Rabbi Nachman’s Teachings

3. From the book, “Likutei Halachot”

[The “point” referred to in this section is the point, or “nekudah,” which radiates Divine life and illumination to this world] 

The holy drop of semen that emerges from the Yesod is the light of the holy “point.” It is forbidden for a man to discharge it unless in the context of a holy marital union, in the vessel of Malchut, embodied in his wife, for this makes a great tikun, the tikun of the “shattered vessels.” For all of the holy marital unions act to separate the holy from the unholy, and to rectify the shattering of the vessels, as has been explained. (See, “Innerspace,” by Rabbi Aryeh Kaplan, Ch. 10, for an explanation of this concept.) This is the reason that the principle time of marital relations is the Sabbath when the “point” is most illuminated.

However, when the drop of semen is spilled in vain, G-d forbid, then the light of the “point” of the Yesod is drawn outside of its holy sanctum. This is tantamount to destroying the world, for in doing so a man gives power to the realm of evil outside, and this renews the shattering of the vessels, as explained in the writings of the Arizal. For, not only does he not rectify the shattered vessels through the light of the holy “point,” on the contrary, he reenacts the primal shattering and draws the light of the “point” outside the boundaries of holiness. This causes the vessels to shatter again, since there is no proper vessel to contain the light.

For this reason, it has been said that he uproots his life constellation (mazal,) G-d forbid, by uprooting the “point,” which is the principle root of his life. This is the reason why it is stated that t’shuva is impossible for one who spills his seed, because he has nowhere to return to. Where should he return now that he has ruined the “point” itself, which is the very root of his vitality? T’shuva is possible as long as a person’s “point” remains intact. But as for one who ruins his “point” and, as it were, uproots it, G-d forbid, where should he return? And yet, the truth of the matter is that “nothing stands in the way of t’shuva,” as is mentioned throughout the holy literature. If a person repents, he will surely be forgiven.

However, the essence of his t’shuva can only come about with the help of the Tzaddik of the era [the embodiment of the Yesod,] who is the comprehensive “point” from which all the other “points” draw. The sinner who spilled his seed and ruined his own “point” is obliged to receive the light of the “point” anew. This is only possible with the help of the Tzaddik of the era, who is the root of all “points,” and who therefore has the power to radiate the “point” to him anew. For he is the root of all the “points.” This is the meaning of the teaching of our master, Rabbi Nachman, on the Hatzotzrot (Likutei Moharan, there, section 5,) that when the ear hears rebuke, renewed life is granted, for the principle tikun for this matter is through the Tzaddik of the era.  Strict justice demands that the sinner should not be given the opportunity of t’shuva. Nonetheless, if he is filled with regret and pleads before G-d, even the t’shuva of one who is unworthy of being granted forgiveness will be accepted through G-d’s gratuitous Chesed-kindness. This indeed is the remedy itself – that the sinner succeeds in arousing G-d’s mercy, so that G-d accepts his repentance. This t’shuva thereby arouses and reveals a totally new dimension of G-d’s kindness that has not existed before. For the Chesed-kindness that already exists in the world does not extend to granting atonement for his sin, because t’shuva does not help in this case. And this is appropriate because the sinner who has ruined his “point,” which is the light of Chesed-kindness, has thereby damaged the light of Chesed itself. This is why there is no repentance for him, for the light itself is damaged.

Therefore when G-d wishes to take pity on him, He shows him a new Chesed- kindness which has never existed before. G-d reveals a new dimension of kindness in order to heal and forgive even one who has committed this sin. This is in itself the essence of his tikun, in that he has caused a new facet of G-d’s kindness to be revealed, and this effects his rectification, because the sinner receives a new “point” through this Chesed-kindness. Because the point is kindness, as explained above. And since he has succeeded in attracting a new kindness, this in itself brings him to receive the light of the “point” which is kindness, and this is his tikun.

The only way this tikun can come about in its entirety is through the Mashiach, may he come soon in our time. For the Mashiach will come to rectify this sin in its fullest, as it is written, “and gather together the dispersed of Yehuda,” (Yishayahu, 11:12.) He will gather the outcasts and those who have been dispersed to the four corners of the earth, and this is the overall tikun for this sin. For Mashiach embodies the light of this new Chesed-kindness which comes to remedy everything, as is written, “And He does kindness to His anointed one,” (Tehillim, 18:51.) This is the meaning of what is written, “A redeemer will come to Zion and to those of Yaacov who return from sin, says the L-rd,” (Yishayahu, 59:20.) Those who return from this sin specifically – the ones who repent from the vain emission of seed, which is referred to, “Are you not children of transgression, a seed of falsehood?” (Yishayahu, 57:4.) It says in the Sefer HaKavanot of the Arizal that this verse is speaking about this sin. It is precisely to these people that the righteous redeemer will come, because all of the remedies come about precisely through him. When he comes and rectifies them, then the “point” will return and radiate within them. This is the meaning of the words that follow (Yishayahu, 59:21,) “And as for Me, this is My Brit with them…My spirit that is upon you, and My words that I have put in your mouth….” This refers to the “point” which exists where the Brit of shalom is observed, and this is the source of ruach hakodesh, which, as our master of blessed memory, explained is the meaning of, “My words that I have put in your mouth.” (Likutei Halachot, Orach Chaim, Part 1, Tefillin, Ch. 2, Section, 11 and 12.)