Chapter Twelve (פֶּרֶק שְׁנֵים עָשָׂר)

And these are the details of the Tikkunei Teshuvah [Rectifications of Repentance] (וְאֵלוּ הֵן פְּרָטֵי תִּיקּוּנֵי הַתְּשׁוּבָה): The one who thinks of a woman and emits seed, causing emission in vain (הַמְהַרְהֵר בְּאִשָּׁה וּמוֹצִיא זֶרַע וּמַזְרִיעַ לַבַּטָּלָה), he should fast eighty-four fasts (יִתְעַנֶּה פ״ד צוֹמוֹת). And he should intend to illuminate with the Name Yod–Heh–Vav (וְיִכַוֵּן לְהָאִיר בְּשֵׁם יו״ד ה״ה ו״ו), in Binah, “A woman of valor” (בִּבִינָה אֵשֶׁת חַיִל) (Proverbs 31), and its counterpart in Malkhut: “A woman who fears Hashem, she shall be praised” (אִשָּׁה יִרְאַת י״י הִיא תִתְהַלָּל) (Proverbs 31). And he, through his sin, blemished both of them (וְהוּא בַּעֲו‍ֹנוֹ פָּגַם בִּשְׁתֵּיהֶן). Therefore he needs to rectify the above-mentioned Name two times (לָכֵן צָרִיךְ לְתַקֵּן בּ׳ פְּעָמִים הַשֵּׁם הָאָמּוּר), which amounts to forty-two, making eighty-four fasts (שֶׁעוֹלֶה מ״ב הֲרֵי פ״ד צוֹמוֹת). And he should intend to elevate the Name Yod–Heh–Vav above (וְיִכַוֵּן לְהַעֲלוֹת הַשֵּׁם יָה״וּ דְּלְעֵיל), the Yod (הַיּוֹ״ד) in ten days (בְּי׳ יָמִים), the Vav (וְהַו״ו) of the filling in six days (וְהַו״ו שֶׁל מִלּוּי בְּו׳ יָמִים), and the Dalet (וְהַדָּלֶ״ת) in four (בְּד׳), the two Hehs (ב׳ הֵי״ן) in ten (בְּי׳), the two Vavs (ב׳ וָוי״ן) in twelve (בִּי״ב), and then he returns again in a cycle (וְחוֹזֵר חֲלִילָה). Or he should intend each day upon one letter of these seven letters (אוֹ יְכַוֵּן בְּכָל יוֹם בְּאוֹת א׳ מִז׳ אוֹתִיּוֹת הָאֵלּוּ), and then return to the beginning twelve times, until the number is completed (וְחוֹזֵר לָרֹאשׁ י״ב פְּעָמִים עַד דְּסָלֵיק לֵיהּ מִנְיָינָא). And if he thought upon a male and caused emission in vain (וְאִם הֶהֱרֵהֵר בְּזָכָר וְהִזְרִיעַ לַבַּטָּלָה), he should intend with the simple Name Ehyeh (יְכַוֵּן בְּשֵׁם אֶהְיֶה פָּשׁוּט), which consists of four letters (שֶׁהֵן ד׳ אוֹתִיּוֹת), and its filling is Alef–Heh–Yod–Heh (וּמִלּוּאוֹ א״ל״ף ה״א יו״ד ה״א), which are ten letters (וְהַיְינוּ י׳ אוֹתִיּוֹת). And its filling of the filling is Alef–Lamed–Peh (וּמְלוֹאוֹ דְּמִלּוּי א״ל״ף ל״מ״ד פ״א), Heh–Alef (ה״א א״ל״ף), Yod–Vav–Dalet (יו״ד וא״ו ד״ל״ת), Heh–Alef (ה״א א״ל״ף), which are twenty-seven letters (וְהַיְינוּ כ״ז אוֹתִיּוֹת).

And behold, all of them together are forty-one letters (וְהִנֵּה כֻּלָּן יַחַד מ״א אוֹתִיּוֹת), and with the Kolel [Inclusive One], forty-two (וְעִם הַכּוֹלֵל מ״ב). And he returns again in a cycle, to elevate one letter each day until eighty-four days, as mentioned (וְחוֹזֵר חֲלִילָה לְהַעֲלוֹת אוֹת אַחַת בְּכָל יוֹם עַד פ״ד יָמִים כָּאֲמוּר). Or he should intend to elevate the Alef of Ehyeh in one day (אוֹ יְכַוֵּן לְהַעֲלוֹת א׳ שֶׁל אֶהְיֶה בְּיוֹם אֶחָד), the Heh in five days (ה״א בְּה׳ יָמִים), the Yod in ten (יו״ד בְּי׳), the Heh in five (ה״א בְּה׳), and so he should do four times (וְכֵן יַעֲשֶׂה ד׳ פְּעָמִים). And the zealous one will perform all of them in three intervals (וְהַזָּרִיז יַעֲשֶׂה כֻּלָּם בִּג׳ הַפְסָקוֹת), from two consecutive days and nights, and three ordinary ones afterward, which equal exactly eighty-four fasts (מִב׳ יָמִים וְלֵילוֹת רְצוּפִים, וּג׳ פְּשׁוּטִים אַחֲרֵיהֶן, שֶׁהֵן פ״ד צוֹמוֹת בְּדִקְדּוּק). One day is counted by itself (יוֹם אֶחָד נִמְנֶה לְעַצְמוֹ), and the second consecutive day amounts to twenty-six (וְיוֹם ב׳ הָרָצוּף עוֹלֶה כ״ו), and together with the one, twenty-seven consecutive fasts (וְעִם הָא׳ לְכ״ז רְצוּפִים). Thus he should do three times (כֵּן יַעֲשֶׂה ג׳ פְּעָמִים), and three times twenty-seven amounts to eighty-one (וּג׳ פְּעָמִים כ״ז עוֹלֶה פ״א), and three ordinary ones afterward, behold, eighty-four (וּג׳ פְּשׁוּטִים אַחֲרֵיהֶן הֲרֵי פ״ד). And one who stretches his foreskin and causes emission in vain (וְהַמּוֹשֵׁךְ בְּעָרְלָתוֹ וּמַזְרִיעַ לַבַּטָּלָה), blemishes the Name Ehyeh (פּוֹגֵם בְּשֵׁם אֶהְיֶה). And behold, he has cast the seed of truth to the earth (וְהִנֵּה הוּא הִשְׁלִיךְ זֶרַע אֱמֶת אַרְצָה). He should intend in each one of the eighty-four fasts (יְכַוֵּן בְּכָל אֶחָד מִפּ״ד צוֹמוֹת), to elevate one letter from the Name Ehyeh each day (לְהַעֲלוֹת אוֹת אַחַת מִשֵּׁם אֶהְיֶה בְּכָל יוֹם). Thus he should do twenty-one times (כָּכָה יַעֲשֶׂה כ״א פְּעָמִים). And every hand that increases to examine among men (וְכָל הַיָּד הַמַּרְבָּה לִבְדּוֹק בַּאֲנָשִׁים), who does not think about any man or woman (שֶׁאֵינוֹ מַהֲרֵהֵר בְּשׁוּם אִישׁ אוֹ אִשָּׁה), but only stretches his foreskin and brings forth seed in vain by the hand (רַק שֶׁמוֹשֵׁךְ בְּעָרְלָתוֹ וּמוֹצִיא זֶרַע לַבַּטָּלָה עַל יְדֵי הַיָּד), behold, he blemishes the five Chesedim and the five Gevurot hinted in the fingers of the hands (וְהִנֵּה פּוֹגֵם בְּה׳ חֲסָדִים וְה׳ גְּבוּרוֹת הָרוּמוֹזִים בָּאֶצְבָּעוֹת הַיָּדַיִם), and weakens the power of the Name through the twenty-eight joints (וּמְתִישִׁים כֹּחַ הַשֵּׁם עַל יְדֵי כ״ח פְּרָקִים).

