In Likutey Moharan I, 205, the Rebbe states that the remedy for the spiritual damage caused by a nocturnal pollution is to say ten Psalms. These Ten Psalms are specified in Likutey Moharan II, 92.
Reb Noson writes: I was not with the Rebbe when he first revealed the concept brought in Lesson #205. But God was with me and I arrived shortly afterward, and heard the entire lesson from someone exactly as the Rebbe had taught it. I then had the opportunity to discuss it with the Rebbe himself, and he reviewed it for me as it is brought in the above lesson in Likutey Moharan.218This took place on Friday, 17 Sivan 5565 (June 14, 1805). Reb Noson had returned to Breslov eight days after Shavuot and was told about this by R' Yoske, the husband of Rebbe Nachman's daughter, Adil. This was the same day that the first manuscript of Likutey Moharan was sent to the binder (Yemey Moharnat #9; Tzaddik #185; Parparaot LeChokhmah #205).
When the Rebbe first revealed this, he prescribed the remedy of the ten Psalms without specifying which ten must be said. He said we should just say ten. He later said to me, “It would be correct to specify the exact ten Psalms. However, any ten constitute the remedy, since any ten Psalms correspond to the Ten Types of Song, which are the true remedy.”
Before speaking of the Psalms, the Rebbe started the lesson and said, “Das ersht is mikvah – The first remedy is mikvah. You must first immerse yourself in a mikvah.” He then spoke of the Ten Psalms.
Another time, the Rebbe said, “You must be very careful to immerse in a mikvah on the same day you have an unclean occurrence. If you cannot immerse first thing in the morning, do so at any time during the day, even toward evening.
It is most important to immerse on the very same day.” [At the end of Sipurey Ma'asiot 80a, it is brought that he said it is best to immerse immediately.]
Four long years then passed, and what happened would consume many, many volumes. It was during this interval that the Rebbe contracted the illness which would eventually take his life. It was also during this time that he traveled to Lemberg (Lvov). One winter night, we stood around him as he lay in bed. Suddenly he began to speak of the Ten Psalms.
He told me to get a piece of paper and write down verses alluding to the Ten Types of Song. He then revealed the ten verses, dictating them as they appear in Likutey Moharan II, 92.
The Rebbe expressed his desire to specify the Ten Psalms that must be said on the day one has an unclean occurrence. We stood there waiting, but were not worthy to hear them at that time.
We then left. When I returned for a Shabbat, I happened to see a manuscript in which the Rebbe himself had written down the Ten Psalms. I did not think it proper to take the manuscript without permission. I attempted to memorize it, but was prevented by the fear that the Rebbe would mind my entering the room and seeing the manuscript without his permission. This took place on Shabbat Shekalim 5570/1810. When the Rebbe left his room to hear the reading of the Torah, I entered and saw the manuscript.219This would be on 27 Adar I 5570 (March 3, 1810). Parparaot LeChokhmah II, 92 challenges this date on the basis that it would be almost five years since the initial revelation, while above it states, “Four long years passed.” He suggests that 5570 might be a printing error and that the actual year was 5569. In the latter year, Shabbat Shekalim fell on 25 Shevat (February 12, 1809). An alternative suggestion is that the “winter night” occurred a year before this Shabbat Shekalim. See following note.
On Sunday, I went in to take leave of the Rebbe before returning home. I asked him to disclose the Ten Psalms, knowing full well that he had already written them down. But the Rebbe demurred, saying that there would be another time. I then left for home without learning them.
A short time later,220According to Parparaot LeChokhmah, end of II, 5, this took place close to Pesach 5569/1809. He writes that there is a question whether it was before or after the holiday. However, in a letter, Rabbi Nachman of Tulchin, a disciple of Reb Noson, writes that it was revealed between the lesson appearing in Likutey Moharan II, 74 and the tale of “The Seven Beggars” (unnumbered letter dated Monday, 18 Adar 5633, appearing at the end of Alim LeTerufah). This sets the year as 5570/1810. The lesson deals with Parashat Parah (the Torah reading discussing the Red Heifer; Numbers 19:1-22) and most probably was revealed on that Shabbat, 18 Adar II (March 23, 1810). “The Seven Beggars” was begun on 25 Adar II (March 30), also a Friday night (see note 348). Therefore, the Ten Psalms were revealed during the intermediate week. while I was home in Nemirov, the Rebbe revealed the Ten Psalms to the Rav of Breslov221Although Rebbe Nachman was spiritual leader of Breslov, the one consulted for ritual matters was Rabbi Aharon, son of Rabbi Moshe of Karsin. It was the Rebbe who brought him to Breslov to be Rabbi of the city (Tovot Zikhronot #7). Rabbi Aharon's great-grandson, Rabbi Yisrael Abba Rosenfeld, was one of the founders of Breslover Chassidut in America and first president of the Breslov Yeshivah in Jerusalem. The latter's son, Rabbi Zvi Aryeh Rosenfeld, was one of the leaders on the world Breslov scene. and my good friend, R' Naftali of Nemirov.222R' Naftali was a childhood friend of Reb Noson, and was with him when he first met the Rebbe (Avenehah Barzel, p. 9, #6).
The Rebbe asked them to bear witness and said, “Three quarters of people have been caught in this trap (of improper seminal emission). I call you to bear witness that these Ten Psalms are an extremely beneficial remedy for this unclean occurrence. In fact they are an absolute remedy and help very greatly.
“Some people experience such an emission because of overindulgence in food and drink, or because of exhaustion and fatigue. Others experience it because of the position in which they happen to be sleeping. In such cases, there is no reason for concern. [It is nothing more than bedwetting on the part of an infant.]
