The rectification for a nocturnal emission, God spare us, is to recite ten psalms on the same day that one experiences it, God forbid. The reason for this is that reciting Psalms has the power to extract the drop from the kelipah (evil force) that captured it. This is because TeHiLYM (Psalms) has the same numerical value as LYLYT (Lilith), with the five letters of her name added; she being in charge of this, as is known.
One has to have in mind while reciting the psalms that TeHiLYM is numerically equal to 485, which is precisely the value of the two Holy Names El Elohim when they are expanded as follows: ӔLeF LaMeD, ӔLeF LaMeD HeY YOD MeM. It is via these two Names that the drop escapes the kelipah. This is because the drop is the aspect of chesed (lovingkindness) and gevurah (judgment), as is known. [This is evidenced] by its consisting of fire and water, heat and moisture, which are aspects of chesed and gevurah. Thus by means of the two Names El Elohim, which are aspects of chesed and gevurah, as is known, [and] numerically equivalent to Tehilym, we are able to remove the drop from there. This is what one has to have in mind when reciting the psalms.
2. Therefore, it is necessary to recite ten psalms. For there are ten types of song, which are the aspect of the ten styles that constitute the Book of Psalms, as is brought. These are: ashrei, lamnatzeach, maskil, halleluyah, etc. See Rashi’s comment. Any one of these ten styles has the power to negate the strength of the aforementioned kelipah, because each of these styles is the antithesis of the kelipah.
[For example,] ashrei connotes seeing or gazing—the antithesis of the kelipah, whose main strength comes from the marring of sight, from the aspect of “His eyesight had faded” (Genesis 27:1). This is the aspect of “Let there be me’orot (luminaries)” (ibid. 1:14)—spelled “missing” (Pesachim 117a). Our Sages, of blessed memory, expounded: This is Lilith (Tikkuney Zohar #44). Thus it is that her main strength comes from marred sight, whereas ashrei, which connotes sight, is her inverse.
The same is true of maskil. [Lilith] is the aspect of MeShaKeL (to bereave), whereas MaSKiL (to enlighten) is the opposite of this. See elsewhere concerning this subject. Her essential power to bring a man to sin by an emission of seed, God forbid, is through the language of Targum, which is the aspect of maskil via a translator—i.e., good mixed with evil. At times MeShaKeL, and at other times MaSKiL. See there.
Halleluyah is also the antithesis of the kelipah, whose name is LYLyT because she constantly mYaLeLeT biyelalah (whines aloud). Hallel (praise) is the opposite of yelalah, because the letters of HaLeLY are the inverse of YeLaLaH.
In addition, the drop comes from daat, which is the aspect of chesed and gevurah, as is known. For the drop, too, is an aspect of chesed and gevurah, as explained above. And it is known that daat is the aspect of the five chasadim (benevolences) and the five gevurot (severities). Therefore, one needs to recite ten psalms.
{“Of David, a maskil (enlightening psalm): Ashrei neseui pesha (Happy is he whose offense is forgiven)” (Psalms 32:1) .} This is the aspect of “Of David, a maskil: Ashrei neseui pesha,” the first letters of which spell NaAPh (adultery), which is subjugated by “Of David, a maskil”—i.e., Tehilym.
3. Afterwards, the Rebbe, of blessed memory, revealed the specific ten psalms to be recited on the day one experiences an impure emission, God forbid. These are:
11
מִכְתָּם לְדָוִד – טז
“Of David, a precious psalm”—Psalm 16;
12
לְדָוִד מַשְׂכִּיל – לב,
“Of David, an enlightening psalm”—Psalm 32;
13
אַשְׁרֵי מַשְׂכִּיל אֶל דָּל – מא,
“Happy is he who is wise enough to help the poor”—Psalm 41;
14
כְּאַיָּל תַּעֲרֹג – מב,
“Like a hind cries longingly”—Psalm 42;
15
לַמְנַצֵּחַ אַל תַּשְׁחֵת – נט,
“For the Conductor: A plea not to be destroyed”—Psalm 59;
16
לַמְנַצֵּחַ עַל יְדוּתוּן – עז,
“For the Conductor: To Yedutun”—Psalm 77;
17
תְּפִלָּה לְמֹשֶׁה – צ,
“A prayer of Moshe”—Psalm 90;
18
הוֹדוּ לַה' קִרְאוּ בִּשְׁמוֹ – קה,
“Give thanks to God; call out in His Name”—Psalm 105;
19
עַל נַהֲרוֹת בָּבֶל – קלז,
“By the rivers of Babylon”—Psalm 137;
20
הַלְלוּיָה הַלְלוּ אֵל בְּקָדְשׁוֹ – קנ.