And behold, this is similar to desecrating Shabbat (וְהֲרֵי זֶה דּוֹמֶה לְחִלּוּל שַׁבָּת), by taking out from the domain of the Unique One of the World into the public domain (בְּהוֹצִיאוֹ מֵרְשׁוּת יְחִידוֹ שֶׁל עוֹלָם לִרְשׁוּת הָרַבִּים), and he has dug a strange pit (וּבְאֵר צָרָה נָכְרִיָּה). Its Tikkun [Rectification] is that he should intend to increase the power of the Name through eighty-four fasts (תִּיקּוּנוֹ יְכַוֵּן לְהַגְדִּיל כֹּחַ הַשֵּׁם עַל יְדֵי פ״ד צוֹמוֹת), and he should intend in the four-letter Name in the filling of the filling, which has twenty-eight letters (וְיִכַוֵּן לַשֵּׁם בֶּן ד׳ בִּמְלוּי הַמִּלּוּי שֶׁיֵּשׁ בּוֹ כ״ח אוֹתִיּוֹת). And in each one of the fasts he should intend to elevate one of the mentioned letters to its place (וּבְכָל אֶחָד מִן הַצּוֹמוֹת יְכַוֵּן לְהַעֲלוֹת אַחַת מֵהָאוֹתִיּוֹת הַנִּזְכָּרוֹת לִמְקוֹמָהּ). So he should do three times (כָּכָה יַעֲשֶׂה ג׳ פְּעָמִים), and three times twenty-eight amounts to eighty-four (וּג׳ פְּעָמִים כ״ח עוֹלֶה פ״ד). And if his spittle was detached from his mouth to assist the transgression (וְאִם נִתְלַשׁ רוֹקוֹ מִפִּיו לְסַיֵּעַ אֶל הָעֲבֵירָה), he should intend the Tikkun [Rectification] of the letters of the throat, Alef–Chet–Heh–Ayin (יְכַוֵּן תִּקּוּן אוֹתִיּוֹת הַגָּרוֹן אחה״ע), which are in gematria eighty-four (גִּימַטְרִיאָ פ״ד). And he should intend on the first fast for the letter Alef (וְיִכַוֵּן בַּצּוֹם הָרִאשׁוֹן לָאוֹת א״ל״ף), and in eight days, one part each day from the letter Chet (וּבְח׳ יָמִים חֵלֶק אֶחָד בְּכָל יוֹם מֵאוֹת ח״ית), and so all of them (וְכֵן כֻּלָּם). And at the very least, one who emits seed in general, from any one of the three ways mentioned (וְלְכָל הַפָּחוֹת הַמּוֹצִיא זֶרַע בִּכְלָל מִכָּל אַחַת מִג׳ דְּרָכִים הַנִּזְכָּרִים), he should fast forty days, not consecutive (יִתְעַנֶּה מ׳ יוֹם בִּלְתִּי רְצוּפִים). And he should sit all those forty days in cold water in the days of winter (וְיֵשֵׁב כָּל אוֹתָן מ׳ יוֹם בְּמַיִם קָרִים בִּימוֹת הַחוֹרֶף), for the time it takes to roast an egg and swallow it (כְּדֵי צְלִיַּית בֵּיצָה וּגְמִיעָתָהּ). And in those forty days he should not eat meat and should not drink wine, except on Shabbat and Yom Tov (וְאוֹתָן מ׳ יוֹם לֹא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יַיִן לְבַד מִשַּׁבָּת וְיוֹם טוֹב), and he should not bathe all those days, only his head a little, two or three times during those forty days (וְלֹא יֵרָחֵץ כָּל אוֹתָן הַיָּמִים רַק רֹאשׁוֹ מְעַט פַּעֲמַיִם אוֹ שָׁלוֹשׁ כָּל אוֹתָן הַמ׳ יוֹם).

One who comes upon a woman who is not of his kind (הַבָּא עַל אִשָּׁה שֶׁאֵינָהּ בַּת מִינוֹ), in that he transgressed by this upon Nashgaz (שֶׁעָבַר בָּזֶה עַל נִשְׁגָ״ז) (Sanhedrin 82a, Avodah Zarah 36b)—that is, a Niddah, a maidservant, a gentile woman, a prostitute, and one who has intercourse with a daughter of a foreign deity (דְּהַיְינוּ נִדָּה, שִׁפְחָה, גּוֹיָה, זוֹנָה, וּבָעַל בַּת אֵל־נֵכָר)—and he blemished in Malkhut, Yesod, Netzach, and Hod (וּפָגַם בְּמַלְכוּת יְסוֹד נֵצַח וְהוֹד), as mentioned in the Zohar, Parashat Beshalach (כַּנִּזְכָּר בַּזֹּהַר פָּרָשַׁת בְּשַׁלַּח). His Tikkun [Rectification] is that one who repents from these with all his heart should fast two hundred and sixteen fasts (תִּיקּוּנוֹ הוּא שֶׁיָּצוּם הַשָּׁב מֵהֶן בְּכָל לִבּוֹ רי״ו תַּעֲנִיּוֹת), corresponding to the numerical value of “Aryeh” [Lion] (כְּמִנְיַן אַרְיֵה), to arouse within himself the secret of Yirah [Fear] (לְעוֹרֵר עָלָיו סוֹד יִרְאָה). And to know that “the fear of Yah—all the hidden things of the heart are understood by the God of Ya'akov” (וּלְדַעַת כִּי יִרְאַת יָ־הּ כָּל מִצְפּוּנֵי הַלֵּב יָבִין אֱלֹהֵי יַעֲקֹב). And each day he should intend to elevate one portion from the two hundred and sixteen, corresponding to that in which he sinned in Yirah [Fear], and its counterpart (וּבְכָל יוֹם יְכַוֵּן לְהַעֲלוֹת חֵלֶק אֶחָד מֵרי״ו, נֶגֶד מַה שֶׁחָטָא בְּיִרְאָה, וְהַתְּרִים נֶגְדָּהּ). And if he wishes, he should make eight intervals (וְאִם יִרְצֶה יַעֲשֶׂה שְׁמוֹנָה הַפְסָקוֹת), of eight fasts, two days and two nights each (מִשְּׁמוֹנָה תַּעֲנִיּוֹת ב׳ יָמִים וּב׳ לֵילוֹת), which equal precisely two hundred and sixteen fasts (שֶׁהֵן רי״ו תַּעֲנִיּוֹת בְּדִקְדּוּק). One day is counted by itself, and the second day amounts to twenty-six, and together they amount to twenty-seven consecutive fasts (יוֹם אֶחָד נִמְנֶה לְעַצְמוֹ וְיוֹם ב׳ עוֹלֶה כ״ו וְיַחְדָּיו יַעֲלוּ לְכ״ז רְצוּפִים). And for the forty that are not consecutive (וְלַמ׳ שֶׁאֵין רְצוּפִים), thus he should do eight times, each fast of two days and two nights, and he will be atoned (כָּכָה יַעֲשֶׂה ח׳ פְּעָמִים תַּעֲנִית ב׳ יָמִים וּלְיוֹת, וְיִתְכַּפֵּר). And at the very least, he should fast three days and three nights, three times in one year (וְלְכָל הַפָּחוֹת יִתְעַנֶּה ג׳ יָמִים וּג׳ לֵילוֹת ג׳ פְּעָמִים פַּעַם אַחַת בַּשָּׁנָה). And he should not eat meat, nor drink wine, nor bathe, for at the very least forty days (וְלֹא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יַיִן וְלֹא יֵרָחֵץ לְכָל הַפָּחוֹת מ׳ יוֹמִים), until Hashem, blessed be He, turns back from His burning anger (עַד יָשׁוּב הַשֵּׁם יִתְבָּרַךְ מֵחֲרוֹן אַפּוֹ).