“Others are guarded from on high and are protected from such occurences. Still others are spared because of their destiny. A man might dream that he is falling and be awakened by his dream. This is also a sign that he is protected from on high.
“But others experience emissions because of their fantasies and thoughts. This really does create kelipot (evil forces).223See Parparaot LeChokhmah II, 92; Reshit Chokhmah, Sha'ar HaKedushah 17. Cf. Ketubot 46a; Avodah Zarah 20b. Yet even in this case, for the man who says the Ten Psalms on the same day, it is a very great remedy.
“Many great tzaddikim sought this remedy and worked hard to find it. Some never had any idea at all of the true remedy. Others began to perceive it, only to be taken from the world before they could grasp it completely. But God helped me and I totally grasped the solution.
Rectifying this matter by reciting the Ten Psalms is something completely new, an outstanding innovation, because it is entirely new and a wonderful and awesome remedy. “How good it is if you can immerse in a mikvah and then say the Ten Psalms. But if you cannot, for example, if you are sick or traveling and cannot immerse, just saying the Psalms is a great remedy.
“I would prefer to do away with this blemish completely, but it is impossible both physically and spiritually. It would involve the permanent change of man’s very nature and this is beyond the realm of possibility. Even Moses and others like him could only change the laws of nature temporarily, and then only in specific instances. Even such great miracles as the Splitting of the Red Sea and the Jordan River were only temporary miracles.
“To do away with this would involve a general alteration of man’s nature. It would involve changing every single human being for all time. This is physically impossible. Spiritually, this is also impossible.
He told them, “Bear witness to my words: When my days are over and I leave this world, I will intercede for anyone who comes to my grave, says these Ten Psalms and gives a penny to charity. No matter how great his sins, I will do everything in my power, spanning the length and breadth of the creation to save him and rectify him. …224In Tzaddik #122, the following words are added: “By his peyot, I will pull him out of Gehinnom!"
[However, in the first edition of Sipurey Ma'asiot, because of a printing error, another Psalm was erroneously substituted for Psalm 137. This error spread to a number of other published works.]
Owing to our many sins,the Rebbe’s last words literally came true. Because of much opposition, most of the world has been prevented from using this remedy. But the Rebbe had already predicted this.
We have done our bit to teach this remedy to all who wish to find the remedy. Let every person do as he sees fit. Listen if you want to, or ignore it if you will. Our own souls we have saved (Ezekiel 3:19).
The author of Tikkun Shabbat attributes these Ten Psalms to a work called Asarah Hilulim. This is an error. In Tikkun Moed, they are explicitly attributed to “our master, Rabbi Nachman of blessed memory.” Many other authors also attribute these Ten Psalms to the Rebbe.
If you carefully examine all works that refer to the Ten Psalms without mentioning the Rebbe, you will find that they were all published after his death on Sukkot 5571.225Rebbe Nachman passed away on Tuesday, the fourth day of Sukkot, 18 Tishrei 5571 (October 16, 1810). Perhaps, the above author and others might have attributed it to another source because of the great opposition which the Rebbe suffered. They may have wanted the greatest possible number of people to be able to use the remedy and therefore took advantage of the Talmudic dictum, “It is permissible to alter the truth for the sake of peace” (Yebamot 65b). This is especially true in the case of something as important as this remedy.
But we have already mentioned that this is an absolutely new remedy and was never revealed since the beginning of time. Say them in the name of the Rebbe so that his lips should murmur them (Sanhedrin 90b), which is something all tzaddikim desire.
This is what motivated me in disclosing all this. May the Rebbe’s merit stand up for us; may he rectify all our sins and suffering and save us. Amen, may it be God’s will.
בְּסִימָן צ"ב "לִקּוּטֵי תִּנְיָנָא". תִּקּוּן לְמִקְרֵה לַיְלָה רַחֲמָנָא לִצְלָן, לוֹמַר עֲשָׂרָה קַפִּיטְל תְּהִלִּים (כַּמְבֹאָר בְּסִימָן ר"ה) וְכוּ'. וְדַע שֶׁאֵלּוּ הֵם הָעֲשָׂרָה קַפִּיטְל מִזְמוֹרֵי תְּהִלִּים וְכוּ'.
In Likutey Moharan I, 205, the Rebbe states that the remedy for the spiritual damage caused by a nocturnal pollution is to say ten Psalms. These Ten Psalms are specified in Likutey Moharan II, 92.
דַּע אָחִי, כִּי בִּתְחִלָּה אָמַר הוּא ז"ל, הַתּוֹרָה הַמַּתְחֶלֶת "תִּקּוּן לְמִקְרֵה לַיְלָה" (כַּנִּדְפַּס בַּסֵּפֶר הָרִאשׁוֹן בְּסִימָן ר"ה). וּבִתְחִלָּה בְּעֵת שֶׁהִתְחִיל לְגַלּוֹתָהּ, לֹא הָיִיתִי לְפָנָיו אָז. אַךְ הַשֵּׁם יִתְבָּרַךְ זִכַּנִי וּבָאתִי אֶצְלוֹ סָמוּךְ מְאֹד לְאוֹתָהּ הָעֵת שֶׁהִתְחִיל לְגַלּוֹתָהּ. וְסִפֵּר לִי אֶחָד בִּשְׁמוֹ הַתּוֹרָה הַנַּ"ל כְּפִי מַה שֶׁשְּׁמָעָהּ מִפִּיו הַקָּדוֹשׁ. וּבְתוֹךְ כָּךְ, בְּאוֹתָהּ הַשָּׁעָה שֶׁשָּׁמַעְתִּי מִפִּי אַחֵר בִּשְׁמוֹ הַתּוֹרָה הַנַּ"ל, בְּתוֹךְ כָּךְ סִבֵּב הַשֵּׁם יִתְבָּרַךְ שֶׁדִּבַּרְתִּי עִמּוֹ מִזֶּה וְחָזַר וַאֲמָרָהּ לְפָנַי בְּקִצּוּר כַּנִּדְפַּס כְּבָר בְּסִימָן ר"ה הַנַּ"ל.
