There are times when a person has a thought of returning to God. At that moment he becomes an upright individual. Following this, he seeks to act on his heart’s arousal to repent and so wants to travel to the tzaddik. But once he is on the way, the evil inclination rises up against him and his original enthusiasm abates. And then later, when he comes to the tzaddik, the evil inclination’s assault against him is even greater, so that he loses his enthusiasm altogether. Do not be troubled by this; do not let your thoughts about this confuse you.
Know, the reason for this is that when he originally had a thought of returning to God, on account of the good that was awakened in him, the action he took at that moment killed his [evil] inclination. His former evil inclination was eliminated: he killed it through the thought of repentance and the act of that moment. But afterwards, when he wants to travel to the tzaddik, a different evil inclination rises up against him. This is because “anyone who is greater than his fellow man, his [evil] inclination is also greater” (as our Sages, of blessed memory, taught in Sukkah 52a). He now has a stronger evil inclination than previously. Therefore, unless he strengthens his resolve against it, this new evil inclination will gain the upper hand and his original enthusiasm will abate. He needs to fight anew, even harder, against this new evil inclination that he encounters.
2. The evil inclination has many different forms. There are base and materialistic people whose evil inclination is likewise base and vulgar. For the majority, their evil inclination is the blood itself—i.e., the blood in the [heart’s] left ventricle, which is quite strong. The turmoil that these people experience stems primarily from the turbidity and muddle of the blood. In truth, anyone with even a minimum of clear spiritual awareness regards this evil inclination as immense foolishness and madness. He does not have to muster any resolve in order to defeat it.
And even that which the general populace considers a severe test, such as sexual temptation, to him is mere folly. He does not consider it a test at all. This is the case for anyone who has any spiritual awareness and some slight conception of the greatness of our Lord, the Creator, may His Name be blessed. As it is written (Psalms 135:5), “For I know that God is great, that our Lord is above all heavenly powers.” It is impossible to explain this by either the written or spoken word. For God’s greatness is known to each individual only commensurate with what he can estimate in his heart, as is written in the holy Zohar (I, 103b): “Her Master is known at the Sh’ARim (gates)” (Proverbs 31:23)—each person commensurate with what he can ShAeR (estimate) in his heart. Thus, when someone merits estimating in his heart God’s greatness, there is certainly nothing that is considered a test vis-à-vis this, nor does he have to muster any resolve concerning it.
However, there is a form of evil inclination that is a holy angel. It is nonetheless an evil inclination and one has to strengthen one’s resolve and flee from it—i.e., [from] the aspect of severities and the aspect of judgments. The spiritually aware individual has this [form of] evil inclination—i.e., severities and judgments—and he must overcome it and temper the judgments so that there is only absolute good. For anyone to be absorbed in the place he is meant to be absorbed—i.e., in the Infinite One, where it is entirely good, and where there is no judgment, God forbid—he himself must be absolutely good and mitigate all the severities and judgments, which are the evil inclination of on high.
It was in this that David blemished with Batsheva. For certainly it cannot be said that David sinned physically, out of lust, God forbid. As David himself has said: “and my heart is hollow within me” (Psalms 109:22). He had utterly killed the vulgar evil inclination and subdued the blood in the left ventricle. Our Sages, of blessed memory, taught as well: Anyone who says David sinned is nothing but mistaken (Shabbat 56a). And even this minor blemish and slight transgression that did transpire, as brought—it, too, certainly was not caused by desire, turbid blood, God forbid, which is the source of illicit sexual desire. Rather, his blemish was on high, in the severities. He had not mitigated the evil inclination of on high—i.e., the severities and judgments. And even this was in a most subtle sense, since Batsheva was destined for David.
This is also the meaning of what was said of David (1 Chronicles 22:8): “you shall not build a House to My Name, because you have shed much blood.” In other words, he had not mitigated the severities, and therefore did not merit building the Temple. Even though it was God’s war that he fought, nevertheless, in the most exalted levels on high, that place into which one has to be absorbed—i.e., in the Infinite One—there is absolute good. Thus one has to be comprised of nothing but good, without any judgments at all.
3. This is also the meaning of: Even the Supernal Crown is dark in comparison to the Cause of Causes, as in (Psalms 82:5), “They do not know or understand; they walk about in darkness.” This is the holiness of on high, which is the evil inclination of the abovementioned holy tzaddikim. {Also on high, in connection with God {so to speak}, we find the aforementioned form of evil inclination. As our Sages, of blessed memory, expounded: “At first, it aro se in thought to create the world with the Attribute of Judgment,” which corresponds to the evil inclination, as explained above. But afterwards, so to speak, He broke the evil inclination and “included also the Attribute of Compassion…” (Yelamdeinu, Bereishit 1). And from this, the power to break the evil inclination evolved and descended below. For without this, we would have been powerless to break the evil inclination. This is likewise how this expression is explained in the Talmud, where [the Sages] said: This itself is His great might, that He subdues His inclination in showing extraordinary patience to the wicked (Yoma 69b). Thus we find the abovementioned matter explained: God’s suppressing the Attribute of Judgment and showing patience is, for Him, the aspect of breaking the evil inclination. See also the many places in the Zohar which clarify that the Attribute of Judgment is {the root of} the aspect of the evil inclination.}
The same is true of King Shlomo, of blessed memory, who married the daughter of Pharaoh and many other non-Jewish women. It is certainly inconceivable that this was the work of the vulgar evil inclination, since he was genuinely wise, as it is written (1 Kings 5:11), “For he was wiser than all men.” And we have already established the rule that for someone with but a minimum of genuine wisdom, this temptation is not considered a test at all. Even if a beautiful woman propositions him in a secluded place, so that he has the ability to satisfy the desire, he regards this as but foolishness and madness. He does not consider it a test at all.
As for that which is said in the Torah in praise of Yosef the Tzaddik for having withstood the test, this involves a mystery. For the essential test is in the abovementioned aspect of mitigating the severities, in order to defeat the evil inclination of on high. It is not in order to defeat the vulgar evil inclination, which is not a test at all. Similarly, Shlomo’s blemish was in this aspect alone, as explained above.