And if, Heaven forbid, after Teshuvah [Repentance] he returns to his corruption (וְאִם חַס וְשָׁלוֹם אַחַר הַתְּשׁוּבָה יַחֲזוֹר לְסוּרוֹ), then he should be more stringent upon himself, more and more (אָז יַחֲמִיר עָלָיו יוֹתֵר וְיוֹתֵר). And in the days of summer (וּבִימוֹת הַחַמָּה), he should go to a place of many ants and sit among them naked (יֵלֵךְ בִּמְקוֹם נְמָלִים הַרְבֵּה וְיֵשֵׁב בֵּינֵיהֶם עָרוֹם). And in the days of winter (וּבִימוֹת הַחוֹרֶף), he should break the ice and sit in the water up to his nose (יְשַׁבֵּר הַקֶּרַח וְיֵשֵׁב בַּמַּיִם עַד הַחוֹטֶם). And if, Heaven forbid, he still returns to his corruption (וְאִם עוֹד יַחֲזוֹר חַס וְשָׁלוֹם לְסוּרוֹ), he should again be more stringent upon himself in such ways (יַחֲמִיר עוֹד כְּהֵנָּה וּכְהֵנָּה). And likewise, one who comes upon a Canaanite maidservant from Kurnis (וְכֵן הַבָּא עַל הַשִּׁפְחָה כְּנַעֲנִית מְכוֹרָנִית), he should fast forty days (יִתְעַנֶּה מ׳ יוֹם), and he should not bathe during all those days (וְלֹא יֵרָחֵץ כָּל אוֹתָן הַיָּמִים), and further after that, again in B”HB [that is, the sequence of fasts on Monday, Thursday, and the following Monday] (וְעוֹד אַחַר כֵּן, עוֹד בְּה״ב).

One who comes upon an unmarried Jewish woman, whether a virgin or a widow (הַבָּא עַל הַפְּנוּיָה יְהוּדִית בְּתוּלָה, אוֹ אַלְמָנָה), whether in the usual way or not in the usual way (בֵּין כְּדַרְכָּהּ וּבֵין שֶׁלֹּא כְּדַרְכָּהּ), and there is no woman who does not see blood (וְאֵין לְךָ אִשָּׁה שֶׁאֵינָהּ רוֹאָה), and has not immersed (וְלֹא טָבְלָה), and there is no doubt, at the very least (וְאֵין סָפֵק לְכָל הַפָּחוֹת כִּי), that he had intercourse with a Niddah (בָּעַל נִדָּה), which incurs Karet [Excision] (שֶׁהוּא בְּכָרֵת). Or likewise, if he had intercourse with many women (אִי נָמֵי הֲרֵי שֶׁבָּא עַל נָשִׁים הַרְבֵּה), and he did not know with which of them he had intercourse (וְלֹא יָדַע עַל אֵיזֶה מֵהֶן בָּא), and likewise she who received seed from many men (וְכֵן הִיא שֶׁקִּבְּלָה זֶרַע מֵאֲנָשִׁים הַרְבֵּה), and she did not know from whom she conceived (וְלֹא יָדְעָה מִמִּי נִתְעַבְּרָה). Then it is found that the father marries his daughter, and the brother his sister (נִמְצָא הָאָב נוֹשֵׂא אֶת בִּתּוֹ, וְהָאָח אֶת אֲחוֹתוֹ). And concerning this it is said (וְעַל זֶה נֶאֱמַר): “And the land was filled with lewdness” (וּמָלְאָה הָאָרֶץ זִמָּה) (Ezekiel 9). His Tikkunei Teshuvah [Rectifications of Repentance] are that he should not see the laughter of women or maidens for a year or two or more (תִּיקּוּנֵי תְּשׁוּבָתוֹ הוּא שֶׁלֹּא יִרְאֶה שְׂחוֹק נָשִׁים אוֹ בְּתוּלוֹת שָׁנָה אוֹ שְׁנָתַיִם וְיוֹתֵר), and he should not gaze upon the faces of women (וְלֹא יִסְתַּכֵּל בִּפְנֵי הַנָּשִׁים). And needless to say (וְאֵין צָרִיךְ לוֹמַר), not at the covered places, whose way is to remain covered (בִּמְקוֹמוֹת הַמְכֻסִּים שֶׁדֶּרֶךְ לְהִתְכַּסּוֹת שָׁם), and all the more so, by an inference from the lesser to the greater (וְעַל אַחַת כַּמָּה וְכַמָּה וּקַל וָחוֹמֶר), between her breasts (בֵּין שָׁדֶיהָ), or in the place of her nakedness (אוֹ בִּמְקוֹם בֵּית הַתַּרְפּוּת שֶׁלָּהֶן). And even regarding his own wife, he should not gaze while she has not immersed (וַאֲפִלּוּ בְּאִשְׁתּוֹ לֹא יִסְתַּכֵּל בְּעוֹד שֶׁלֹּא טָבְלָה). And he should not bathe, nor eat hot food, nor anything that brings one to desire (וְלֹא יֵרָחֵץ וְלֹא יֹאכַל מַאֲכָל חַם, וְכָל דָּבָר הַמֵּבִיא לִידֵי תַּאֲוָה), for at the very least a year or two (לְכָל הַפָּחוֹת שָׁנָה אוֹ שְׁנָתַיִם). And he should not see domesticated animals, wild beasts, or birds mating with one another (וְלֹא יִרְאֶה בְּהֵמוֹת חַיּוֹת וְעוֹפוֹת נִזְקָקִין זֶה לָזֶה). And he should fast, at the very least, forty days (וְיִתְעַנֶּה לְכָל הַפָּחוֹת מ׳ יוֹם). And he should not eat meat nor drink wine on the night before the fast, nor on the night afterward (וְלֹא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יַיִן בַּלַּיְלָה שֶׁלִּפְנֵי הַתַּעֲנִית וּבַלַּיְלָה שֶׁלְּאַחֲרָיו). And he should lie in hardship upon the ground or upon a board, day and night (וְיִשְׁכַּב בְּקֹשִׁי עַל הָאָרֶץ אוֹ עַל הַדֶּף יוֹמָם וָלַיְלָה), according to the pleasure that he derived from her (כְּפִי הֲנָאָתוֹ שֶׁנֶּהֱנָה מִמֶּנָּה). And he shall clothe himself in black and be flogged in private (וְיִלְבַּשׁ שְׁחוֹרִים וְיִלָּקֶה בַּהַצְנֵעַ), and he shall not fast fewer than forty days (וְלֹא יִתְעַנֶּה פָּחוֹת מִמ׳ יוֹם). And he shall confess at least three times each day with weeping and tears (וְיִתְוַדֶּה לְפָחוֹת בְּכָל יוֹם ג׳ פְּעָמִים בִּבְכִי וּדְמָע), and according to the pain is the reward (וּלְפוּם צַעֲרָא אַגְרָא) (Avot 5:23). And he returned, and healing came to him (וְשָׁב וְרָפָא לוֹ). And if he did not have intercourse with her, but only embraced or kissed her (וְאִם לֹא בָא עָלֶיהָ רַק חִבְּקָהּ אוֹ נָשְׁקָהּ), he shall fast in B”HB [Monday–Thursday–Monday] (יִתְעַנֶּה בְּה״ב), and distance himself from the entrance of her house (וִירַחֵיק מִפֶּתַח בֵּיתָהּ). And one who has intercourse with an Ervah [Forbidden Relation] from those liable to Karet [Excision] (וְהַבּוֹעֵל עֶרְוָה מֵחַיָּיבֵי כְּרִיתוּת), he shall sit in the ice for the time it takes to roast an egg and swallow it (יֵשֵׁב בַּקֶּרַח כְּשִׁיעוּר צְלִיַּית בֵּיצָה וּגְמִיעָה), not fewer than thirty days and not more than forty days (לֹא פָּחוֹת מִל׳ יוֹם וְלֹא יוֹתֵר מִמ׳ יוֹם). And he shall confess every day (וְיִתְוַדֶּה בְּכָל יוֹם). And he shall lie upon the earth and remove from himself every pleasure (וְיִשְׁכַּב עַל הָאָרֶץ וְיָסִיר מִמֶּנּוּ כָּל הֲנָאָה).

