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

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

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.

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

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: 36-40

36. Through promiscuity, one becomes exiled under the hand of frivolous governors, and becomes in-debt.

37. In the merit that the women guard against promiscuity, the Messiah will come, also a person will not be dependent on his fellow, and the honor of the tzaddikim is aggrandized.

38. Promiscuity comes as a result of involvement with names of the impure (t.n. i.e. names of impure or evil spiritual entities) and witchcraft.

39. One who has relations with a non-Jew (lit. a Kutite) channels all the bounty to the Other (Impure) Side.

40. Through promiscuity comes forgetfulness.

נאוף SEXUAL IMMORALITY: book 1: 16 - 24

16. The licentiousness of the wife destroys the house.

17. Anyone who has immoral sex, through this their wives see in a dream impurities called murrin.

18. Anyone who marries a woman for the sake of Heaven is as if he gave birth to her.

19. Through a marriage which is not holy comes fire.

20. Anyone to whom an opportunity to sin comes, and he refrains, a miracle is done for him.

21. One who marries a woman who is not appropriate for him, is as if he plows the whole world and plants in it salt, and when G-d basks His Divine Presence, He testifies on behalf of all the Tribes, but not on behalf of him.

22. One who breaches the Covenant (that is, one who commits sexual transgressions) is as if he transgressed all the commandments.

23. Pants atone for sexual immorality.

24. Through promiscuity, the righteous fall.

ממון MONEY: book one 10-19

10. A man's wife does not die unless others ask him for money and he does not have it.

11. The power that the non-Jewish nations have to steal from Israel comes from their studying the Scriptures.

12. Wine brings poverty.

13. A man who has cognizance, in the end becomes wealthy.

14. One who steals from his fellow-man, through this they make him impure with the impurity of subconscious emission.

15. When some new understanding comes to a man, it is certain that great wealth is attached to its heel.

16. Money of a Jew that falls into the hands of a gentile, immediately becomes permissible (i.e. another Jew can salvage the money for himself).

17. One whose sons and daughters are enduring famine, through this he is spared from the judgment of burning that is one of the four death-sentences of the religious courts.

18. One who disregards the safeguards the Rabbis established to protect the Torah becomes poor.

19. One who overcomes his lust of eating, merits to a nice abode.

למוד LEARNING: book one 60-69

60. When there are two verses, from one you can expound on merit and good, and from the other you can expound on the opposite, expound on the verse which is of merit and good.

61. One who does not have understanding in his learning should spend a Shabbat with a tzaddik. Also through this he will merit to learn Torah for the sake of Heaven. Or he should endeavor to do some favor for a tzaddik, or learn with joy, or bring in the Shabbat with joy, or greet the tzaddik with joy.

62. Through learning in-depth, one is able to pray.

63. One who cannot learn because of impediments should abstain from intoxicating beverages.

64. Through neglecting Torah study, one comes to neglect prayer, and this is also the case in the converse.

65. One who cannot learn due to lack of time, and he learns on Shabbat and Rosh Chodesh (the first day of the month), with this he closes off the spirit of impurity.

66. When one does not understand one's Torah learning, it is certain that harsh judgments are laid upon him.

67. It is easy to understand some concept when one is in a high location, such as on a mountain or other such place.

68. Arousal in the morning to study is conducive (segula) to the sense of hearing.

69. Through teaching the Tinokos shel bais Raban [- very young children], peace proliferates.