4. Therefore, when someone is beset by judgments, God forbid, and experiences some misfortune, may the Compassionate One spare us, he must make every attempt to get free of the evil inclination. This is because the evil inclination stems primarily from the judgments. For even the coarse and vulgar evil inclination of turbid blood certainly has a root more exalted than itself. And this higher evil inclination likewise has a root, since there are many different forms to the evil inclination. {There is even a strong evil inclination associated with getting closer to God. {That is to say, there are times when too much enthusiasm beyond the proper limits stems from the evil inclination. This is the aspect of “lest they break through,” as explained also elsewhere. When one begins getting closer to God, one experiences a strong evil inclination. Thus at the Giving of the Torah, God cautioned Moshe: “Go down and warn the people, lest they break through to God in order to see” (Exodus 19:21). For the Jewish people were then on a very high spiritual level and it was necessary to warn them of the evil inclination associated with getting closer to God.}
There is also an evil inclination that is not as vulgar, which does not stem from turbid blood. It is, rather, the aspect of a fine husk. And even this is still not the evil inclination of the holy ones who possess wisdom and awareness. Theirs is only the evil inclination of on high, which is a holy angel, the aspect of severities and judgments. This [last form of evil inclination] is the ultimate supernal root of all the evil inclinations: from the highest evil inclination to the lowest—the vulgar and polluted, the foolish, idiotic and stupid evil inclination [of] turbid blood. Therefore, when a person is beset by judgments, since the severities and judgments—the source of every evil inclination—assail him, then his own evil inclination greatly increases its assault on him. Thus he needs to muster greater effort and resolve to [defeat] it.
And know, most people’s evil inclination, which is [their] turbid blood, is foolishness, madness and a great stupidity. As [our Sages] taught: A person does not sin unless a spirit of foolishness enters him (Sotah 3a). For in truth, there is a foolish spirit of sin that is wiser than everyone, and even so it is a spirit of foolishness. However, this spirit of foolishness of the majority of people is genuinely foolish, daft, idiotic and mad.
Indeed, one can see that there are many people who experience idolatrous thoughts. There are those who, when they get up to pray, an idolatrous image materializes in front of them. And even though they themselves know that it is not real, it still overwhelms them. The form takes shape and stands opposite them, and it is very difficult for them to remove it from their imagination and thoughts. Now, see, is there any greater foolishness and madness than this?
It is certainly very difficult for someone overcome by these illusions to escape them and remove them from his thoughts. The more he exerts himself, shaking and throwing his head back and forth, the more these illusions assail him. This is the nature and specialty of these polluted evil inclinations: the more one wants to overcome these thoughts, the stronger they make themselves. It is like a person escaping from something, who looks over his shoulder at the thing he is fleeing. The thing then attacks him even harder, since he has not taken his mind off of it. On the contrary, he repeatedly looks behind him, at this thought. Understand this.
This is known to anyone who has become trapped in this and has these thoughts, may the Compassionate One spare us. And with this everyone can understand that it is immense foolishness and madness, and that it comes only from turbid blood—from the turbidity and confusion of the mind. Everyone knows that idolatry is not real, and even so it is very difficult to remove one’s thoughts from it because one’s mind has already become very turbid and confused. It is the same for the promiscuous thoughts that most people have, especially when one is visually stimulated, as when crossing paths with a woman that appears in one’s view. When a person wants to be upright and has no desire for these thoughts, and so shakes his head hoping to remove the thoughts from himself, they assail him all the more.
In truth, for someone with spiritual awareness, this is immense foolishness. He in no way considers his not having undesirable thoughts from this as an accomplishment, nor has he any need whatsoever to throw and shake his head. Just as for the majority of people these thoughts of idolatry are foolishness and madness, promiscuous thoughts are foolishness for him. Thus we find in the Zohar (III, 84a) that when Rabbi Shimon bar Yochai happened to see some beautiful women, he said, “Turn not to false gods” (Leviticus 19:4)—for they are the aspect of false gods; just as idolatrous thoughts are universally recognized as foolishness, these promiscuous thoughts are likewise foolishness and madness.
Therefore, the main way to remedy this for someone who has become trapped and experiences these thoughts—whether thoughts of sex or idolatry, God forbid—is only by his sanctifying and purifying his body, so as to spiritually refine and purify his blood. And he should go to a true sage who will guide him on the path of repentance, the path of wisdom, [with] proper counsel for every matter. This will subdue his [spiritually] uncircumcised heart “and he will be healed” (Isaiah 6:10). However, as long as he has yet to sanctify and purify his body, increasing his resolve and exertion affords him no remedy. Attempting to remove the thoughts causes him much suffering, since they become stronger and stronger.
5. Depression, too, is very harmful and strengthens the coarse and vulgar evil inclination. Thus, on the contrary, if a person wants to be God-fearing and to pray, and does not want these bad thoughts, he should ignore them entirely. Their presence should not matter to him. Rather, he should attend to what he is involved in—be it Torah or prayer or business—and pay no attention at all to [these thoughts].
This is like the story I heard about a certain person who, when he got up to pray, would imagine a non-Jewish idolater appearing and standing in front of him. He suffered terribly from this. The more he tried to overcome and remove this thought, the more it gained the upper hand. A sage advised him to not be concerned about it; to let the idolater stand there, and even so to go about his business and pray. By doing so, it would leave him. This, however, is only a temporary solution; for as long as he still has not sanctified his body. For the main thing is to sanctify and purify himself. And he should go to a sage, who will provide him with proper counsel for every matter, as explained above.
לִפְעָמִים בָּא לָאָדָם הִרְהוּר תְּשׁוּבָה, וְנַעֲשֶׂה בְּאוֹתוֹ שָׁעָה אִישׁ כָּשֵׁר, וְאַחַר־כָּךְ רוֹצֶה לַעֲשׂוֹת עֻבְדָּא, בַּאֲשֶׁר שֶׁנִּתְעוֹרֵר לִבּוֹ לִתְשׁוּבָה, בְּכֵן רוֹצֶה לִנְסֹעַ לְהַצַּדִּיק. וְאַחַר־כָּךְ כְּשֶׁנּוֹסֵעַ, מִתְגַּבֵּר עָלָיו הַיֵּצֶר הָרָע, וְנוֹפֵל מִתְּשׁוּקָתוֹ שֶׁהָיָה לוֹ תְּחִילָה. וְאַחַר כָּךְ כְּשֶׁבָּא לְהַצַּדִּיק, מִתְגַּבֵּר עָלָיו הַיֵּצֶר הָרָע עוֹד יוֹתֵר, וְאוֹבֵד כָּל חִשְׁקוֹ. אַל יִקְשֶׁה בְּעֵינֶיךָ זֹאת, וְאַל יְבַהֲלוּךָ רַעְיוֹנֶיךָ עַל זֶה,
There are times when a person has a thought of returning to God. At that moment he becomes an upright individual. Following this, he seeks to act on his heart’s arousal to repent and so wants to travel to the tzaddik. But once he is on the way, the evil inclination rises up against him and his original enthusiasm abates. And then later, when he comes to the tzaddik, the evil inclination’s assault against him is even greater, so that he loses his enthusiasm altogether. Do not be troubled by this; do not let your thoughts about this confuse you.