Reb Noson writes: I was not with the Rebbe when he first revealed the concept brought in Lesson #205. But God was with me and I arrived shortly afterward, and heard the entire lesson from someone exactly as the Rebbe had taught it. I then had the opportunity to discuss it with the Rebbe himself, and he reviewed it for me as it is brought in the above lesson in Likutey Moharan.218This took place on Friday, 17 Sivan 5565 (June 14, 1805). Reb Noson had returned to Breslov eight days after Shavuot and was told about this by R' Yoske, the husband of Rebbe Nachman's daughter, Adil. This was the same day that the first manuscript of Likutey Moharan was sent to the binder (Yemey Moharnat #9; Tzaddik #185; Parparaot LeChokhmah #205).
וּבְאוֹתָהּ הָעֵת שֶׁגִּלָּה הַתּוֹרָה, לֹא גִּלָּה אָז אֵיזֶה קַפִּיטְלִיךְ לוֹמַר, רַק אָמַר סְתָם 'לוֹמַר עֲשָׂרָה קַפִּיטְלַךְ תְּהִלִּים לְתִקּוּן' הַנַּ"ל. וְשָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ אָז שֶׁאָמַר שֶׁהָיָה רָאוּי לְגַלּוֹת אֵיזֶה הֵם עֲשָׂרָה קַפִּיטְלַךְ תְּהִלִּים שֶׁצְּרִיכִין לוֹמַר. אַךְ אֵיזֶה שֶׁהֵם עֲשָׂרָה קַפִּיטְל תְּהִלִּים שֶׁיֹּאמְרוּ – הֵם תִּקּוּן לָזֶה, כִּי כָּל עֲשָׂרָה קַפִּיטְל תְּהִלִּים, אֵיזֶה שֶׁהֵם, כֻּלָּם הֵם כְּנֶגֶד עֲשָׂרָה מִינֵי נְגִינָה, שֶׁהֵם תִּקּוּן לְהַנַּ"ל.
When the Rebbe first revealed this, he prescribed the remedy of the ten Psalms without specifying which ten must be said. He said we should just say ten. He later said to me, “It would be correct to specify the exact ten Psalms. However, any ten constitute the remedy, since any ten Psalms correspond to the Ten Types of Song, which are the true remedy.”
וְאָז בְּעֵת שֶׁגִּלָּה הַתּוֹרָה הַנַּ"ל אָמַר בִּתְחִלָּה שֶׁתִּקּוּן הָרִאשׁוֹן הוּא: הַמִּקְוֶה, שֶׁצְּרִיכִין לִטְבֹּל בַּמִּקְוֶה (וְאָמַר בְּזוֹ הַלָּשׁוֹן דָּאס עֶרְשְׁטֶי אִיז מִקְוֶה). וְאַחַר־כָּךְ גִּלָּה הַתִּקּוּן הַנַּ"ל לוֹמַר עֲשָׂרָה קַפִּיטְל תְּהִלִּים כַּנַּ"ל.
Before speaking of the Psalms, the Rebbe started the lesson and said, “Das ersht is mikvah – The first remedy is mikvah. You must first immerse yourself in a mikvah.” He then spoke of the Ten Psalms.
גַּם פַּעַם אַחַת אָמַר: שֶׁצְּרִיכִין לִזָּהֵר מְאֹד לִטְבֹּל בְּאוֹתוֹ הַיּוֹם שֶׁיִּהְיֶה הָאָדָם בִּלְתִּי טָהוֹר. וַאֲפִלּוּ אִם לֹא יוּכַל לִטְבֹּל בַּבֹּקֶר, עַל־כָּל־פָּנִים יִטְבֹּל בְּאוֹתוֹ הַיּוֹם, אֲפִלּוּ לִפְנוֹת עֶרֶב.
Another time, the Rebbe said, “You must be very careful to immerse in a mikvah on the same day you have an unclean occurrence. If you cannot immerse first thing in the morning, do so at any time during the day, even toward evening.
כִּי צְרִיכִין לִזָּהֵר מְאֹד לִטְבֹּל בְּאוֹתוֹ הַיּוֹם דַּיְקָא (וְעַיֵּן בְּסוֹף סִפּוּרֵי מַעֲשִׂיּוֹת שֶׁאָמַר, שֶׁטּוֹב מְאֹד לִטְבֹּל תֵּכֶף וּמִיָּד וְכוּ' עַיֵּן שָׁם).
It is most important to immerse on the very same day.” [At the end of Sipurey Ma'asiot 80a, it is brought that he said it is best to immerse immediately.]
אַחַר־כָּךְ אַחַר שֶׁעָבְרוּ קָרוֹב לְאַרְבַּע שָׁנִים, (וּמַה שֶּׁעָבַר בְּאֵלּוּ הַשָּׁנִים יִקְצְרוּ רִבְבוֹת יְרִיעוֹת לְסַפֵּר, וּכְבָר הָיָה לוֹ הַחוֹלַאַת שֶׁלּוֹ שֶׁנִּסְתַּלֵּק מִמֶּנּוּ, וּכְבָר חָזַר מִלֶּמְבֶּרְגְּ), פַּעַם אַחַת בַּחֹרֶף, שָׁכַב עַל מִטָּתוֹ וַאֲנַחְנוּ עָמַדְנוּ לְפָנָיו וְהִתְחִיל לְדַבֵּר מֵעִנְיַן הָעֲשָׂרָה קַפִּיטְל תְּהִלִּים שֶׁהֵם תִּקּוּן לְהַנַּ"ל.