“Halleluyah! praise God in His holy place”—Psalm 150.
In addition, he said that these ten psalms are a very, very great rectification for an emission, God forbid. One who merits reciting them on the same day need never again be troubled at all by the terrible blemish caused by the emission, God forbid, for it has certainly been rectified through this. {For more on this topic, see Likutey Moharan II, 92.}
תִּקּוּן לְמִקְרֵה לַיְלָה, רַחֲמָנָא לִצְלָן – לוֹמַר עֲשָׂרָה קַפִּיטְל תְּהִלִּים בְּאוֹתוֹ הַיּוֹם שֶׁאֵרַע לוֹ, חַס וְשָׁלוֹם. כִּי יֵשׁ כֹּחַ בַּאֲמִירַת תְּהִלִּים לְהוֹצִיא הַטִּפָּה מֵהַקְּלִפָּה שֶׁלָּקְחָה אוֹתָהּ, כִּי תְּהִלִּים בְּגִימַטְרִיָּא לִילִית עִם הַחֲמֵשׁ אוֹתִיּוֹת שֶׁל שְׁמָהּ, שֶׁהִיא הַמְמֻנָּה עַל זֶה, כַּיָּדוּעַ.
The rectification for a nocturnal emission, God spare us, is to recite ten psalms on the same day that one experiences it, God forbid. The reason for this is that reciting Psalms has the power to extract the drop from the kelipah (evil force) that captured it. This is because TeHiLYM (Psalms) has the same numerical value as LYLYT (Lilith), with the five letters of her name added; she being in charge of this, as is known.
וְצָרִיךְ לְכַוֵּן בִּשְׁעַת אֲמִירַת תְּהִלִּים, שֶׁתְּהִלִּים בְּגִימַטְרִיָּא תפ"ה, שֶׁהוּא מְכֻוָּן כְּמִסְפַּר הַשְּׁנֵי שֵׁמוֹת: אֵל אֱלֹקִים בִּמְלוֹאוֹ, כָּזֶה: אָלֶף לָמֶד, אָלֶף לָמֶד הֵי יוּד מֵם, שֶׁעַל־יְדֵי הַשְּׁנֵי שֵׁמוֹת אֵלּוּ יוֹצְאָה הַטִּפָּה מֵהַקְּלִפָּה, כִּי הַטִּפָּה הִיא בְּחִינַת חֶסֶד וּגְבוּרָה כַּיָּדוּעַ, כִּי יֵשׁ בָּהּ כֹּחַ אֵשׁ וּמַיִם, חֲמִימוּת וְלַחוּת, שֶׁהֵם בְּחִינַת חֶסֶד וּגְבוּרָה, וְעַל יְדֵי הַשְּׁנֵי שֵׁמוֹת אֵל אֱלֹקִים הַנַּ"ל, שֶׁהֵם בְּחִינַת חֶסֶד וּגְבוּרָה, כַּיָּדוּעַ, שֶׁהֵם גִּימַטְרִיָּא תְּהִלִּים כַּנַּ"ל, עַל־יְדֵי־זֶה מוֹצִיאִין הַטִּפָּה מִשָּׁם, וְזֶה צָרִיךְ לְכַוֵּן בִּשְׁעַת אֲמִירַת תְּהִלִּים:
One has to have in mind while reciting the psalms that TeHiLYM is numerically equal to 485, which is precisely the value of the two Holy Names El Elohim when they are expanded as follows: ӔLeF LaMeD, ӔLeF LaMeD HeY YOD MeM. It is via these two Names that the drop escapes the kelipah. This is because the drop is the aspect of chesed (lovingkindness) and gevurah (judgment), as is known. [This is evidenced] by its consisting of fire and water, heat and moisture, which are aspects of chesed and gevurah. Thus by means of the two Names El Elohim, which are aspects of chesed and gevurah, as is known, [and] numerically equivalent to Tehilym, we are able to remove the drop from there. This is what one has to have in mind when reciting the psalms.