One who comes upon his wife in Niddah (הַבָּא עַל אִשְׁתּוֹ נִדָּה), if he came and did not separate from his wife close to her time (אִם שֶׁבָּא וְלֹא פֵּירֵשׁ מֵאִשְׁתּוֹ סָמוּךְ לְוֶסְתָּהּ), and it happened through accident on account of negligence (וְאִירְעוּ אוֹנֶס מִחֲמַת פְּשִׁיעוּתָא), his Tikkun [Rectification] is that he should fast sixty-nine fasts, according to the numerical value of Niddah (תִּיקּוּנוֹ שֶׁיִּתְעַנֶּה ס״ט צוֹמוֹת כְּמִנְיַן נִדָּה), for the dagesh is in place of the Yod (כִּי הַדָּגֵשׁ הִיא בִּמְקוֹם יוֹ״ד). And the explanation of Niddah is “Nad-Heh” [the Heh has wandered] (וּפֵירוּשׁ נִדָּה נַד ה׳), the final Heh of the Name (אַחֲרוֹנָה שֶׁל הַשֵּׁם), the secret of the exile of the Shekhinah (סוֹד גָּלוּת שְׁכִינָה). And this is for the one who blemishes, who did not know and did not set his heart even to this (וְזֶהוּ לְפוֹגֵם שֶׁלֹּא יָדַע וְלֹא שָׁת לִבּוֹ גַּם לְזוֹאת). But if he degraded intentionally at the time of the period (אֲבָל אִם זִלְזֵל בְּכַוָּנָה בִּשְׁעַת הַוֶּסֶת), and all the more so if he acted willfully with her (וְכָל שֶׁכֵּן אִם הֵזִיד בָּהּ), more than this measure, then the blemish reaches the letters Yod-Heh (יוֹתֵר מִזֶּה הַשִּׁעוּר אָז מַגִּיעַ הַפְּגָם לָאוֹתִיּוֹת יו״ד ה״א), which are never separated by themselves (דְּלָא מִתְפָּרְשִׁין לְעָלְמִין מִצַּד עַצְמָהּ), and he caused their separation, and it is called “Ned-Yah” [the wandering of Yah] (וְהוּא הִפְרִידָן, קָרִינָן בֵּיהּ נֵד־יָהּ). And for this he must fast sixty-two fasts (וּלְזֶה צָרִיךְ לְהִתְעַנּוֹת ס״ב צוֹמוֹת), for Yod-Heh equals twenty-six in their filling (כִּי יו״ד ה״א עוֹלֶה כ״ו בְּמִלּוּאָן), and also the letters of Havayah equal twenty-six (וְגַם אוֹתִיּוֹת יְהוָ״ה עוֹלֶה כ״ו), which is the Great Name (שֶׁהוּא הַשֵּׁם הַגָּדוֹל). And through purity and separation it is filled with Chemed [Desire] (וְעַל יְדֵי טָהֳרָה וּפְרִישׁוּת נִתְמַלֵּא חֶמֶ״ד), and becomes seventy-two (וְנַעֲשָׂה ע״ב). And with the ten letters of the filling, behold, eighty-two (וְעִם עֶשֶׂר אוֹתִיּוֹת הַמִּלּוּי הֲרֵי פ״ב). And he, through his sin, lost much good (וְהוּא בַּעֲו‍ֹנוֹ אָבַד טוֹבָה הַרְבֵּה). He shall fast corresponding to them eighty-two days (יִצוֹם כְּנֶגְדָּן פ״ב יָמִים). And he shall be flogged at least two times with lashes (וְיִלָּקֶה לְפָחוֹת ב׳ פְּעָמִים מַלְקֳיוֹת), seventy-eight blows in three places (ע״ח הַכָּאוֹת בִּשְׁלוֹשָׁה מְקוֹמוֹת), which are his two shoulders and his chest (שֶׁהֵן שְׁתֵּי כְּתֵפָיו וְהֶחָזֶה), and with the whole body, behold, eighty-two (וְעִם כְּלַל הַגּוּף הֲרֵי פ״ב). Thus he shall do on each day of his fasts (כָּכָה יַעֲשֶׂה בְּכָל יוֹם מִתַּעֲנִיּוֹתָיו), or at least on the day of immersion, Monday and Thursday as follows (אוֹ לְפָחוֹת בְּיוֹם טְבִילַת שֵׁנִי וְשִׁישִּׁי כַּדְּלְקַמָּן), and on the day of eating for the interruption, before it and after it (וּבְיוֹם אֲכִילַת הַהַפְסָקָה לְפָנֶיהָ וּלְאַחֲרֶיהָ). That is, that he should make fifty interruptions of two days and two nights (דְּהַיְינוּ שֶׁיַּעֲשֶׂה נ׳ הַפְסָקוֹת מִב׳ יָמִים וּב׳ לֵילוֹת), which amounts to eighty-one days (שֶׁעוֹלֶה פ״א יוֹם), and one more day after them, total eighty-two days (וְעוֹד יוֹם אֶחָד אַחֲרֵיהֶן, סַךְ הַכֹּל פ״ב יָמִים). And he shall increase in mortifications according to his strength (וְיַרְבֶּה בְּסִגּוּפִים כְּפִי כֹּחוֹ), and in any case, at the very least, he shall fast forty consecutive days (וְעַל כָּל פָּנִים לְכָל הַפָּחוֹת יִתְעַנֶּה מ׳ יוֹם רְצוּפִים), and he shall be flogged and confess every day two or three times (וְיִלָּקֶה וְיִתְוַדֶּה בְּכָל יוֹם פְּעָמַיִם אוֹ שָׁלוֹשׁ), and he shall not eat meat and not drink wine, and not any hot thing except on Shabbat and Yamim Tovim [Festivals] (וְלֹא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יַיִן וְלֹא כָּל דָּבָר חַם מִלְּבַד שַׁבָּתוֹת וַיָּמִים טוֹבִים), and he shall not bathe all those days (וְלֹא יֵרָחֵץ כָּל אוֹתָן הַיָּמִים). And if he did not have intercourse with her, but only embraced or kissed his neighbor’s wife, or struck her flesh, and enjoyed from her through closeness of flesh (וְאִם לֹא בְּעָלָהּ רַק חִבֵּק אוֹ נָשַׁק אֵשֶׁת רֵעֵהוּ, אוֹ הִכָּה עַל בְּשָׂרָהּ, וְנֶהֱנָה מִמֶּנָּה בְּקִירוּב בָּשָׂר), he shall fast forty days (יִתְעַנֶּה מ׳ יוֹם).