כִּי דַּע, שֶׁזֶּה נִמְשָׁךְ מֵחֲמַת כִּי בַּתְּחִלָּה כְּשֶׁבָּא לוֹ הַהִרְהוּר תְּשׁוּבָה, מֵחֲמַת הַטּוֹב שֶׁהִתְעוֹרֵר בְּתוֹכוֹ, אֲזַי עַל יְדֵי מַעֲשָׂיו בְּאוֹתוֹ שָׁעָה, הֵמִית יִצְרוֹ, וְנִתְבַּטֵּל יִצְרוֹ הָרַע שֶׁהָיָה לוֹ, כִּי הֵמִיתוֹ בְּזֶה הַהִרְהוּר תְּשׁוּבָה וְהָעֻבְדָּא שֶׁל אוֹתוֹ הַשָּׁעָה. וְאַחַר כָּךְ כְּשֶׁרוֹצֶה לִנְסֹעַ, מִתְגַּבֵּר עָלָיו יֵצֶר הָרָע אַחֵר. כִּי כָּל הַגָּדוֹל מֵחֲבֵרוֹ יִצְרוֹ גָּדוֹל מִמֶּנּוּ (כשארז"ל סוכה נב), וְיֵשׁ לוֹ עַתָּה יֵצֶר הָרָע גָּדוֹל מִמַּה שֶּׁהָיָה לוֹ תְּחִלָּה. עַל כֵּן אִם אֵינוֹ מִתְחַזֵּק נֶגְדּוֹ, אֲזַי מִתְגַּבֵּר עָלָיו זֶה הַיֵּצֶר הָרָע הֶחָדָשׁ, וְנוֹפֵל מִתְּשׁוּקָתוֹ שֶׁהָיָה לוֹ תְּחִלָּה. כִּי צָרִיךְ הִתְגַּבְּרוּת חָדָשׁ בְּיוֹתֵר, נֶגֶד זֶה הַיֵּצֶר הָרָע הֶחָדָשׁ שֶׁבָּא לוֹ כַּנַּ"ל:
Know, the reason for this is that when he originally had a thought of returning to God, on account of the good that was awakened in him, the action he took at that moment killed his [evil] inclination. His former evil inclination was eliminated: he killed it through the thought of repentance and the act of that moment. But afterwards, when he wants to travel to the tzaddik, a different evil inclination rises up against him. This is because “anyone who is greater than his fellow man, his [evil] inclination is also greater” (as our Sages, of blessed memory, taught in Sukkah 52a). He now has a stronger evil inclination than previously. Therefore, unless he strengthens his resolve against it, this new evil inclination will gain the upper hand and his original enthusiasm will abate. He needs to fight anew, even harder, against this new evil inclination that he encounters.
כִּי יֵשׁ כַּמָּה בְּחִינוֹת בַּיֵּצֶר הָרָע. כִּי יֵשׁ בְּנֵי אָדָם נְמוּכִים מְגֻשָּׁמִים, שֶׁהַיֵּצֶר הָרָע שֶׁלָּהֶם הוּא גַּם כֵּן יֵצֶר הָרָע נָמוּךְ וּמְגֻשָּׁם. וְהָרֹב, הַיֵּצֶר הָרָע שֶׁלָּהֶם הֵם הַדָּמִים בְּעַצְמָם, הַיְנוּ הַדָּם שֶׁבֶּחָלָל הַשְּׂמָאלִי, שֶׁהוּא בְּתָקְפּוֹ. וְעִקַּר בִּלְבּוּלִים שֶׁלָּהֶם, מֵעֲכִירַת וּמִבִּלְבּוּל הַדָּמִים. וּבֶאֱמֶת מִי שֶׁיֵּשׁ לוֹ דַּעַת צַח כָּל שֶׁהוּא, הַיֵּצֶר הָרָע הַזֶּה הוּא אֶצְלוֹ שְׁטוּת גָּדוֹל וְשִׁגָּעוֹן, וְאֵין צָרִיךְ שׁוּם הִתְגַּבְּרוּת לְנַצֵּחַ אוֹתוֹ.
2. The evil inclination has many different forms. There are base and materialistic people whose evil inclination is likewise base and vulgar. For the majority, their evil inclination is the blood itself—i.e., the blood in the [heart’s] left ventricle, which is quite strong. The turmoil that these people experience stems primarily from the turbidity and muddle of the blood. In truth, anyone with even a minimum of clear spiritual awareness regards this evil inclination as immense foolishness and madness. He does not have to muster any resolve in order to defeat it.
וַאֲפִלּוּ מַה שֶּׁנֶּחֱשָׁב בְּעֵינֵי הֶהָמוֹן לְנִסָּיוֹן גָּדוֹל, כְּגוֹן הַנִּסָּיוֹן שֶׁל תַּאֲוַת נִאוּף, הוּא אֶצְלוֹ שְׁטוּת, וְלֹא נֶחֱשָׁב לוֹ לְשׁוּם נִסָּיוֹן כְּלָל. כִּי מִי שֶׁיֵּשׁ לוֹ שׁוּם דַּעַת, וְיוֹדֵעַ מְעַט מִגְּדֻלַּת אֲדוֹנֵנוּ הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ, כְּמָה שֶׁכָּתוּב (תהילים קל״ה:ה׳): כִּי אֲנִי יָדַעְתִּי כִּי גָּדוֹל ה' וַאֲדֹנֵינוּ מִכָּל אֱלֹהִים. וְאִי אֶפְשָׁר לְהַסְבִּיר זֶה, לֹא בִּכְתָב וְלֹא בְּעַל־פֶּה, כִּי גְּדֻלַּת הַשֵּׁם יִתְבָּרַךְ הוּא רַק לְכָל חַד לְפוּם מָה דִּמְשָׁעֵר בְּלִבֵּהּ, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ (וירא קג:): נוֹדָע בַּשְּׁעָרִים בַּעְלָהּ – לְכָל חַד לְפוּם מָה דִּמְשָׁעֵר בְּלִבֵּהּ. וּמִי שֶׁזּוֹכֶה לְשַׁעֵר בְּלִבּוֹ אֶת גְּדֻלַּת הַשֵּׁם יִתְבָּרַךְ, בְּוַדַּאי אֵצֶל זֶה אֵינוֹ נֶחֱשָׁב שׁוּם דָּבָר לְנִסָּיוֹן, וְאֵין צָרִיךְ שׁוּם הִתְגַּבְּרוּת עַל זֶה.
And even that which the general populace considers a severe test, such as sexual temptation, to him is mere folly. He does not consider it a test at all. This is the case for anyone who has any spiritual awareness and some slight conception of the greatness of our Lord, the Creator, may His Name be blessed. As it is written (Psalms 135:5), “For I know that God is great, that our Lord is above all heavenly powers.” It is impossible to explain this by either the written or spoken word. For God’s greatness is known to each individual only commensurate with what he can estimate in his heart, as is written in the holy Zohar (I, 103b): “Her Master is known at the Sh’ARim (gates)” (Proverbs 31:23)—each person commensurate with what he can ShAeR (estimate) in his heart. Thus, when someone merits estimating in his heart God’s greatness, there is certainly nothing that is considered a test vis-à-vis this, nor does he have to muster any resolve concerning it.