וְעַל־כֵּן צָרִיךְ לוֹמַר עֲשָׂרָה קַפִּיטְל, כִּי יֵשׁ עֲשָׂרָה מִינֵי זִמְרָה, שֶׁהֵם בְּחִינַת הָעֲשָׂרָה לְשׁוֹנוֹת שֶׁנֶּאֱמַר בָּהֶם סֵפֶר תְּהִלִּים, כַּמּוּבָא (בִּגְמָרָא פְּסָחֵים קיז וּבַזֹּהַר), שֶׁהֵם אַשְׁרֵי וְלַמְנַצֵּחַ וּמַשְׂכִּיל וְהַלְלוּיָהּ וְכוּ', עַיֵּן בְּפֵרוּשׁ רַשִׁ"י. וְיֵשׁ כֹּחַ בְּכָל לָשׁוֹן וְלָשׁוֹן שֶׁל הָעֲשָׂרָה לְשׁוֹנוֹת הַנַּ"ל לְבַטֵּל כֹּחַ הַקְּלִפָּה הַנַּ"ל, כִּי כָּל אֶחָד מֵאֵלּוּ הַלְּשׁוֹנוֹת הֵם הֶפֶךְ הַקְּלִפָּה הַנַּ"ל,
2. Therefore, it is necessary to recite ten psalms. For there are ten types of song, which are the aspect of the ten styles that constitute the Book of Psalms, as is brought. These are: ashrei, lamnatzeach, maskil, halleluyah, etc. See Rashi’s comment. Any one of these ten styles has the power to negate the strength of the aforementioned kelipah, because each of these styles is the antithesis of the kelipah.
כִּי אַשְׁרֵי הוּא לְשׁוֹן רְאִיָּה וְהִסְתַּכְּלוּת – הֶפֶךְ הַקְּלִפָּה הַנַּ"ל שֶׁעִקַּר כֹּחָהּ מִקִּלְקּוּל הָרְאוּת, מִבְּחִינַת: וַתִּכְהֶיןָ עֵינָיו מֵרְאוֹת, בִּבְחִינוֹת: יְהִי מְאֹרֹת – חָסֵר, וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ת"ז תיקון מד דף עט:): דָּא לִילִית. נִמְצָא, שֶׁעִקַּר כֹּחָהּ מִקִּלְקוּל הָרְאִיָּה, וְאַשְׁרֵי שֶׁהוּא לְשׁוֹן רְאִיָּה הִיא הֶפֶךְ מִמֶּנָּה.
[For example,] ashrei connotes seeing or gazing—the antithesis of the kelipah, whose main strength comes from the marring of sight, from the aspect of “His eyesight had faded” (Genesis 27:1). This is the aspect of “Let there be me’orot (luminaries)” (ibid. 1:14)—spelled “missing” (Pesachim 117a). Our Sages, of blessed memory, expounded: This is Lilith (Tikkuney Zohar #44). Thus it is that her main strength comes from marred sight, whereas ashrei, which connotes sight, is her inverse.
וְכֵן מַשְׂכִּיל, כִּי הִיא בְּחִינַת מְשַׁכֵּל, וּמַשְׂכִּיל הוּא הֶפֶךְ מִזֶּה, וְעִנְיָן זֶה עַיֵּן בְּמָקוֹם אַחֵר (לעיל בסימן יט), כִּי עִקַּר כֹּחָהּ לְהַחֲטִיא אֶת הָאָדָם בְּמִקְרֶה, חַס וְשָׁלוֹם, הוּא עַל־יְדֵי לְשׁוֹן תַּרְגּוּם, שֶׁהוּא בְּחִינַת מַשְׂכִּיל עַל יְדֵי תֻּרְגְּמָן, שֶׁהוּא מְעֹרָב טוֹב וָרַע, לִפְעָמִים מְשַׁכֵּל וְלִפְעָמִים מַשְׂכִּיל, עַיֵּן שָׁם.
The same is true of maskil. [Lilith] is the aspect of MeShaKeL (to bereave), whereas MaSKiL (to enlighten) is the opposite of this. See elsewhere concerning this subject. Her essential power to bring a man to sin by an emission of seed, God forbid, is through the language of Targum, which is the aspect of maskil via a translator—i.e., good mixed with evil. At times MeShaKeL, and at other times MaSKiL. See there.
וְכֵן הַלְלוּיָהּ – הֶפֶךְ הַקְּלִפָּה, שֶׁשְּׁמָהּ לִילִית עַל שֵׁם שֶׁהִיא מְיַלֶּלֶת בִּילָלָה תָּמִיד, וְהַלֵּל הֶפֶךְ יְלָלָה, כִּי אוֹתִיּוֹת "הַלְּלִי" הֵם הֶפֶךְ "יְלָלָה".
Halleluyah is also the antithesis of the kelipah, whose name is LYLyT because she constantly mYaLeLeT biyelalah (whines aloud). Hallel (praise) is the opposite of yelalah, because the letters of HaLeLY are the inverse of YeLaLaH.
וְהַשְּׁאָר לֹא פֵּרֵשׁ.
[Rebbe Nachman] did not expound the rest.