Four long years then passed, and what happened would consume many, many volumes. It was during this interval that the Rebbe contracted the illness which would eventually take his life. It was also during this time that he traveled to Lemberg (Lvov). One winter night, we stood around him as he lay in bed. Suddenly he began to speak of the Ten Psalms.
וְאָז צִוָּה עָלַי לִכְתֹּב עַל הַנְּיָר הַפְּסוּקִים שֶׁמְּרֻמָּז בָּהֶם הָעֲשָׂרָה מִינֵי נְגִינָה שֶׁהֵם תִּקּוּן לְהַנַּ"ל. וְיָשַׁבְתִּי לִכְתֹּב, וּמִפִּיו יִקְרָא אֵלַי וְגִלָּה לִי הַפְּסוּקִים, וּכְתַבְתִּים עַל הַסֵּפֶר כַּאֲשֶׁר הֵם נִדְפָּסִים (בְּלִקּוּטֵי תִּנְיָנָא סִימָן צ"ב הַנַּ"ל).
He told me to get a piece of paper and write down verses alluding to the Ten Types of Song. He then revealed the ten verses, dictating them as they appear in Likutey Moharan II, 92.
וְאָז גִּלָּה דַּעְתּוֹ, שֶׁרְצוֹנוֹ לְגַלּוֹת בִּפְרָטִיּוּת אֵיזוֹ הֵם הָעֲשָׂרָה קַפִּיטְל תְּהִלִּים שֶׁצְּרִיכִים לוֹמַר בְּאוֹתוֹ הַיּוֹם, וְהָיִינוּ עוֹמְדִים וּמְצַפִּים שֶׁיְּגַלֶּה לָנוּ, וְלֹא זָכִינוּ מִיָּד.
The Rebbe expressed his desire to specify the Ten Psalms that must be said on the day one has an unclean occurrence. We stood there waiting, but were not worthy to hear them at that time.
אַחַר־כָּךְ נָסַעְנוּ מֵאִתּוֹ, וְאַחַר־כָּךְ הָיִיתִי אֶצְלוֹ בְּאֵיזֶה שַׁבָּת, וְהִזְמִין הַשֵּׁם יִתְבָּרַךְ שֶׁרָאִיתִי בְּעֵינַי כְּתִיבַת יָדוֹ הַקָּדוֹשׁ שֶׁכְּבָר רָשַׁם לְעַצְמוֹ הָעֲשָׂרָה קַפִּיטְל תְּהִלִּים שֶׁצְּרִיכִין לוֹמַר. אַךְ לֹא הָיָה מִדֶּרֶךְ אֶרֶץ שֶׁאֶקַּח כְּתַב־יָדוֹ בְּעַצְמִי בְּלִי רְשׁוּתוֹ. וְרָצִיתִי לְתָפְסָם בְּמֹחִי בְּעַל־פֶּה, וְלֹא יָכֹלְתִּי מֵחֲמַת אֵימַת רַבִּי, פֶּן יַקְפִּיד כִּי בָּאתִי לְחַדְרוֹ וּמָצָאתִי כְּתַב־יָדוֹ הַנַּ"ל וְהִסְתַּכַּלְתִּי בּוֹ בְּלֹא רְשׁוּתוֹ (כִּי הַמַּעֲשֶׂה הַזֹּאת הָיְתָה בְּשַׁבַּת פָּרָשַׁת שְׁקָלִים שְׁנַת תק"ע לִפְרָט־קָטָן שֶׁהוּא ז"ל, יָצָא מֵחַדְרוֹ וְנִכְנַס לַבַּיִת הַגָּדוֹל שֶׁלּוֹ בְּעֵת קְרִיאַת הַתּוֹרָה וְאָז נִכְנַסְתִּי בְּחַדְרוֹ וְרָאִיתִי כְּתַב־יָדוֹ הַנַּ"ל).
We then left. When I returned for a Shabbat, I happened to see a manuscript in which the Rebbe himself had written down the Ten Psalms. I did not think it proper to take the manuscript without permission. I attempted to memorize it, but was prevented by the fear that the Rebbe would mind my entering the room and seeing the manuscript without his permission. This took place on Shabbat Shekalim 5570/1810. When the Rebbe left his room to hear the reading of the Torah, I entered and saw the manuscript.219This would be on 27 Adar I 5570 (March 3, 1810). Parparaot LeChokhmah II, 92 challenges this date on the basis that it would be almost five years since the initial revelation, while above it states, “Four long years passed.” He suggests that 5570 might be a printing error and that the actual year was 5569. In the latter year, Shabbat Shekalim fell on 25 Shevat (February 12, 1809). An alternative suggestion is that the “winter night” occurred a year before this Shabbat Shekalim. See following note.
וְאַחַר־כָּךְ, בְּיוֹם רִאשׁוֹן, בְּעֵת שֶׁלָּקַחְתִּי רְשׁוּת מֵאִתּוֹ לָשׁוּב לְבֵיתִי, דִּבַּרְתִּי עִמּוֹ וְשָׁאַלְתִּי מִמֶּנּוּ שֶׁיְּגַלֶּה לִי עֲשָׂרָה קַפִּיטְל הַנַּ"ל, כִּי יָדַעְתִּי שֶׁכְּבָר הֵם נִרְשָׁמִים אֶצְלוֹ כַּנַּ"ל. וְלֹא רָצָה. וְאָמַר שֶׁיִּהְיֶה עֵת אַחֵר לָזֶה וְהָלַכְתִּי מֵאִתּוֹ.
