FEAR OF G-D book one 28-38 (end)

28. Someone who has fear of G-d, when fright comes to the world, he will not be afraid. Rather, he will even be happy.


29. Someone who has fear of G-d will certainly humble himself before the Tzadik.


30. Through haughtiness, there is no fear of G-d.


31. To [acquire] fear of G-d, go to the ritual bath.


32. Through sanctifying the Name [of G-d], you will come to fear of G-d.


33. Intentional sins remove the fear of G-d from before his eyes.


34. Someone who does not pay attention to the day of death, through this, he has no fear of G-d.


35. When a person falls from his fear of G-d, it is known that they judge him Above.


36. Through the gift that one gives to the righteous, one merits fear of G-d.


37. Also, 310 immersions in a ritual bath are a segula (conducive) to fear of G-d.


38. Desire -- that a person desires to perform a Torah commandment -- is a sign that he has fear of G-d.

יראה FEAR OF G-D 15-27

15. Someone who has fear of Heaven can break the heart of the haughty ...


16. ... and draws down the Divine Presence into the world ....


17. ... and comes into the grip of submission [to G-d].


18. Also, the instigator is not able to deviate him.


19. One who constantly clings to the fear of Hashem, may He be Blessed, the Holy One, Blessed be He, does miracles for him.


20. One who is constantly connected to the fear of G-d and does not forget about it -- all of his sins are pardoned.


21. One who has fear of G-d will certainly listen to the voice of the righteous.


22. He will also come to the attribute of trust [in G-d].


23. Through fear (of Heaven) the Holy One, Blessed be He, gives him peace.


24. Someone who does not have fear of G-d, does not walk in the way of Hashem.


25. Through fear of G-d, one comes to truth.

26. One who has fear of G-d does not fall from his greatness, and keeps getting greater.


27. One who has the wisdom of Elokim (G-d) in his heart, the people will be afraid of him.

יראה FEAR OF G-D book one 1-14

BOOK ONE

1. Someone who is not wise in his own eyes is able to come to fear of G-d.


2. Someone who draws close to an elder and withstands his anger, through this he merits fear of G-d.


3. When someone has the opportunity to do kindness and he does not bestow it, through this, he falls from his fear of G-d.


4. Someone who minimizes conversation will merit fear of G-d.


5. Someone who speaks and motivates his friend to fear of Heaven -- all the words that leave his mouth at the time that he speaks with his friend get made into a book.


6. Someone who has fear of Heaven, his words are heard.


7. Crying over the death of a kosher person is considered like fear of Heaven.


8. Fear of Hashem increases for a person beyond what his mazal (fortune) mandates, and the opposite is also true.


9. Through serving righteous people, one comes to fear of Heaven, and the opposite is also true.


10. Shame leads to fear of sin.


11. The merit of fear of G-d lasts for a thousand generations.


12. Someone who does not leave behind a son or a student, this is called "not fearing Elo-him".


13. Covering the head brings one to fear of G-d.


14. A person from whom the populace is blessed certainly has fear of Heaven.

פחד FEAR book two

SECOND PART:

1. When fear comes to a person, he should know that someone who shares his mazal has come into some trouble.


2. Sometimes a person becomes afraid before some good comes to him.


3. Someone who flees from trouble is smart.


4. On a night that you have fear when it is time to sleep, do not go on the road in the day.


5. When a person is on the verge of death, even if he is still healthy and does not know of his death sentence, nonetheless, he becomes afraid and says verbally that he will die.