One who comes upon his neighbor’s wife, or upon a betrothed maiden (הַבָּא עַל אֵשֶׁת רֵעֵהוּ אוֹ עַל נַעֲרָה מְאוֹרָסָה), whether in full intercourse or even in penetration only (בִּבְּעִילָה, אוֹ אֲפִלּוּ בְּהַעֲרָאָה), whether in the usual way or not in the usual way (בֵּין כְּדַרְכָּהּ וּבֵין שֶׁלֹּא כְּדַרְכָּהּ), in any case, if he derived pleasure from her (מִכָּל מָקוֹם נֶהֱנָה מִמֶּנָּה), behold, he renders her forbidden to her husband, since she consented (וְהֲרֵי הוּא אוֹסְרָהּ עַל בַּעְלָהּ, כֵּיוָן שֶׁנִּתְרַצִּית). He is liable on her account to the death penalty of Beit Din [Court] (חַיָּיב עָלֶיהָ מִיתַת בֵּית דִּין). Therefore he must suffer pain as harsh as death (לָכֵן יִסְבֹּל צַעַר הַקָּשֶׁה כַּמָּוֶת). And he shall sit in snow and ice for one hour every day (וְיֵשֵׁב בַּשֶּׁלֶג וְקֶרַח שָׁעָה אַחַת בְּכָל יוֹם). Thus shall he do throughout the entire winter, every day, once or twice or three times (כֵּן יַעֲשֶׂה בְּכָל הַחֹרֶף בְּכָל יוֹם פַּעַם א׳ אוֹ ב׳ אוֹ ג׳ פְּעָמִים), and during the rainy season, in cold water up to his neck, each time for one hour (בִּימֵי הַגְּשָׁמִים בְּמַיִם קָרִים עַד צַוָּארוֹ, כָּל פַּעַם שָׁעָה אַחַת). And in the days of summer he shall sit with his body naked before flies or bees p1-4(וּבִימוֹת הַחַמָּה יֵשֵׁב בְּגוּף עָרוֹם לִפְנֵי הַזְּבוּבִים, אוֹ דְּבוֹרִים), or endure other afflictions as harsh as death (אוֹ שְׁאָר יִסּוּרִים הַקָּשִׁים כַּמָּוֶת). And he shall confess every day with weeping and groaning (וְיִתְוַדֶּה בְּכָל יוֹם בִּבְכִי וַאֲנָחָה). And for a complete year he shall not eat meat nor drink wine (וּשְׁנָה תְּמִימָה לֹא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יַיִן), except on Shabbat and Yom Tov [Festival] (לְבַד מִשַּׁבָּת וְיוֹם טוֹב). And he shall not eat hot bread, and all the more so he shall not eat any cooked hot food (וְלֹא יֹאכַל לֶחֶם חַם, וּקַל וָחוֹמֶר שֶׁלֹּא יֹאכַל שׁוּם מַאֲכָל תַּבְשִׁיל חַם). And some say (וְיֵשׁ אוֹמְרִים), that he shall not eat any hot food at all except bread, which is permitted to him (שֶׁלֹּא יֹאכַל מַאֲכָל חַם לְבַד חוּץ מִלֶּחֶם שֶׁמֻּתָּר בּוֹ). And he shall not bathe except a little, on the eve of Yom Tov [Festival] (וְלֹא יֵרָחֵץ כִּי אִם מְעַט, בְּעֶרֶב יוֹם טוֹב). And he shall not see the laughter of women or maidens (וְלֹא יִרְאֶה שְׂחוֹק נָשִׁים אוֹ בְּתוּלוֹת). But he may hear the blessing of bridegrooms (אֲבָל יָכוֹל לִשְׁמוֹעַ בִּרְכַּת חֲתָנִים). And he shall not indulge himself in any pleasure (וְלֹא יְעַדֵּן עַצְמוֹ בְּשׁוּם תַּעֲנוּג). And he shall be flogged every day (וְיִלָּקֶה בְּכָל יוֹם). And he shall lie upon the earth, or upon a board, or without pillow or cushion (וְיִשְׁכַּב עַל הָאָרֶץ אוֹ עַל דֶּף, אוֹ בְּלִי כָּר וְכֶסֶת).

Only on Shabbat and on Yom Tov shall he lie on straw and hay, and one pillow beneath his head (רַק בְּשַׁבָּת וּבְיוֹם טוֹב יִשְׁכַּב עַל תֶּבֶן וְקַשׁ, וְכָר אֶחָד תַּחַת רֹאשׁוֹ), for this removes his haughty spirit, from which desire comes (כִּי יָסִיר רוּחוֹ הַגַּסָּה, שֶׁבָּא מִמֶּנָּה הַתַּאֲוָה). And a life of affliction shall he live (וְחַיֵּי צַעַר יִחְיֶה), and he shall wear sackcloth upon his flesh, from his neck to his thighs (וְיִלְבַּשׁ שַׂק עַל בְּשָׂרוֹ מֵעַל צַוָּארוֹ עַד יְרֵכוֹתָיו). And he shall not gaze at women nor at their ornaments, even when they are not upon them, and even when spread upon the wall (וְלֹא יִסְתַּכֵּל בַּנָּשִׁים וּבְתַכְשִׁיטֵיהֶם, אֲפִלּוּ שֶׁאֵינָם עֲלֵיהֶם, וַאֲפִלּוּ שְׁטוּחִים עַל הַכּוֹתֶל). And he shall not hear songs of melody (וְלֹא יִשְׁמַע קוֹל נְגִינִים), and he shall not speak with women at all, neither in gesture nor hint (וְלֹא יְדַבֵּר עִם הַנָּשִׁים כְּלָל, לֹא בִּרְמֵז וְלֹא בִּרְמִיזָה). And he shall not wink with his eyes nor with his fingers (וְלֹא יִקְרוֹץ בְּעֵינָיו וְלֹא בְּאֶצְבְּעוֹתָיו), even with his wife in Niddah while she has not immersed (וַאֲפִלּוּ עִם אִשְׁתּוֹ נִדָּה בְּעוֹד שֶׁלֹּא טָבְלָה), and he shall not be secluded with her in any seclusion (וְלֹא יִתְיַחֵד עִמָּהּ בְּשׁוּם יִחוּד). And all the more so shall he not be secluded with any ervah (וּקַל וָחוֹמֶר שֶׁלֹּא יִתְיַחֵד עִם שׁוּם עֶרְוָה), and he shall not come upon his wife in gardens or courtyards (וְלֹא יָבוֹא עַל אִשְׁתּוֹ בְּגַנּוֹת וַחֲצֵרוֹת), nor shall he tread with his wife within and emit without (וְלֹא יָדוּשׁ עִם אִשְׁתּוֹ בִּפְנִים וְיִזְרַע מִבַּחוּץ). And his dealings shall not be with women at all (וְלֹא יִהְיֶה עִסְקוֹ עִם הַנָּשִׁים כְּלָל). And all this - “perhaps Hashem, the God of Hosts, will be gracious” (וּכְלֵי הַאי, אוּלַי יְחָנֵּן י״י אֱלֹהֵי צְבָאוֹת). And further, he needs to fast 325 fasts, for he erred like a lost sheep (וְעוֹד צָרִיךְ לְהִתְעַנּוֹת שכ״ה צוֹמוֹת לְפִי שֶׁהוּא טוֹעֶה כְּשֶׂה אֹבֵד). And the blemish of a betrothed maiden (וּפְגַם נַעֲרָה מְאוֹרָסָה), he is able to complete all these fasts in twelve interruptions (יָכוֹל לְהַשְׁלִים כָּל אֵלֶּה הַתַּעֲנִיּוֹת בִּי״ב הַפְסָקוֹת), of nine days and two nights, which amount to 324 days (ט׳ יָמִים וּב׳ לֵילוֹת שֶׁעוֹלֶה שכ״ד יָמִים), and he shall add one more day with them, a total of 325 (וְעוֹד יַשְׁלִים יוֹם אֶחָד עֲלֵיהֶם סַךְ הַכֹּל שכ״ה). And he shall place ashes upon his head in place of tefillin, at the time when they are not upon him (וְיִתֵּן אֵפֶר עַל רֹאשׁוֹ בִּמְקוֹם תְּפִלִּין בִּשְׁעָה שֶׁאֵינָם עָלָיו), and also in his food, at the end of every concluding meal, and at the beginning of the meal after the fast (וּבְמַאֲכָלוֹ גַּם כֵּן, בְּסוֹף כָּל סְעוּדָה הַמַּפְסֶקֶת וּבִתְחִלַּת הַסְּעוּדָה שֶׁל אַחַר הַתַּעֲנִית). However, all this is only if he came upon her with her consent, that he seduced and enticed her to the matter of sin, until she consented and became forbidden to her husband (אֲמְנָם כָּל זֶה הוּא מֵאַחַר שֶׁבָּא עָלֶיהָ בִּרְצוֹנָהּ, שֶׁפִּתָּה וְהִסִּיתָהּ לְדִבְרֵי עֲבֵירָה, עַד שֶׁנִּתְרַצִּית וְאָסְרָהּ עַל בַּעְלָהּ). But if he forced her, so that she was not forbidden, this is for him like other arayot (אֲבָל אִם אֲנָסָהּ שֶׁלֹּא אָסְרָהּ, זוֹ לוֹ כְּעֲרָיוֹת אֲחֵרוֹת). And he shall be flogged and confess and fast forty consecutive days (וְיִלָּקֶה וְיִתְוַדֶּה וְיִתְעַנֶּה מ׳ יוֹם רְצוּפִים). And he shall lie on the earth (וְיִשְׁכַּב עַל הָאָרֶץ). And he shall sit in ice for the time of roasting an egg and swallowing it (וְיֵשֵׁב בַּקֶּרַח כְּשִׁעוּר צְלִיַּית בֵּיצָה וּגְמִיעָה). And he shall not bathe nor delight himself with laughter and strolling, from any kinds of pleasures, for forty days (וְלֹא יֵרָחֵץ וְלֹא יִתְעַנֵּג בְּשְׂחוֹק וְטִיּוּל, מִכָּל מִינֵי הֲנָאוֹת מ׳ יוֹם). And he who confesses and forsakes will be shown mercy (וּמוֹדֶה וְעוֹזֵב יְרוּחַם).