רַק שֶׁיֵּשׁ בְּחִינַת יֵצֶר הָרָע, שֶׁהוּא מַלְאָךְ הַקָּדוֹשׁ, וְאַף־עַל־פִּי־כֵן הוּא יֵצֶר הָרָע, וְצָרִיךְ לְהִתְגַּבֵּר וּלְהִמָּלֵט מְאֹד מִמֶּנּוּ. הַיְנוּ בְּחִינוֹת גְּבוּרוֹת, בְּחִינוֹת דִּינִים. וְזֶה הַבַּר דַּעַת, יֵשׁ לוֹ זֶה הַיֵּצֶר הָרָע הַנַּ"ל, הַיְנוּ גְּבוּרוֹת וְדִינִים. וְצָרִיךְ לְהִתְגַּבֵּר עָלָיו, וּלְהַמְתִּיק הַדִּינִים, שֶׁיִּהְיֶה רַק כֻּלּוֹ טוֹב. כִּי מִי שֶׁנִּכְלָל בַּמָּקוֹם שֶׁצָּרִיךְ לְהִכָּלֵל, הַיְנוּ בָּאֵין סוֹף, שָׁם כֻּלּוֹ טוֹב, וְאֵין שָׁם דִּין, חַס וְשָׁלוֹם. עַל כֵּן צָרִיךְ לִהְיוֹת כֻּלּוֹ טוֹב, וּלְהַמְתִּיק כָּל הַגְּבוּרוֹת וְהַדִּינִים, שֶׁהֵם הַיֵּצֶר הָרָע שֶׁלְּמַעְלָה.
However, there is a form of evil inclination that is a holy angel. It is nonetheless an evil inclination and one has to strengthen one’s resolve and flee from it—i.e., [from] the aspect of severities and the aspect of judgments. The spiritually aware individual has this [form of] evil inclination—i.e., severities and judgments—and he must overcome it and temper the judgments so that there is only absolute good. For anyone to be absorbed in the place he is meant to be absorbed—i.e., in the Infinite One, where it is entirely good, and where there is no judgment, God forbid—he himself must be absolutely good and mitigate all the severities and judgments, which are the evil inclination of on high.
וּבָזֶה פָּגַם דָּוִד בְּבַת שֶׁבַע, כִּי בְּוַדַּאי חָלִילָה לוֹמַר, שֶׁדָּוִד חָטָא בְּגַשְׁמִיּוּת מֵחֲמַת תַּאֲוָה, חַס וְשָׁלוֹם, כִּי כְּבָר אָמַר דָּוִד בְּעַצְמוֹ: וְלִבִּי חָלַל בְּקִרְבִּי (תהילים ק״ט:כ״ב), שֶׁהָרַג כְּבָר אֶת הַיֵּצֶר הָרָע הַגַּשְׁמִי בְּתַכְלִית, וְהִכְנִיעַ הַדָּם שֶׁבֶּחָלָל הַשְּׂמָאלִי. וְאַף שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת נו.): כָּל הָאוֹמֵר דָּוִד חָטָא אֵינוֹ אֶלָּא טוֹעֶה וְכוּ', אַף־עַל־פִּי־כֵן, אֲפִלּוּ זֶה הַפְּגָם הַקָּטָן וְהַחֵטְא קַל שֶׁנַּעֲשָׂה, כַּמּוּבָא, גַּם זֶה בְּוַדַּאי לֹא הָיָה, חַס וְשָׁלוֹם, מֵחֲמַת תַּאֲוָה, מֵחֲמַת עֲכִירַת הַדָּמִים, חַס וְשָׁלוֹם, שֶׁמִּשָּׁם בָּא תַּאֲוָה זוֹ שֶׁל נִאוּף. רַק הַפְּגָם שֶׁלּוֹ הָיָה לְמַעְלָה בִּגְבוּרוֹת, שֶׁלֹּא הִמְתִּיק הַיֵּצֶר הָרָע שֶׁלְּמַעְלָה, הַיְנוּ הַגְּבוּרוֹת וְהַדִּינִים. וְגַם זֶה הָיָה בְּדַקּוּת גָּדוֹל, כִּי רְאוּיָה הָיְתָה בַּת שֶׁבַע לְדָוִד וְכוּ'.
It was in this that David blemished with Batsheva. For certainly it cannot be said that David sinned physically, out of lust, God forbid. As David himself has said: “and my heart is hollow within me” (Psalms 109:22). He had utterly killed the vulgar evil inclination and subdued the blood in the left ventricle. Our Sages, of blessed memory, taught as well: Anyone who says David sinned is nothing but mistaken (Shabbat 56a). And even this minor blemish and slight transgression that did transpire, as brought—it, too, certainly was not caused by desire, turbid blood, God forbid, which is the source of illicit sexual desire. Rather, his blemish was on high, in the severities. He had not mitigated the evil inclination of on high—i.e., the severities and judgments. And even this was in a most subtle sense, since Batsheva was destined for David.
וְזֶה שֶׁנֶּאֱמַר בְּדָוִד (דברי הימים א כ״ב:ח׳): לֹא תִבְנֶה בַּיִת לִשְׁמִי כִּי דָּמִים רַבִּים שָׁפַכְתָּ, הַיְנוּ שֶׁלֹּא הִמְתִּיק הַגְּבוּרוֹת, עַל־כֵּן לֹא זָכָה לִבְנוֹת הַבַּיִת. וְאַף שֶׁמִּלְחֶמֶת ה' נִלְחַם, עִם כָּל זֶה לְמַעְלָה לְמַעְלָה, בְּתַכְלִית הַמַּעֲלָה, בַּמָּקוֹם שֶׁצָּרִיךְ לְהִכָּלֵל, הַיְנוּ בָּאֵין סוֹף, שָׁם כֻּלּוֹ טוֹב, וְצָרִיךְ לִהְיוֹת רַק טוֹב בְּלִי שׁוּם דִּינִים כְּלָל:
This is also the meaning of what was said of David (1 Chronicles 22:8): “you shall not build a House to My Name, because you have shed much blood.” In other words, he had not mitigated the severities, and therefore did not merit building the Temple. Even though it was God’s war that he fought, nevertheless, in the most exalted levels on high, that place into which one has to be absorbed—i.e., in the Infinite One—there is absolute good. Thus one has to be comprised of nothing but good, without any judgments at all.