On Sunday, I went in to take leave of the Rebbe before returning home. I asked him to disclose the Ten Psalms, knowing full well that he had already written them down. But the Rebbe demurred, saying that there would be another time. I then left for home without learning them.
אַחַר כָּךְ סָמוּךְ לְאוֹתָהּ הָעֵת, בְּעֵת שֶׁהָיִיתִי אֲנִי בְּבֵיתִי בְּנֶעמְרוֹב, אָז גִּלָּה הָעֲשָׂרָה קַפִּיטְל תְּהִלִּים לִפְנֵי הָרַב דְּפֹה בְּרֶסְלַב וְלִפְנֵי חֲבֵרִי רַבִּי נַפְתָּלִי מִנֶּעמְרוֹב.
A short time later,220According to Parparaot LeChokhmah, end of II, 5, this took place close to Pesach 5569/1809. He writes that there is a question whether it was before or after the holiday. However, in a letter, Rabbi Nachman of Tulchin, a disciple of Reb Noson, writes that it was revealed between the lesson appearing in Likutey Moharan II, 74 and the tale of “The Seven Beggars” (unnumbered letter dated Monday, 18 Adar 5633, appearing at the end of Alim LeTerufah). This sets the year as 5570/1810. The lesson deals with Parashat Parah (the Torah reading discussing the Red Heifer; Numbers 19:1-22) and most probably was revealed on that Shabbat, 18 Adar II (March 23, 1810). “The Seven Beggars” was begun on 25 Adar II (March 30), also a Friday night (see note 348). Therefore, the Ten Psalms were revealed during the intermediate week. while I was home in Nemirov, the Rebbe revealed the Ten Psalms to the Rav of Breslov221Although Rebbe Nachman was spiritual leader of Breslov, the one consulted for ritual matters was Rabbi Aharon, son of Rabbi Moshe of Karsin. It was the Rebbe who brought him to Breslov to be Rabbi of the city (Tovot Zikhronot #7). Rabbi Aharon's great-grandson, Rabbi Yisrael Abba Rosenfeld, was one of the founders of Breslover Chassidut in America and first president of the Breslov Yeshivah in Jerusalem. The latter's son, Rabbi Zvi Aryeh Rosenfeld, was one of the leaders on the world Breslov scene. and my good friend, R' Naftali of Nemirov.222R' Naftali was a childhood friend of Reb Noson, and was with him when he first met the Rebbe (Avenehah Barzel, p. 9, #6).
וְיִחֵד אוֹתָם לְעֵדוּת עַל זֶה. וְכָךְ אָמַר לָהֶם: הֱיוֹת בְּעִנְיָן זֶה הַיָּדוּעַ (הַיְנוּ עִנְיַן מִקְרֵה לַיְלָה ח"ו) נִלְכָּדִים בְּוַדַּאי שְׁלשָׁה חֶלְקֵי הָעוֹלָם, אֲנִי לוֹקֵחַ אֶתְכֶם לְעֵדוּת. וְתֵדְעוּ שֶׁאֵלּוּ הָעֲשָׂרָה קַפִּיטְל תְּהִלִּים מוֹעִילִים מְאֹד מְאֹד לְתִקּוּן קְרִי וְהֵם תִּקּוּן גָּמוּר וּמוֹעִיל מְאֹד מְאֹד.
The Rebbe asked them to bear witness and said, “Three quarters of people have been caught in this trap (of improper seminal emission). I call you to bear witness that these Ten Psalms are an extremely beneficial remedy for this unclean occurrence. In fact they are an absolute remedy and help very greatly.
וְיֵשׁ מִי שֶׁיִּקְרֶה לוֹ עַל יְדֵי רִבּוּי אֲכִילָה וּשְׁתִיָּה אוֹ עַל־יְדֵי חֻלְשָׁה וַעֲיֵפוּת אוֹ עַל־יְדֵי שֶׁאֵינוֹ שׁוֹכֵב כָּרָאוּי, וְכָל זֶה אֵינוֹ כְּלוּם (וְהוּא כְּמוֹ תִּינוֹק שֶׁמַּשְׁתִּין בַּשֵּׁנָה).
“Some people experience such an emission because of overindulgence in food and drink, or because of exhaustion and fatigue. Others experience it because of the position in which they happen to be sleeping. In such cases, there is no reason for concern. [It is nothing more than bedwetting on the part of an infant.]
גַּם יֵשׁ שֶׁשּׁוֹמְרִים אוֹתוֹ מִלְּמַעְלָה וְנִצּוֹל מִן הַמִּקְרֶה אוֹ שֶׁהַמָּזָּל שׁוֹמֵר אוֹתוֹ וְנִצּוֹל. גַּם לִפְעָמִים נִדְמֶה לְהָאָדָם בְּשֵׁנָה בַּחֲלוֹם כְּאִלּוּ הוּא נוֹפֵל וְאַחַר־כָּךְ מִתְעוֹרֵר מִשְּׁנָתוֹ, גַּם זֶה מִן הַשָּׁמַיִם שֶׁמַּצִּילִין אוֹתוֹ מִזֶּה.
“Others are guarded from on high and are protected from such occurences. Still others are spared because of their destiny. A man might dream that he is falling and be awakened by his dream. This is also a sign that he is protected from on high.