One who lies with a male (הָרוֹבֵעַ זָכָר), it is said in the Tikkunim (אָמְרוּ בַּתִּיקּוּנִים), that the punishment of lying with a male is to undergo Gilgul [Reincarnation] into animals (כִּי עוֹנֶשׁ הַמִּשְׁכַּב זָכוּר הוּא לְהִתְגַּלְגֵּל בַּחַיּוֹת), and in particular into the hyrax and the hare (וּבִפְרָט שָׁפָן וְאַרְנֶבֶת), for they both lie and are lain with (שֶׁהֵן שׁוֹכְבִין וְנִשְׁכָּבִין). And proof is from Nevuchadnezzar (וּרְאָיָה מִנְּבוּכַדְנֶצַּר), who was likened to every animal (שֶׁנִּדְמָה לְכָל חַיָּה), as though he were a female of their kind (כְּאִלּוּ הוּא נְקֵבָה מִמִּינָהּ), and they all abused him, as is known (וְהָיוּ כֻּלָּן מִתְעוֹלְלוֹת בּוֹ כַּנּוֹדָע). What is his Tikkun [Rectification]? (מַאי תַּקַּנְתֵּיהּ) He shall fast two hundred and thirty-three fasts, according to the numerical value of “Zakhar” [Male] (יָצוּם רל״ג צוֹמוֹת כְּמִנְיַן זָכוּר), and according to the numerical value of “Regel” [Foot] (וּכְמִסְפַּר רֶגֶ״ל), because he drew down the Shefa [Flow] to the feet of Ze’ir Anpin suddenly, not in accordance with the law (עַל שֵׁם שֶׁהוֹרִיד הַשֶּׁפַע לְרַגְלֵי זְעֵיר פִּתְאוֹם אֲשֶׁר לֹא כַדָּת). And the zealous one in his Teshuvah [Repentance] shall complete this Tikkun [Rectification] in nine interruptions of two days and two nights (וְהַזָּרִיז בִּתְשׁוּבָתוֹ יַשְׁלִים תִּיקּוּן זֶה בְּט׳ הַפְסָקוֹת שֶׁל ב׳ יָמִים וּב׳ לֵילוֹת). And behold, nine times twenty-six equals two hundred and thirty-four (וְהִנֵּה תִּשְׁעָה פְּעָמִים כ״ו הֵם רל״ד), which in gematria is: “My feet stood in an even place” (רַגְלַי עָמְדָה בְמִישׁוֹר) (Psalms 26:12) (בְּגִימַטְרִיאָ רַגְלַי עָמְדָה בְמִישׁוֹר). And if he had intercourse with an animal, or a beast, or a bird (וְאִם רִבַּע בְּהֵמָה אוֹ חַיָּה אוֹ עוֹף), his Tikkun [Rectification], according to some (תִּקּוּנוֹ לְדַעַת קְצָתָם), is with the same Tikkun [Rectification] as one who comes upon a gentile woman (בְּתִקּוּן הַבָּא עַל הַגּוֹיָה), mentioned above in Siman [Section] 1 (הַנִּזְכָּר לְעֵיל סִימָן א׳), which is two hundred and sixteen fasts, as mentioned above (שֶׁהוּא רי״ו תַּעֲנִיּוֹת כַּנִּזְכָּר לְעֵיל). And at the very least (וְלַכָּל הַפָּחוֹת), he shall fast forty days (יִתְעַנֶּה מ׳ יוֹם), and he shall not bathe, nor shall he gaze at domesticated animals, wild beasts, or birds at the time when they are mating with one another (וְלֹא יֵרָחֵץ וְלֹא יִסְתַּכֵּל בִּבְהֵמָה חַיָּה וְעוֹף בְּשָׁעָה שֶׁנִּזְקָקִין זֶה לָזֶה), and he shall distance himself from being secluded with them (וְיִתְרַחֵק מֵהִתְיַחֵד עִמָּהֶן).

One who transgresses the faith of the Jew and serves idolatry (הָעוֹבֵר עַל דַּת יְהוּדִי וְעוֹבֵד עֲבוֹדָה זָרָה), behold, he blemishes the Shekhinah (הִנֵּה הוּא פּוֹגֵם בַּשְּׁכִינָה), who is Elohim Kedoshim [Holy God] (שֶׁהִיא אֱלֹהִים קְדוֹשִׁים). And this Name, in its filling with Yods (וְזֶה הַשֵּׁם בִּמְלוּי יוּדִי״ן), together with the Kolel [Inclusive One], is in gematria “fire” (עִם הַכּוֹלֵל בְּגִימַטְרִיאָ אֵ״שׁ). And his judgment is in unblown fire (וְדִינוֹ בְּאֵשׁ לֹא נוּפָח). And his Tikkun [Rectification] is to fast three hundred and one fasts, according to the numerical value of “fire” (וְתִיקּוּנוֹ לְהִתְעַנּוֹת ש״א צוֹמוֹת כְּמִנְיַן אֵ״שׁ), to elevate each day portions of this Name from the domain of others to Elohim Kedoshim [Holy God] (לְהַעֲלוֹת בְּכָל יוֹם חֲלָקֵי הַשֵּׁם הַזֶּה מִרְשׁוּת אֲחֵרִים לֶאֱלֹהִים קְדוֹשִׁים). And he shall return, and healing shall come to him (וְשָׁב וְרָפָא לוֹ). And the zealous one shall complete all this in eleven interruptions (וְהַזָּרִיז יַשְׁלִים כָּל זֶה בְּי״א הַפְסָקוֹת), which amount to two hundred and ninety-seven (שֶׁעוֹלֶה רצ״ז), and four ordinary days afterward (וְד׳ יָמִים פְּשׁוּטִים אַחֲרֵיהֶן), making a total of three hundred and one days (סַךְ הַכֹּל ש״א יָמִים). And he shall remove from himself fine garments (וְיָסִיר מֵעָלָיו הַמַּלְבּוּשִׁים הַנָּאִים), and he shall mourn and weep and suffer all the days of his life (וְיִתְאַבֵּל וִיבְכֶּה וְיִצְטַעֵר כָּל יְמֵי חַיָּיו). And he shall humble his spirit and his pride (וְיַשְׁפִּיל רוּחוֹ וְגַאֲוָתוֹ), and he shall confess three times every day (וְיִתְוַדֶּה ג׳ פְּעָמִים בְּכָל יוֹם). And he shall not eat meat nor drink wine, except on Shabbat and Yom Tov [Festival] (וְלֹא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יַיִן רַק בְּשַׁבָּת וְיוֹם טוֹב). And he shall not bathe at all, nor wash his head, except once or twice a month (וְלֹא יֵרָחֵץ כְּלָל וְלֹא יַחְפֹּף רֹאשׁוֹ, רַק פַּעַם אַחַת אוֹ ב׳ בַּחֹדֶשׁ). And he shall not go to merriment or to weddings, except only to the Sheva Berakhot [Seven Blessings] (וְלֹא יֵלֵךְ לְשְׂחוֹק וְלַנִּשּׂוּאִים רַק לְשֶׁבַע בְּרָכוֹת בִּלְבַד). And he shall not sit among those who worship idolatry (וְלֹא יֵשֵׁב אֵצֶל עוֹבְדֵי עֲבוֹדָה זָרָה), even in a place where they speak words of Torah and Mitzvot [Commandments] (אֲפִלּוּ בְּמָקוֹם שֶׁמְדַבְּרִים דִּבְרֵי תוֹרָה וּמִצְוֹת). And he shall distance himself from the entrance of their house (וְיִתְרַחֵק מִפֶּתַח בֵּיתָם), and he shall not derive benefit from them (וְלֹא יֵהָנֶה מֵהֶם). And immediately when he repents (וּמִיָּד שֶׁיָּשׁוּב), he requires immersion in a Mikveh [Ritual Bath] (צָרִיךְ טְבִילָה בְּמִקְוֶה), and he shall endure affliction and sufferings corresponding to his sins (וְיִסְבּוֹל צַעַר וְיִסּוּרִים כְּנֶגֶד חֲטָאָיו), for he denied the Principle (כִּי כָּפַר בָּעִקָּר), desecrated Shabbatot (וְחִלֵּל שַׁבָּתוֹת), transgressed matters of Karet [Excision] and death by Beit Din [Court] (וְעָבַר כְּרִיתוּת וּמִיתַת בֵּית דִּין), and transgressed the entire Torah (וְעָבַר עַל כָּל הַתּוֹרָה כֻּלָּהּ). Therefore he requires great afflictions and severe suffering (לָכֵן צָרִיךְ יִסּוּרִים גְּדוֹלִים וְצַעַר קָשֶׁה). And if a man disgraces him (וְאִם יְחָרְפֵהוּ אָדָם), he shall not answer him (אַל יָשִׁיב לוֹ), but only remain silent (רַק יִשְׁתּוֹק), and turn all his thoughts toward good (וְיַהֲפֹךְ כָּל מַחֲשְׁבוֹתָיו לְטוֹבָה).