וְזֶה בְּחִינַת (ת"ז תיקון ע' דף קכג:): אֲפִלּוּ כֶּתֶר עֶלְיוֹן אֻכָּמָא אִיהוּ לְגַבֵּי עִלַּת הָעִלּוֹת. בְּחִינַת (תהלים פב): לֹא יָדְעוּ וְלֹא יָבִינוּ בַּחֲשֵׁכָה יִתְהַלָּכוּ, בְּחִינַת* הַקְּדֻשָּׁה שֶׁלְּמַעְלָה, * שֶׁהוּא הַיֵּצֶר הָרָע שֶׁל הַצַּדִּיקִים הַקְּדוֹשִׁים הַנַּ"ל. [וְגַם לְמַעְלָה [כִּבְיָכוֹל] אֶצְלוֹ יִתְבָּרַך מָצִינוּ בְּחִינַת יֵצֶר הָרָע הַנַּ"ל כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה. בַּתְּחִלָּה עָלָה בְּמַחֲשָׁבָה לִבְרא אֶת הָעוֹלָם בְּמִדַּת הַדִּין שֶׁזֶּה בְּחִינַת יֵצֶר הָרָע כַּנַּ"ל וְאַחַר כָּך כִּבְיָכוֹל שָׁבַר הַיֵּצֶר הָרָע, וְשִׁתֵּף מִדַּת רַחֲמִים וְכוּ' וּמִזֶּה הַכּחַ נִשְׁתַּלְשֵׁל וְנִמְשַׁך כּחַ לְמַטָּה לְשַׁבֵּר אֶת הַיֵּצֶר הָרָע כִּי לוּלֵא זאת לא הָיָה כּחַ לְשַׁבֵּר הַיֵּצֶר הָרָע וְכֵן מְבאָר לָשׁוֹן זֶה בַּגְּמָרָא שֶׁאָמְרוּ שָׁם 'זוֹ הִיא גְּבוּרַת גְּבוּרָתוֹ שֶׁכּוֹבֵשׁ אֶת יִצְרוֹ שֶׁנּוֹתֵן אֶרֶך אַפַּיִם לָרְשָׁעִים' נִמְצָא מְבאָר שָׁם עִנְיָן הַנַּ"ל שֶׁמַּה שֶּׁהַשֵּׁם יִתְבָּרַך כּוֹבֵשׁ מִדַּת הַדִּין וּמַאֲרִיך אַפּוֹ הוּא בְּחִינַת שְׁבִירַת הַיֵּצֶר הָרָע אֶצְלוֹ יִתְבָּרַך וְעַיֵּן בַּזוֹהַר בְּכַמָּה מְקוֹמוֹת שָׁם מוּבָן וּמְבֹאָר, שֶׁבְּחִינַת מִדַּת הַדִּין הוּא [שׁרֶשׁ] בְּחִינַת הַיֵּצֶר הָרָע.]
3. This is also the meaning of: Even the Supernal Crown is dark in comparison to the Cause of Causes, as in (Psalms 82:5), “They do not know or understand; they walk about in darkness.” This is the holiness of on high, which is the evil inclination of the abovementioned holy tzaddikim. {Also on high, in connection with God {so to speak}, we find the aforementioned form of evil inclination. As our Sages, of blessed memory, expounded: “At first, it aro se in thought to create the world with the Attribute of Judgment,” which corresponds to the evil inclination, as explained above. But afterwards, so to speak, He broke the evil inclination and “included also the Attribute of Compassion…” (Yelamdeinu, Bereishit 1). And from this, the power to break the evil inclination evolved and descended below. For without this, we would have been powerless to break the evil inclination. This is likewise how this expression is explained in the Talmud, where [the Sages] said: This itself is His great might, that He subdues His inclination in showing extraordinary patience to the wicked (Yoma 69b). Thus we find the abovementioned matter explained: God’s suppressing the Attribute of Judgment and showing patience is, for Him, the aspect of breaking the evil inclination. See also the many places in the Zohar which clarify that the Attribute of Judgment is {the root of} the aspect of the evil inclination.}
וְכֵן שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם, שֶׁנָּשָׂא בַּת פַּרְעֹה וְנָשִׁים נָכְרִיּוֹת רַבּוֹת, בְּוַדַּאי לֹא יַעֲלֶה עַל הַדַּעַת, שֶׁהָיָה מֵהַיֵּצֶר הָרָע הַגַּשְׁמִי, כִּי הָיָה חֲכַם אֱמֶת, כְּמוֹ שֶׁכָּתוּב (מלכים־א ה): וַיֶּחְכַּם מִכָּל הָאָדָם וְכוּ'. וּכְבָר מֻנָּח כְּלָל בְּיָדֵינוּ, שֶׁמִּי שֶׁהוּא חֲכַם אֱמֶת קְצָת, אֵינוֹ נֶחֱשָׁב אֶצְלוֹ זֹאת הַתַּאֲוָה לְשׁוּם נִסָּיוֹן. אֲפִלּוּ אִם תִּתְבַּע אוֹתוֹ אִשָּׁה יָפָה בִּמְקוֹם סֵתֶר, שֶׁיִּהְיֶה בְּיָדוֹ לְמַלֹּאת הַתַּאֲוָה, הוּא אֶצְלוֹ רַק שְׁטוּת וְשִׁגָּעוֹן,
The same is true of King Shlomo, of blessed memory, who married the daughter of Pharaoh and many other non-Jewish women. It is certainly inconceivable that this was the work of the vulgar evil inclination, since he was genuinely wise, as it is written (1 Kings 5:11), “For he was wiser than all men.” And we have already established the rule that for someone with but a minimum of genuine wisdom, this temptation is not considered a test at all. Even if a beautiful woman propositions him in a secluded place, so that he has the ability to satisfy the desire, he regards this as but foolishness and madness. He does not consider it a test at all.
וְאֵינוֹ נֶחְשָׁב לוֹ לְנִסָּיוֹן כְּלָל. וּמַה שֶּׁנֶּאֱמַר בַּתּוֹרָה שֶׁבַח יוֹסֵף הַצַּדִּיק שֶׁעָמַד בְּנִסָּיוֹן, יֵשׁ בָּזֶה סוֹד. וְעִקַּר הַנִּסָּיוֹן בַּבְּחִינָה הַנַּ"ל, בִּבְחִינַת הַמְתָּקַת הַגְּבוּרוֹת, לְנַצֵּחַ הַיֵּצֶר הָרָע שֶׁל מַעְלָה. אֲבָל לֹא לְנַצֵּחַ הַיֵּצֶר הָרָע הַגַּשְׁמִי, שֶׁזֶּה אֵינוֹ נִסָּיוֹן כְּלָל. וְכֵן מַה שֶּׁפָּגַם שְׁלֹמֹה, לֹא הָיָה רַק בַּבְּחִינָה זוֹ כַּנַּ"ל: וְעַל כֵּן מִי שֶׁיֵּשׁ עָלָיו דִּינִים, חַס וְשָׁלוֹם, וְיֵשׁ לוֹ אֵיזֶה צָרָה, רַחֲמָנָא לִצְלָן,
As for that which is said in the Torah in praise of Yosef the Tzaddik for having withstood the test, this involves a mystery. For the essential test is in the abovementioned aspect of mitigating the severities, in order to defeat the evil inclination of on high. It is not in order to defeat the vulgar evil inclination, which is not a test at all. Similarly, Shlomo’s blemish was in this aspect alone, as explained above.