רַק מִי שֶׁיִּקְרֶה לוֹ ח"ו מֵחֲמַת הִרְהוּרִים, מִזֶּה נִבְרָאִים מַמָּשׁ קְלִפּוֹת ח"ו, (כַּמְבֹאָר בַּסְּפָרִים), אֲבָל מִי שֶׁיֹּאמַר בְּאוֹתוֹ הַיּוֹם אֵלּוּ הָעֲשָׂרָה קַפִּיטְל תְּהִלִּים בְּוַדַּאי יְתַקֵּן בָּזֶה מְאֹד מְאֹד.
“But others experience emissions because of their fantasies and thoughts. This really does create kelipot (evil forces).223See Parparaot LeChokhmah II, 92; Reshit Chokhmah, Sha'ar HaKedushah 17. Cf. Ketubot 46a; Avodah Zarah 20b. Yet even in this case, for the man who says the Ten Psalms on the same day, it is a very great remedy.
וְכַמָּה וְכַמָּה צַדִּיקִים גְּדוֹלִים שֶׁרָצוּ לַעֲמֹד עַל עִנְיָן זֶה וְנִתְיַגְּעוּ לִמְצֹא לָזֶה תִּקּוּן גָּמוּר. וּקְצָתָם לֹא יָדְעוּ כְּלָל מַהוּ עִנְיָן זֶה. וּקְצָתָם הִתְחִילוּ לֵידַע קְצָת בְּעִנְיַן תִּקּוּן זֶה, וְנִסְתַּלְּקוּ לְעוֹלָמָם בְּאֶמְצַע עָסְקָם בָּזֶה וְלֹא גָּמְרוּ, וְלִי עָזַר הַשֵּׁם יִתְבָּרַךְ שֶׁזָּכִיתִי לַעֲמֹד עַל זֶה בִּשְׁלֵמוּת.
“Many great tzaddikim sought this remedy and worked hard to find it. Some never had any idea at all of the true remedy. Others began to perceive it, only to be taken from the world before they could grasp it completely. But God helped me and I totally grasped the solution.
וְעִנְיַן תִּקּוּן זֶה, עַל־יְדֵי אֲמִירַת הָעֲשָׂרָה קַפִּיטְל תְּהִלִּים הַנַּ"ל, הוּא דָּבָר חָדָשׁ לְגַמְרֵי, חִדּוּשׁ נִפְלָא, כִּי הוּא תִּקּוּן נִפְלָא וְנוֹרָא מְאֹד מְאֹד, (עַיֵּן לְמַטָּה) וּמִי שֶׁיּוּכַל לֵילֵךְ לַמִּקְוֶה וְאַחַר־כָּךְ יֹאמְרֵם בְּוַדַּאי מַה טּוֹב, אַךְ אֲפִלּוּ אִם הוּא אָנוּס שֶׁאִי אֶפְשָׁר לִטְבֹּל, כְּגוֹן שֶׁהוּא חוֹלֶה אוֹ שֶׁהוּא בַּדֶּרֶךְ, אַף־עַל־פִּי־כֵן אִם יֹאמְרֵם אַשְׁרֵי לוֹ. כִּי הֵם תִּקּוּן גָּדוֹל וְנוֹרָא מְאֹד.
Rectifying this matter by reciting the Ten Psalms is something completely new, an outstanding innovation, because it is entirely new and a wonderful and awesome remedy. “How good it is if you can immerse in a mikvah and then say the Ten Psalms. But if you cannot, for example, if you are sick or traveling and cannot immerse, just saying the Psalms is a great remedy.
וְאִם יֹאמְרֵם בְּכַוָּנָה כָּרָאוּי בְּוַדַּאי מַה טוֹב, אַךְ גַּם הָאֲמִירָה בְּעַצְמָהּ מְסֻגָּל מְאֹד.
“It is better if you can say the Psalms with devotion and feeling. But just saying the words alone also helps.
וְאָמַר: כִּי לֹא נוֹדַע זֹאת מִיּוֹם בְּרִיאַת הָעוֹלָם.
“This remedy has not been revealed since the time of creation.
מִסְּתָמָא הָיִיתִי רוֹצֶה לְבַטֵּל זֹאת לְגַמְרֵי, אַךְ אִי אֶפְשָׁר זֹאת לֹא בְּגַשְׁמִיּוּת וְלֹא בְּרוּחָנִיּוּת. בְּגַשְׁמִיּוּת אִי אֶפְשָׁר כִּי הָיָה צָרִיךְ לְבַטֵּל וּלְשַׁנּוֹת הַטֶּבַע שֶׁל כְּלָלִיּוּת בְּנֵי הָאָדָם בִּתְמִידוּת. וְזֶה דָּבָר שֶׁאִי אֶפְשָׁר, כִּי אֲפִלּוּ מֹשֶׁה רַבֵּנוּ ע"ה וְכַיּוֹצֵא, שֶׁבִּטֵּל הַטֶּבַע, הָיָה רַק לְפִי שָׁעָה וּבְדָבָר פְּרָטִי, כְּגוֹן קְרִיעַת יַם סוּף אוֹ בְּקִיעַת הַיַּרְדֵּן וְכַיּוֹצֵא שֶׁהָיָה רַק לְפִי שָׁעָה.
“I would prefer to do away with this blemish completely, but it is impossible both physically and spiritually. It would involve the permanent change of man’s very nature and this is beyond the realm of possibility. Even Moses and others like him could only change the laws of nature temporarily, and then only in specific instances. Even such great miracles as the Splitting of the Red Sea and the Jordan River were only temporary miracles.