One who swears in vain or falsely blemishes in the World of Beri’ah (הַנִּשְׁבָּע לַשָּׁוְא וְלַשֶּׁקֶר פּוֹגֵם בְּעוֹלַם הַבְּרִיאָה), in which there is the vapor of the mouth (שֶׁבּוֹ הֶבֶל הַפֶּה), and the heart sees and hears the oath of falsehood and vain (וְהַלֵּב רוֹאֶה וְשׁוֹמֵעַ שְׁבוּעַת הַשָּׁוְא וְהַשֶּׁקֶר). His Tikkun [Rectification] is that he shall fast thirty-seven fasts, the numerical value of “Hevel” [Vapor] and “Chelev” [Fat] (תִּיקּוּנוֹ שֶׁיִּתְעַנֶּה ל״ז צוֹמוֹת מִנְיַן הֶבֶל, וְחֵלֶב). And he shall intend to elevate, in the first twenty-six days, one part each day from the four-letter Name, which equals twenty-six (וְיִכַוֵּן לְהַעֲלוֹת בְּכ״ו יָמִים הָרִאשׁוֹנִים חֵלֶק אֶחָד בְּכָל יוֹם מִשֵּׁם בֶּן ד׳ אוֹתִיּוֹת הָעוֹלֶה כ״ו), and in the ten other days, the ten letters of its filling (וְי׳ יָמִים אֲחֵרִים י׳ אוֹתִיּוֹת מִלּוּאוֹ). And on the last day he shall intend in the totality of these two Names, the simple and the filled (וּבַיּוֹם הָאַחֲרוֹן יְכַוֵּן בִּכְלָלוּת ב׳ הַשֵּׁמוֹת הָאֵלּוּ, הַפָּשׁוּט וְהַמָּלֵא). And he must be flogged several times all his life (וְיֵשׁ לוֹ לִלְקוֹת כַּמָּה פְּעָמִים כָּל יָמָיו), and confess for many days (וְיִתְוַדֶּה יָמִים רַבִּים). Afterwards, he shall beware never to swear, even in truth (וְאַחַר כָּךְ יִזָּהֵר שֶׁלֹּא יִשָּׁבַע אֲפִלּוּ בֶאֱמֶת). And he shall beware never to utter the Name of Heaven in vain from his mouth (וְיִזָּהֵר שֶׁלֹּא יוֹצִיא שֵׁם שָׁמַיִם לַבַּטָּלָה מִפִּיו). And his limbs shall tremble when he mentions the Name (וְיִזְדַּעֲזְעוּ אֵבָרָיו כְּשֶׁיַּזְכִּיר אֶת הַשֵּׁם). And he shall beware concerning a blessing in vain (וְיִזָּהֵר בִּבְרָכָה לַבַּטָּלָה). And if he erred and recited a blessing in vain (וְאִם שָׁגַג וּבֵרֵךְ בִּרְכָּה לַבַּטָּלָה), he shall say afterwards: “Blessed be the Name of the glory of His kingdom forever and ever” (בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד). And those who accustom their mouths, and the mouths of their children, to mention the Name of Heaven in the bathhouse or in a place of filth (וְאוֹתָם הַמַּרְגִּילִים בְּפִיהֶם, וּבְפִי זַרְעָם, לְהַזְכִּיר שֵׁם שָׁמַיִם בַּמֶּרְחָץ, וּבִמְקוֹם הַטִּינוּפוֹת), woe to them, woe to their seed (אוֹי לָהֶם אוֹי לְזַרְעָם), for thus they taught their tongue falsehood (כִּי כֵן לִמְּדוּ לְשׁוֹנָם שֶׁקֶר). Therefore he shall guard and fence himself, his seed, and his companions who listen to him, from mentioning the Name of Heaven in vain (לָכֵן יִשְׁמוֹר וְיִגְדֹּר עַצְמוֹ וְזַרְעוֹ וַחֲבֵירָיו הַנִּשְׁמָעִים לוֹ מִלְּהַזְכִּיר שֵׁם שָׁמַיִם לַבַּטָּלָה). And if there is a need, and this penitent must make an oath to his creditor, even in truth (וְאִם הוּצְרַךְ, זֶה הַשָּׁב לַעֲשׂוֹת שְׁבוּעָה לְבַעַל חוֹבוֹ, אֲפִלּוּ בֶאֱמֶת), he shall fast that day every year (יִתְעַנֶּה אוֹתוֹ הַיּוֹם בְּכָל שָׁנָה). And the Cherem [Ban] is the oath, and the oath is the Cherem [Ban] (וְהַחֵרֶם הוּא הַשְּׁבוּעָה, וְהַשְּׁבוּעָה הִיא הַחֵרֶם), for they are equal and balanced in punishment and in their Tikkunim [Rectifications] (שֶׁשָּׁוִים וּשְׁקוּלִים הֵם בַּעֲנָשׁ וּבְתִיקּוּנֵיהֶם), as mentioned above in Siman [Section] 342 at the end of the section (וּכְנִזְכָּר לְעֵיל סִימָן שמ״ב בְּסוֹף דִּבּוּר).

One who is accustomed to speak mundane speech in the synagogue, even when it is not at the time of prayer (הָרָגִיל לְדַבֵּר בְּבֵית הַכְּנֶסֶת שׁוּם דִּבּוּר חוֹל, אֲפִלּוּ שֶׁלֹּא בִּשְׁעַת הַתְּפִלָּה), he shall sit in great awe and pray with Kavanah [Intention] (יֵשֵׁב בְּמוֹרָא גָּדוֹל וְיִתְפַּלֵּל בְּכַוָּנָה), and he shall fast forty days, whether consecutive or non-consecutive (וְיִתְעַנֶּה אַרְבָּעִים יוֹם, בֵּין רְצוּפִים בֵּין מֻפְלָגִים), and he shall be flogged in private every day (וְיִלָּקֶה בַּהַצְנֵעַ בְּכָל יוֹם), and he shall do so no more (וְלֹא יַעֲשֶׂה עוֹד).