צָרִיךְ לִרְאוֹת וּלְהִשְׁתַּדֵּל מְאֹד לְהִנָּצֵל מֵהַיֵּצֶר הָרָע אָז. כִּי עִקַּר הַיֵּצֶר הָרָע הוּא מֵהַדִּינִים, כִּי אֲפִלּוּ הַיֵּצֶר הָרָע הָעָב וְהַגַּשְׁמִי שֶׁל עֲכִירוּת הַדָּמִים, בְּוַדַּאי יֵשׁ לוֹ שֹׁרֶשׁ לְמַעְלָה הֵימֶנּוּ, וְזֶה הַיֵּצֶר הָרָע שֶׁלְּמַעְלָה מִמֶּנּוּ, יֵשׁ לוֹ
4. Therefore, when someone is beset by judgments, God forbid, and experiences some misfortune, may the Compassionate One spare us, he must make every attempt to get free of the evil inclination. This is because the evil inclination stems primarily from the judgments. For even the coarse and vulgar evil inclination of turbid blood certainly has a root more exalted than itself. And this higher evil inclination likewise has a root, since there are many different forms to the evil inclination. {There is even a strong evil inclination associated with getting closer to God. {That is to say, there are times when too much enthusiasm beyond the proper limits stems from the evil inclination. This is the aspect of “lest they break through,” as explained also elsewhere. When one begins getting closer to God, one experiences a strong evil inclination. Thus at the Giving of the Torah, God cautioned Moshe: “Go down and warn the people, lest they break through to God in order to see” (Exodus 19:21). For the Jewish people were then on a very high spiritual level and it was necessary to warn them of the evil inclination associated with getting closer to God.}
גַּם כֵּן שֹׁרֶשׁ, כִּי יֵשׁ כַּמָּה בְּחִינוֹת בַּיֵּצֶר הָרָע. * וְיֵשׁ יֵצֶר הָרָע, שֶׁאֵינוֹ מְגֻשָּׁם כָּל כָּךְ, שֶׁאֵינוֹ מֵעֲכִירַת הַדָּמִים, אַךְ הוּא בְּחִינַת קְלִפָּה דַּקָּה. וְגַם זֶה הַיֵּצֶר הָרָע, אֵינוֹ הַיֵּצֶר הָרָע שֶׁל הַקְּדוֹשִׁים בַּעֲלֵי חָכְמָה וָדַעַת, כִּי אֶצְלָם הוּא רַק הַיֵּצֶר הָרָע שֶׁלְּמַעְלָה, שֶׁהוּא מַלְאָךְ הַקָּדוֹשׁ, שֶׁהוּא בְּחִינַת גְּבוּרוֹת וְדִינִים.
There is also an evil inclination that is not as vulgar, which does not stem from turbid blood. It is, rather, the aspect of a fine husk. And even this is still not the evil inclination of the holy ones who possess wisdom and awareness. Theirs is only the evil inclination of on high, which is a holy angel, the aspect of severities and judgments. This [last form of evil inclination] is the ultimate supernal root of all the evil inclinations: from the highest evil inclination to the lowest—the vulgar and polluted, the foolish, idiotic and stupid evil inclination [of] turbid blood. Therefore, when a person is beset by judgments, since the severities and judgments—the source of every evil inclination—assail him, then his own evil inclination greatly increases its assault on him. Thus he needs to muster greater effort and resolve to [defeat] it.
וְהוּא תַּכְלִית הַשֹּׁרֶשׁ הָעֶלְיוֹן, שֶׁל כָּל הַיְצָרִים רָעִים, מֵהַיֵּצֶר הָרָע הָעֶלְיוֹן, עַד הַיֵּצֶר הָרָע הַתַּחְתּוֹן הַמְּגֻשָּׁם וְהַמְזֹהָם, הַשּׁוֹטֶה וְהַפֶּתִי וְהַסָּכָל, עֲכִירַת הַדָּמִים. עַל־כֵּן, כְּשֶׁיֵּשׁ עַל אָדָם דִּינִים, מֵאַחַר שֶׁמִּתְגַּבֵּר עָלָיו גְּבוּרוֹת וְדִינִים, שֶׁהוּא הַשֹּׁרֶשׁ שֶׁל כָּל הַיֵּצֶר הָרָע, עַל־כֵּן אָז מִתְגַּבֵּר עָלָיו מְאֹד הַיֵּצֶר הָרָע שֶׁלּוֹ, וְצָרִיךְ הִשְׁתַּדְּלוּת וְהִתְחַזְּקוּת עַל זֶה. וְתֵדַע, שֶׁהַיֵּצֶר הָרָע שֶׁל רֹב הָעוֹלָם, שֶׁהוּא עֲכִירַת הַדָּמִים, הוּא שְׁטוּת וְשִׁגָּעוֹן וְסִכְלוּת גָּדוֹל, כְּמָה שֶׁאָמְרוּ (סוטה ג): אֵין אָדָם עוֹבֵר עֲבֵרָה אֶלָּא אִם כֵּן נִכְנָס בּוֹ רוּחַ שְׁטוּת.
And know, most people’s evil inclination, which is [their] turbid blood, is foolishness, madness and a great stupidity. As [our Sages] taught: A person does not sin unless a spirit of foolishness enters him (Sotah 3a). For in truth, there is a foolish spirit of sin that is wiser than everyone, and even so it is a spirit of foolishness. However, this spirit of foolishness of the majority of people is genuinely foolish, daft, idiotic and mad.
כִּי בֶּאֱמֶת יֵשׁ רוּחַ שְׁטוּת שֶׁל עֲבֵרָה, שֶׁהוּא חָכָם גָּדוֹל יוֹתֵר מִכָּל הָעוֹלָם, וְאַף־עַל־פִּי־כֵן הוּא רוּחַ שְׁטוּת. אַךְ זֶה הָרוּחַ שְׁטוּת שֶׁל רֹב הָעוֹלָם, הוּא שְׁטוּת מַמָּשׁ, אֱוִיל פֶּתִי וּמְשֻׁגָּע. וַהֲלֹא תִּרְאֶה, שֶׁיֵּשׁ כַּמָּה בְּנֵי אָדָם שֶׁיֵּשׁ לָהֶם הִרְהוּרֵי עֲבוֹדָה־זָרָה, וְיֵשׁ שֶׁבְּשָׁעָה שֶׁעוֹמֵד לְהִתְפַּלֵּל בָּא לְנֶגְדּוֹ דְּמוּת עֲבוֹדָה־זָרָה, וְאַף שֶׁיּוֹדֵעַ בְּעַצְמוֹ שֶׁאֵין בָּהּ מַמָּשׁ, אַף־עַל־פִּי־כֵן מִתְגַּבֵּר עָלָיו מְאֹד, וּמִצְטַיֵּר וְעוֹמֵד לְפָנָיו זֶה הַדְּמוּת, וְקָשֶׁה לוֹ מְאֹד לְהַעֲבִיר זֹאת מִדִּמְיוֹנוֹ וּמַחֲשַׁבְתּוֹ. וְעַתָּה רְאֵה, הֲיֵשׁ לְךָ שְׁטוּת גָּדוֹל וְשִׁגָּעוֹן
Indeed, one can see that there are many people who experience idolatrous thoughts. There are those who, when they get up to pray, an idolatrous image materializes in front of them. And even though they themselves know that it is not real, it still overwhelms them. The form takes shape and stands opposite them, and it is very difficult for them to remove it from their imagination and thoughts. Now, see, is there any greater foolishness and madness than this?