אֲבָל לְבַטֵּל הַטֶּבַע שֶׁל כְּלָלִיּוּת בְּנֵי אָדָם, כִּי כָּל אֶחָד וְאֶחָד בְּהֶכְרֵחַ לְבַטֵּל וּלְשַׁנּוֹת הַטֶּבַע אֶצְלוֹ. וְגַם צָרִיךְ לְבַטֵּל וּלְשַׁנּוֹת הַטֶּבַע תָּמִיד, וְזֶה דָּבָר שֶׁאִי אֶפְשָׁר. וְגַם בְּרוּחָנִיּוּת אִי אֶפְשָׁר וְכוּ',
“To do away with this would involve a general alteration of man’s nature. It would involve changing every single human being for all time. This is physically impossible. Spiritually, this is also impossible.
אַךְ הָעֲשָׂרָה קַפִּיטְל הֵם דָּבָר נִפְלָא וְיָקָר וּמוֹעִיל מְאֹד.
“These Ten Psalms, however, are a most wonderful, precious and beneficial remedy.
גַּם יִחֵד אוֹתָם לְעֵדוּת. וְאָמַר: שֶׁגַּם כִּי יִמְלְאוּ יָמָיו, אֲזַי אַחַר הִסְתַּלְּקוּתוֹ מִי שֶׁיָּבוֹא עַל קִבְרוֹ וְיֹאמַר שָׁם אֵלּוּ הָעֲשָׂרָה קַפִּיטְל תְּהִלִּים הַנַּ"ל וְיִתֵּן פְּרוּטָה לִצְדָקָה, אֲפִלּוּ אִם גָּדְלוּ וְעָצְמוּ עֲווֹנוֹתָיו וַחֲטָאָיו מְאֹד מְאֹד ח"ו, אֲזַי אֶתְאַמֵּץ וְאֶשְׁתַּדֵּל לָאֹרֶךְ וְלָרֹחַב לְהוֹשִׁיעוֹ וּלְתַקְּנוֹ וְכוּ'.
He told them, “Bear witness to my words: When my days are over and I leave this world, I will intercede for anyone who comes to my grave, says these Ten Psalms and gives a penny to charity. No matter how great his sins, I will do everything in my power, spanning the length and breadth of the creation to save him and rectify him. …224In Tzaddik #122, the following words are added: “By his peyot, I will pull him out of Gehinnom!"
וַאֲנִי חָזָק מְאֹד בְּכָל הַדְּבָרִים שֶׁלִּי, אַךְ בָּזֶה אֲנִי חָזָק בְּיוֹתֵר, שֶׁאֵלּוּ הָעֲשָׂרָה קַפִּיטְל מוֹעִילִים מְאֹד מְאֹד.
“I am very positive in everything I say. But I am most positive in regard to the great benefit of these Ten Psalms.
וְאֵלּוּ הֵן הָעֲשָׂרָה קַפִּיטְל תְּהִלִּים: ט"ז. ל"ב. מ"א. מ"ב. נ"ט. ע"ז. צ'. ק"ה. קל"ז. ק"נ. כַּאֲשֶׁר כְּבָר נִדְפְּסוּ כַּמָּה פְּעָמִים.
“These are the Ten Psalms: Psalms 16, 32, 41, 42, 59, 77, 90, 105, 137, 150.” These Psalms have been published numerous times.
(רַק בְּסֵפֶר "סִפּוּרֵי מַעֲשִׂיּוֹת" נִדְפְּסוּ בַּפַּעַם הָרִאשׁוֹן בְּטָעוּת הַקַּפִּיטְל שֶׁל קל"ז עַל־יְדֵי עִוּוּת הַמַּדְפִּיסִים וּמִשָּׁם נִתְפַּשֵּׁט הַטָּעוּת בְּכַמָּה סְפָרִים וְסִדּוּרִים שֶׁהֶעְתִּיקוּ מִשָּׁם).
[However, in the first edition of Sipurey Ma'asiot, because of a printing error, another Psalm was erroneously substituted for Psalm 137. This error spread to a number of other published works.]
וְיֹאמְרֵם כַּסֵּדֶר שֶׁהֵם כְּתוּבִים בַּתְּהִלִּים.
The Ten Psalms should be recited in the order that they appear in the Bible.
וְאָמַר שֶׁהוּא: תִּקּוּן הַכְּלָלִי. כִּי כָּל עֲבֵרָה יֵשׁ לָהּ תִּקּוּן מְיֻחָד, אֲבָל תִּקּוּן הַנַּ"ל הוּא תִּקּוּן הַכְּלָלִי.
The Rebbe also said, “This is the Tikkun HaKlali – the General Remedy. There is a specific remedy for each sin, but this is the general remedy.
גַּם אָמַר אָז שֶׁעִנְיָן הַנַּ"ל שֶׁל אֵלּוּ עֲשָׂרָה קַפִּיטְל תְּהִלִּים יֹאמְרוּ וִיגַלּוּ בִּפְנֵי הַכֹּל.
“Go out and spread the teaching of the Ten Psalms to all men.
וְאָמַר: אַף־עַל־פִּי שֶׁהוּא דָּבָר קַל לוֹמַר עֲשָׂרָה קַפִּיטְל תְּהִלִּים, אַף־עַל־פִּי־כֵן, גַּם זֶה יִהְיֶה כָּבֵד מְאֹד לְקַיֵּם.
“It may seem like an easy thing to say Ten Psalms. But it will actually be very difficult in practice.”
וְכֵן נִתְקַיֵּם עַתָּה בַּעֲווֹנוֹתֵינוּ הָרַבִּים, שֶׁמֵּחֲמַת רִבּוּי הַמַּחֲלֹקֶת רֹב הֶהָמוֹן רְחוֹקִים מְאֹד לְקַיֵּם זֹאת וְהוּא ז"ל הוֹדִיעַ כָּל זֹאת מִקֹּדֶם.