גַּם הַטִּפָּה בָּאָה מֵהַדַּעַת, שֶׁהוּא בְּחִינַת חֶסֶד וּגְבוּרָה, כַּיָּדוּעַ, כִּי גַּם הַטִּפָּה הִיא בְּחִינַת חֶסֶד וּגְבוּרָה כַּנַּ"ל, וְיָדוּעַ שֶׁהַדַּעַת הוּא בְּחִינַת חֲמִשָּׁה חֲסָדִים וְחָמֵשׁ גְּבוּרוֹת, עַל כֵּן צָרִיךְ לוֹמַר עֲשָׂרָה קַפִּיטְל.
In addition, the drop comes from daat, which is the aspect of chesed and gevurah, as is known. For the drop, too, is an aspect of chesed and gevurah, as explained above. And it is known that daat is the aspect of the five chasadim (benevolences) and the five gevurot (severities). Therefore, one needs to recite ten psalms.
וְזֶה בְּחִינַת (תהילים ל״ב:א׳): לְדָוִד מַשְׂכִּיל אַשְׁרֵי נְשׂוּי פֶּשַׁע – רָאשֵׁי־תֵבוֹת נַאַף, שֶׁהוּא נִכְנָע עַל יְדֵי בְּחִינַת לְדָוִד מַשְׂכִּיל, דְּהַיְנוּ תְּהִלִּים:
{“Of David, a maskil (enlightening psalm): Ashrei neseui pesha (Happy is he whose offense is forgiven)” (Psalms 32:1) .} This is the aspect of “Of David, a maskil: Ashrei neseui pesha,” the first letters of which spell NaAPh (adultery), which is subjugated by “Of David, a maskil”—i.e., Tehilym.
אַחַר־כָּךְ גִּלָּה רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, הָעֲשָׂרָה קַפִּיטְל תְּהִלִּים בִּפְרָטִיּוּת, שֶׁצָּרִיךְ לְאָמְרָם בְּאוֹתוֹ הַיּוֹם שֶׁיִּקְרֶה לוֹ, חַס וְשָׁלוֹם, מִקְרֶה בִּלְתִּי טָהוֹר. וְאֵלּוּ הֵן:
3. Afterwards, the Rebbe, of blessed memory, revealed the specific ten psalms to be recited on the day one experiences an impure emission, God forbid. These are:
מִכְתָּם לְדָוִד – טז
“Of David, a precious psalm”—Psalm 16;
לְדָוִד מַשְׂכִּיל – לב,
“Of David, an enlightening psalm”—Psalm 32;
אַשְׁרֵי מַשְׂכִּיל אֶל דָּל – מא,
“Happy is he who is wise enough to help the poor”—Psalm 41;
כְּאַיָּל תַּעֲרֹג – מב,
“Like a hind cries longingly”—Psalm 42;
לַמְנַצֵּחַ אַל תַּשְׁחֵת – נט,
“For the Conductor: A plea not to be destroyed”—Psalm 59;
לַמְנַצֵּחַ עַל יְדוּתוּן – עז,
“For the Conductor: To Yedutun”—Psalm 77;
תְּפִלָּה לְמֹשֶׁה – צ,
“A prayer of Moshe”—Psalm 90;
הוֹדוּ לַה' קִרְאוּ בִּשְׁמוֹ – קה,
“Give thanks to God; call out in His Name”—Psalm 105;
עַל נַהֲרוֹת בָּבֶל – קלז,
“By the rivers of Babylon”—Psalm 137;
הַלְלוּיָה הַלְלוּ אֵל בְּקָדְשׁוֹ – קנ.
“Halleluyah! praise God in His holy place”—Psalm 150.
וְאָמַר, שֶׁאֵלּוּ הָעֲשָׂרָה קַפִּיטְל תְּהִלִּים, הֵם תִּקּוּן גָּדוֹל מְאֹד מְאֹד לְמִקְרֶה חַס וְשָׁלוֹם, וּמִי שֶׁזּוֹכֶה לְאָמְרָם בְּאוֹתוֹ הַיּוֹם, אֵין צָרִיךְ לִפְחֹד עוֹד כְּלָל מִפְּגָם הַנּוֹרָא שֶׁל הַמִּקְרֶה, חַס וְשָׁלוֹם, כִּי בְּוַדַּאי נִתְתַּקֵּן עַל יְדֵי זֶה: (וְעַיֵּן עִנְיָן זֶה בְּלִקּוּטֵי מוֹהֲרַ"ן תִּנְיָנָא בְּסוֹפוֹ.)
In addition, he said that these ten psalms are a very, very great rectification for an emission, God forbid. One who merits reciting them on the same day need never again be troubled at all by the terrible blemish caused by the emission, God forbid, for it has certainly been rectified through this. {For more on this topic, see Likutey Moharan II, 92.}