יוֹתֵר מִזֶּה. וּבְוַדַּאי מִי שֶׁמִּתְגַּבְּרִים עָלָיו אֵלּוּ הַדִּמְיוֹנוֹת, קָשֶׁה לוֹ מְאֹד לְהִנָּצֵל מֵהֶם, וּלְהַעֲבִירָם מִמַּחֲשַׁבְתּוֹ, וְכָל מַה שֶּׁמִּתְגַּבֵּר וּמְנַעְנֵעַ וְזוֹרֵק ראֹשׁוֹ הֵנָּה וָהֵנָּה, מִתְגַּבְּרִים עָלָיו הַדִּמְיוֹנוֹת אֵלּוּ יוֹתֵר וְיוֹתֵר. כִּי זֶה טֶבַע וּסְגֻלַּת שֶׁל אֵלּוּ הַיְצָרִין הָרָעִים הַמְזֹהָמִים, כָּל מַה שֶּׁרוֹצִים לְהִתְגַּבֵּר עַל אֵלּוּ הַמַּחֲשָׁבוֹת, יוֹתֵר וְיוֹתֵר הֵם מִתְגַּבְּרִים. כִּי הוּא כְּמוֹ שֶׁאָדָם בּוֹרֵחַ מִדָּבָר, וּמִסְתַּכֵּל מִן הַצַּד כִּלְאַחַר יָד עַל זֶה הַדָּבָר שֶׁבָּרַח מִמֶּנּוּ, וַאֲזַי הַדָּבָר הַזֶּה מִתְגַּבֵּר עָלָיו בְּיוֹתֵר, כִּי לֹא הִסִּיחַ דַּעְתּוֹ מִזֶּה, רַק אַדְּרַבָּא שֶׁמִּסְתַּכֵּל בְּכָל פַּעַם לְאַחֲרָיו עַל זֹאת הַמַּחֲשָׁבָה, וְהָבֵן זֶה.
It is certainly very difficult for someone overcome by these illusions to escape them and remove them from his thoughts. The more he exerts himself, shaking and throwing his head back and forth, the more these illusions assail him. This is the nature and specialty of these polluted evil inclinations: the more one wants to overcome these thoughts, the stronger they make themselves. It is like a person escaping from something, who looks over his shoulder at the thing he is fleeing. The thing then attacks him even harder, since he has not taken his mind off of it. On the contrary, he repeatedly looks behind him, at this thought. Understand this.
וּכְמוֹ שֶׁיָּדוּעַ לְכָל מִי שֶׁנִּלְכָּד בָּזֶה, וְיֵשׁ לוֹ אֵלּוּ הַמַּחֲשָׁבוֹת, רַחֲמָנָא לִצְלָן. וּבָזֶה יָכוֹל כָּל אָדָם לְהָבִין שֶׁהוּא שְׁטוּת וְשִׁגָּעוֹן גָּדוֹל, וְהוּא רַק מֵעֲכִירַת הַדָּמִים, מֵעֲכִירַת וּבִלְבּוּל הַמֹּחַ. כִּי זֶה יָדוּעַ לַכֹּל, שֶׁעֲבוֹדָה זָרָה אֵין בָּהּ מַמָּשׁ, וְאַף־עַל־פִּי־כֵן קָשֶׁה לוֹ מְאֹד לְסַלֵּק מַחֲשַׁבְתּוֹ מֵהֶם, מֵחֲמַת שֶׁכְּבָר נִתְעַכֵּר וְנִתְבַּלְבֵּל מֹחוֹ מְאֹד. כֵּן אֵלּוּ הַהִרְהוּרֵי זְנוּת שֶׁיֵּשׁ לְרֹב הָעוֹלָם, בִּפְרָט כְּשֶׁרוֹאֶה בְּעֵינָיו, כְּגוֹן בְּעֵת שֶׁנִּזְדַּמֵּן לְפָנָיו אִשָּׁה, וּכְשֶׁהוּא רוֹצֶה לִהְיוֹת אִישׁ כָּשֵׁר, וְאֵינוֹ רוֹצֶה אֵלּוּ הַהִרְהוּרִים, וַאֲזַי מְנַעְנֵעַ ראֹשׁוֹ, וְרוֹצֶה לְסַלֵּק הַמַּחֲשָׁבוֹת אֵלּוּ מִמֶּנּוּ, וְיוֹתֵר וְיוֹתֵר הֵם מִתְגַּבְּרִים עָלָיו כַּנַּ"ל.
This is known to anyone who has become trapped in this and has these thoughts, may the Compassionate One spare us. And with this everyone can understand that it is immense foolishness and madness, and that it comes only from turbid blood—from the turbidity and confusion of the mind. Everyone knows that idolatry is not real, and even so it is very difficult to remove one’s thoughts from it because one’s mind has already become very turbid and confused. It is the same for the promiscuous thoughts that most people have, especially when one is visually stimulated, as when crossing paths with a woman that appears in one’s view. When a person wants to be upright and has no desire for these thoughts, and so shakes his head hoping to remove the thoughts from himself, they assail him all the more.
וּבֶאֱמֶת מִי שֶׁיֵּשׁ לוֹ דֵּעָה, הוּא אֶצְלוֹ שְׁטוּת גָּדוֹל, וְאֵינוֹ נֶחֱשָׁב אֶצְלוֹ אֲפִלּוּ לְשׁוּם מַעֲלָה, מַה שֶּׁאֵינוֹ נוֹפֵל עָלָיו הִרְהוּר מִזֶּה, וְאֵינוֹ צָרִיךְ כְּלָל לִזְרֹק וּלְנַעְנֵעַ ראֹשׁוֹ כְּלָל. וּכְמוֹ שֶׁאֵצֶל רֹב בְּנֵי אָדָם הוּא שְׁטוּת וְשִׁגָּעוֹן אֵלּוּ הַהִרְהוּרֵי עֲבוֹדָה זָרָה, כֵּן אֶצְלוֹ שְׁטוּת הַהִרְהוּרֵי זְנוּת. וְעַל כֵּן אִיתָא בַּזֹּהַר (קדושים פד): שֶׁרַבִּי שִׁמְעוֹן בַּר יוֹחַאי כַּד חֲזָא נָשִׁין שַׁפִּירִין, אָמַר: אַל תִּפְנוּ אֶל הָאֱלִילִים. כִּי הֵם בְּחִינַת אֱלִילִים, וּכְמוֹ שֶׁהִרְהוּרֵי עֲבוֹדָה זָרָה הֵם שְׁטוּת נִגְלֶה לְכָל הָעוֹלָם, כֵּן אֵלּוּ הַהִרְהוּרֵי זְנוּת הֵם שְׁטוּת וְשִׁגָּעוֹן.