Owing to our many sins,the Rebbe’s last words literally came true. Because of much opposition, most of the world has been prevented from using this remedy. But the Rebbe had already predicted this.
וַאֲנַחְנוּ עָשִׂינוּ מַה שֶּׁמֻּטָּל עָלֵינוּ לְהוֹדִיעַ הַתִּקּוּן לְכָל הֶחָפֵץ לְהִתְתַּקֵּן, וְכָל אֶחָד הַטּוֹב בְּעֵינָיו יַעֲשֶׂה. הַשּׁוֹמֵעַ יִשְׁמַע, וְהֶחָדֵל יֶחְדַּל וַאֲנַחְנוּ אֶת נַפְשֵׁנוּ הִצַּלְנוּ.
We have done our bit to teach this remedy to all who wish to find the remedy. Let every person do as he sees fit. Listen if you want to, or ignore it if you will. Our own souls we have saved (Ezekiel 3:19).
וּמַה שֶּׁהָרַב בַּעַל הַמְחַבֵּר "סֵדֶר תִּקּוּן שַׁבָּת" מְבִיאָם בְּשֵׁם סֵפֶר "עֲשָׂרָה הִלּוּלִים" זֶה אֵינוֹ, כִּי יְדִידִי הַקּוֹרֵא עַיֵּן נָא בְּסֵפֶר "תִּקּוּן מוֹעֵד", וְתִרְאֶה שֶׁמּוּבָאִים שָׁם בְּפֵרוּשׁ בְּשֵׁם רַבֵּנוּ הָרַב רַבִּי נַחְמָן ז"ל, וְכֵן בְּכַמָּה סְפָרִים יֵשׁ שֶׁמּוּבָאִים שָׁם בְּשֵׁם רַבֵּנוּ ז"ל.
The author of Tikkun Shabbat attributes these Ten Psalms to a work called Asarah Hilulim. This is an error. In Tikkun Moed, they are explicitly attributed to “our master, Rabbi Nachman of blessed memory.” Many other authors also attribute these Ten Psalms to the Rebbe.
וְגַם נַסֵּה נָא וְחַפֵּשׂ בְּכָל הַסְּפָרִים שֶׁמּוּבָאִים שָׁם שֶׁלֹּא בְּשֵׁם רַבֵּנוּ וְתִרְאֶה שֶׁכֻּלָּם נִדְפְּסוּ אַחַר פְּטִירַת רַבֵּנוּ ז"ל, שֶׁנִּפְטַר תְּחִלַּת שְׁנַת תקע"א בְּחוֹל הַמּוֹעֵד סֻכּוֹת. וְאֶפְשָׁר שֶׁהָרַב הַנַּ"ל וְכַיּוֹצֵא מִגֹּדֶל תְּשׁוּקָתָם לְזַכּוֹת בָּהֶם אֶת הָרַבִּים בְּתִקּוּן גָּדוֹל כָּזֶה, וְיָדְעוּ שֶׁיֵּשׁ שֶׁנִּמְצָאִים מִתְנַגְּדִים וְחוֹלְקִים עַל רַבֵּנוּ ז"ל, עַל־כֵּן קִיְּמוּ בְּנַפְשָׁם מַאֲמַר חֲכָמֵינוּ ז"ל (יְבָמוֹת סה:): 'שֶׁמֻּתָּר לְשַׁנּוֹת בִּדְבַר הַשָּׁלוֹם'.
If you carefully examine all works that refer to the Ten Psalms without mentioning the Rebbe, you will find that they were all published after his death on Sukkot 5571.225Rebbe Nachman passed away on Tuesday, the fourth day of Sukkot, 18 Tishrei 5571 (October 16, 1810). Perhaps, the above author and others might have attributed it to another source because of the great opposition which the Rebbe suffered. They may have wanted the greatest possible number of people to be able to use the remedy and therefore took advantage of the Talmudic dictum, “It is permissible to alter the truth for the sake of peace” (Yebamot 65b). This is especially true in the case of something as important as this remedy.
וּבִפְרָט בְּדָבָר גָּדוֹל וְתִקּוּן כָּזֶה. וְעַתָּה בִּין תָּבִין שֶׁצָּדְקוּ הַנֶּאֱמַר לְעֵיל שֶׁהֵם תִּקּוּן חָדָשׁ לְגַמְרֵי וְלֹא יָדַע מִזֶּה שׁוּם נִבְרָא מִימוֹת עוֹלָם. וְתֹאמְרֵם בְּשֵׁם רַבֵּנוּ ז"ל, בִּכְדֵי שֶׁשִּׂפְתוֹתָיו יִהְיוּ דּוֹבְבוֹת וְכוּ' (סַנְהֶדְרִין צ:), אֲשֶׁר כָּל הַצַּדִּיקִים מִתְגַּעְגְּעִים לָזֶה.
But we have already mentioned that this is an absolutely new remedy and was never revealed since the beginning of time. Say them in the name of the Rebbe so that his lips should murmur them (Sanhedrin 90b), which is something all tzaddikim desire.
וּמִזֶּה אֲשֶׁר אִלְּצוּנִי לְגַלּוֹת כָּל הַנַּ"ל. וּזְכוּתוֹ יַעֲמֹד לָנוּ, וּמִכָּל פְּגָמֵינוּ וְצָרוֹתֵינוּ יְתַקְּנֵנוּ וְיוֹשִׁיעֵנוּ, אָמֵן כֵּן יְהִי רָצוֹן:
This is what motivated me in disclosing all this. May the Rebbe’s merit stand up for us; may he rectify all our sins and suffering and save us. Amen, may it be God’s will.