In truth, for someone with spiritual awareness, this is immense foolishness. He in no way considers his not having undesirable thoughts from this as an accomplishment, nor has he any need whatsoever to throw and shake his head. Just as for the majority of people these thoughts of idolatry are foolishness and madness, promiscuous thoughts are foolishness for him. Thus we find in the Zohar (III, 84a) that when Rabbi Shimon bar Yochai happened to see some beautiful women, he said, “Turn not to false gods” (Leviticus 19:4)—for they are the aspect of false gods; just as idolatrous thoughts are universally recognized as foolishness, these promiscuous thoughts are likewise foolishness and madness.
עַל כֵּן עִקַּר הַתַּקָּנָה – מִי שֶׁכְּבָר נִלְכַּד בָּזֶה, וְיֵשׁ לוֹ אֵלּוּ הַמַּחֲשָׁבוֹת, הֵן הִרְהוּרֵי זְנוּת, הֵן הִרְהוּרֵי עֲבוֹדָה זָרָה, חַס וְשָׁלוֹם, אֵין לוֹ תַּקָּנָה, רַק שֶׁיְּקַדֵּשׁ וִיטַהֵר גּוּפוֹ, כְּדֵי שֶׁיִּזְדַּכֵּךְ וִיטַהֵר דָּמָיו. וְיֵלֵךְ אֵצֶל חֲכַם הָאֱמֶת, וְיוֹרֶה לוֹ דַּרְכֵי הַתְּשׁוּבָה, דַּרְכֵי הַחָכְמָה, עֵצוֹת נְכוֹנוֹת עַל כָּל דָּבָר, אָז יִכָּנַע לְבָבוֹ הֶעָרֵל, וְשָׁב וְרָפָא לוֹ. אֲבָל כָּל זְמַן שֶׁעֲדַיִן לֹא נִתְקַדֵּשׁ וְנִטְהַר גּוּפוֹ, אֵין שׁוּם תַּקָּנָה מַה שֶּׁמִּתְגַּבֵּר וּמִתְאַמֵּץ, וְיֵשׁ לוֹ יִסּוּרִים גְּדוֹלִים לְסַלֵּק הַמַּחֲשָׁבָה, כִּי יוֹתֵר וְיוֹתֵר הֵם מִתְגַּבְּרִים כַּנַּ"ל:
Therefore, the main way to remedy this for someone who has become trapped and experiences these thoughts—whether thoughts of sex or idolatry, God forbid—is only by his sanctifying and purifying his body, so as to spiritually refine and purify his blood. And he should go to a true sage who will guide him on the path of repentance, the path of wisdom, [with] proper counsel for every matter. This will subdue his [spiritually] uncircumcised heart “and he will be healed” (Isaiah 6:10). However, as long as he has yet to sanctify and purify his body, increasing his resolve and exertion affords him no remedy. Attempting to remove the thoughts causes him much suffering, since they become stronger and stronger.
גַּם עַצְבוּת הוּא מַזִּיק מְאֹד, וְנוֹתֵן כֹּחַ לְזֶה הַיֵּצֶר הָרָע הָעָב הַגַּשְׁמִי. עַל כֵּן אַדְּרַבָּא, אִם רוֹצֶה לִהְיוֹת יְרֵא ה', וְרוֹצֶה לְהִתְפַּלֵּל, וְאֵינוֹ רוֹצֶה בְּאֵלּוּ הַמַּחֲשָׁבוֹת רָעוֹת, צָרִיךְ שֶׁלֹּא לְהַשְׁגִּיחַ עֲלֵיהֶם כְּלָל, וְשֶׁלֹּא יִכְפַּת לֵהּ מַה שֶּׁעוֹמְדִים לְפָנָיו, וְרַק יַעֲשֶׂה אֶת שֶׁלּוֹ בַּמֶּה שֶּׁהוּא עוֹסֵק – בַּתּוֹרָה אוֹ תְּפִלָּה אוֹ מַשָּׂא וּמַתָּן – וְלֹא יַשְׁגִּיחַ עֲלֵיהֶם כְּלָל.
5. Depression, too, is very harmful and strengthens the coarse and vulgar evil inclination. Thus, on the contrary, if a person wants to be God-fearing and to pray, and does not want these bad thoughts, he should ignore them entirely. Their presence should not matter to him. Rather, he should attend to what he is involved in—be it Torah or prayer or business—and pay no attention at all to [these thoughts].
וּכְמוֹ שֶׁשָּׁמַעְתִּי מַעֲשֶׂה בְּאֶחָד שֶׁבְּשָׁעָה שֶׁעָמַד לְהִתְפַּלֵּל, הָיָה מִזְדַּמֵּן וְעוֹמֵד לְפָנָיו בְּדִמְיוֹנוֹ עַכּוּ"ם עָרֵל, וְהָיָה לוֹ יִסּוּרִים גְּדוֹלִים מִזֶּה, וְכָל מַה שֶּׁרָצָה לְהִתְגַּבֵּר וּלְסַלֵּק הַמַּחֲשָׁבָה, הִתְגַּבְּרָה עָלָיו יוֹתֵר. וְיָעַץ לוֹ חָכָם, שֶׁלֹּא יִכְפַּת לֵהּ, וְיַעֲמֹד הָעַכּוּ"ם, וְאַף־עַל־פִּי־כֵן יַעֲשֶׂה אֶת שֶׁלּוֹ וְיִתְפַּלֵּל, וּבָזֶה יִסְתַּלֵּק מִמֶּנּוּ. אַךְ זֶה עֵצָה לְפִי שָׁעָה, כָּל זְמַן שֶׁלֹּא נִתְקַדֵּשׁ גּוּפוֹ עֲדַיִן. וְהָעִקָּר לְקַדֵּשׁ וּלְטַהֵר עַצְמוֹ כַּנַּ"ל, וְיֵלֵךְ לְחָכָם, וְיִתֵּן לוֹ עֵצָה נְכוֹנָה עַל כָּל דָּבָר כַּנַּ"ל:
This is like the story I heard about a certain person who, when he got up to pray, would imagine a non-Jewish idolater appearing and standing in front of him. He suffered terribly from this. The more he tried to overcome and remove this thought, the more it gained the upper hand. A sage advised him to not be concerned about it; to let the idolater stand there, and even so to go about his business and pray. By doing so, it would leave him. This, however, is only a temporary solution; for as long as he still has not sanctified his body. For the main thing is to sanctify and purify himself. And he should go to a sage, who will provide him with proper counsel for every matter, as explained above.