One who slanders his fellow and makes him hated in the eyes of the ruler (הַמַּלְשִׁין אֶת חֲבֵירוֹ וּמַשְׂנִיאוֹ בְּעֵינֵי הַשַּׂר), and fabricates accusations against him, and takes his money (וּמַעֲלִיל עָלָיו, וְלָקַח מָמוֹנוֹ), and causes the death of his fellow, his wife, and his children who depend upon him (וּמֵמִית רֵעֵהוּ וְאִשְׁתּוֹ וּבָנָיו הַתְּלוּיִין בּוֹ)—he must repay his fellow everything that he caused him to lose (יִפְרַע לַחֲבֵירוֹ כָּל מַה שֶׁהִפְסִידוֹ), and seek forgiveness from him (וִיבַקֵּשׁ מִמֶּנּוּ מְחִילָה), and he shall be flogged and fast for more than two years (וְיִלָּקֶה וְיִתְעַנֶּה יוֹתֵר מִשְּׁנָתַיִם יָמִים). And he shall confess all the days of his life (וְיִתְוַדֶּה כָּל יְמֵי חַיָּיו), for it is considered as though he killed his fellow, his wife, and his children (כִּי נֶחְשָׁב כְּאִלּוּ הָרַג אֶת אִשְׁתּוֹ וּבָנָיו וְחֲבֵירוֹ). And how many transgressions has he committed! (וְכַמָּה עֲבֵירוֹת עָשָׂה). Therefore he must break his spirit (עַל כֵּן יִשְׁבֹּר רוּחוֹ). And if he does not have what with which to repay (וְאִם אֵין לוֹ מַה לְשַׁלֵּם), he should gather many friends on his behalf (יַרְבֶּה עָלָיו רֵעִים), and seek forgiveness from him (וִיבַקֵּשׁ מִמֶּנּוּ מְחִילָה), and restrict himself and repay him, or his heirs (וְיִצְמְצֵם וִיפְרַע לוֹ, אוֹ לִיוֹרְשָׁיו). And if he does have what with which to repay (וְאִם יֵשׁ לוֹ מַה לְשַׁלֵּם), then he does not need to gather so many friends on his behalf (אָז אֵין צָרִיךְ כָּל כָּךְ לְהַרְבּוֹת עָלָיו רֵעִים), but nevertheless he should seek forgiveness from him before three people (וּמִכָּל מָקוֹם יְבַקֵּשׁ מִמֶּנּוּ מְחִילָה בִּג׳ אֲנָשִׁים), and confess and repent all the days of his life (וְיִתְוַדֶּה וְיָשׁוּב כָּל יָמָיו). And he shall fast three hundred and one fasts, according to the numerical value of “Esh” [Fire] (וְיִתְעַנֶּה א״שׁ תַּעֲנִיּוֹת), for the numerical value of Elohim in its filling equals “Esh” [Fire] together with the Kolel [Inclusive One] (כְּמִנְיַן אֱלֹהִים בִּמְלוּאוֹ עוֹלֶה אֵ״שׁ עִם הַכּוֹלֵל), for through his sin he strengthened the dominion of other elohim and weakened Elohim Kedoshim [Holy God] (כִּי בַעֲו‍ֹנוֹ הִגְבִּיר שִׁלְטוֹנוּת אֱלֹהִים אֲחֵרִים, וְהֶחֱלִישׁ אֱלֹהִים קְדוֹשִׁים).

One who goes about as a talebearer and speaks Lashon Hara [Evil Speech] (הַהוֹלֵךְ רָכִיל וְהַמְסַפֵּר לָשׁוֹן הָרָע), blemishes the Shekhinah (פּוֹגֵם בַּשְּׁכִינָה), who, together with the numerical value of the word, is equal in gematria to “Lashon” [Tongue] (שֶׁהִיא עִם מִסְפַּר הַמִּלָּה בְּגִימַטְרִיאָ לָשׁוֹן). And the tongue is the foundation of her holy covenant (וְהַלָּשׁוֹן יְסוֹד בְּרִית קֹדֶשׁ שֶׁלָּהּ), and within her is the Name Adnut, which is the judgment of Malkhut (וּבָהּ שֵׁם אֲדְנוּת, שֶׁהוּא דִּינָא דְּמַלְכוּת). Therefore his Tikkun [Rectification] is that he shall fast sixty-five fasts (לְפִיכָךְ תִּקּוּנוֹ שֶׁיָּצוּם ס״ה צּוֹמוֹת). And he shall intend to sweeten, each day, one portion of the judgments in two Havayot (וְיִכַּוֵּן לְמַתֵּק בְּכָל יוֹם חֵלֶק א׳ מִדִּינִים בִּשְׁתֵּי הֲוָיוֹת): one of them in the Temurah [Substitution] of MTZPTZ (אֶחָד מֵהֶן בְּתְמוּרַת מצפ״ץ), and another with the Nekud [Vocalization] of Elohim (וַאֲחֶרֶת בְּנִקוּד אֱלֹהִים). For thus MTZPTZ and Elohim equal “Lashon” [Tongue] in gematria (שֶׁכֵּן מצפ״ץ וֵאלֹהִים עוֹלֶה בְּגִימַטְרִיאָ לָשׁוֹן). And at the very least, he has no healing until he seeks forgiveness from him (וְלַכָּל הַפָּחוֹת אֵין לוֹ רְפוּאָה עַד שֶׁיְבַקֵּשׁ מִמֶּנּוּ מְחִילָה), and he shall be flogged and fast forty days (וְיִלָּקֶה וְיִתְעַנֶּה אַרְבָּעִים יוֹם). And he shall be flogged every day (וְיִלָּקֶה בְּכָל יוֹם), and he shall confess all the days of his life (וְיִתְוַדֶּה כָּל יָמָיו), and he shall return in complete Teshuvah [Repentance] (וְיָשׁוּב בִּתְשׁוּבָה שְׁלֵמָה). And all his occupations shall be in Mitzvot [Commandments], and in making peace between every man, and between a man and his wife (וְיִהְיוּ כָּל עִסְקָיו בְּמִצְוֹת, וּבְעִסְקֵי שָׁלוֹם בֵּין כָּל אָדָם וּבֵין כָּל אִישׁ וְאִשְׁתּוֹ). Mockery blemishes the one hundred and twenty permutations of Elohim (הַלֵּיצָנוּת פּוֹגֶמֶת בְּק״ךְ צִירוּפֵי אֱלֹהִים), corresponding to the numerical value of “Letz” [Scoffer] (כְּמִנְיַן ל״ץ). Therefore its Tikkun [Rectification] is to fast one hundred and twenty days (לָכֵן תִּקּוּנוֹ לָצוּם ק״ך יוֹמִים). And he shall sweeten one judgment and one permutation each day (וְיִמְתִּיק דִּין אֶחָד וְצֵרוּף אֶחָד בְּכָל יוֹם), through the twenty-six Havayot in their fillings and their exchanged forms (עַל יְדֵי כ״ו הֲוָיוֹת בִּמְלוּאֵיהֶן, וְחִלּוּף צִירוּפֵיהֶן). There is nothing else (אֵין עוֹד), as is known (כַּנּוֹדָע). Flattery is a degraded trait (הַחֲנֻפֻת מִדָּה גְרוּעָה הִיא), for flattery and smooth lips increase many evils (כִּי הַחֲנֻפֻת וּשְׂפָתַיִם חֲלָקוֹת מַרְבֶּה רָעוֹת הַרְבֵּה). And the Holy One, Blessed Be He, hates him, as the verse says (וְהקב״ה שׂוֹנְאוֹ כְּמוֹ שֶׁאָמַר הַכָּתוּב): “For before Him no flatterer shall come” (כִּי לֹא לְפָנָיו חָנֵף יָבוֹא) (Job 13:16). That is to say (רָצָה לוֹמַר), that he will not merit to be within the domain of the Holy One, Blessed Be He (שֶׁלֹּא יִזְכֶּה לִהְיוֹת בִּמְחִיצַת הקב״ה). And if his habit is to flatter (וְאִם מִנְהָגוֹ לְהַחֲנִיף), the Tikkun [Rectification] is to fast at least forty days (הַתִּיקּוּן לָצוּם לְפָחוֹת מ׳ יוֹם), and he shall be flogged every day (וְיִלָּקֶה בְּכָל יוֹם), and he shall return from his evil way (וְיָשׁוּב מִדַּרְכּוֹ הָרָעָה). And he shall not join himself with flatterers or the arrogant (וְלֹא יִתְחַבֵּר לַחֲנֻפִים וְלַגֵּאִים), for they descend to sudden death (כִּי יֵרְדוּ לָמוּת פִּתְאוֹם).

One who defiles his mouth, it is a grievous sin (הַמְנַבֵּל פִּיו עָו‍ֹן פְּלִילִי הוּא), and it is fitting to chastise him and rebuke him to his face (וְרָאוּי לְיִסְּרוֹ וּלְהוֹכִיחוֹ עַל פָּנָיו). For by the sin of defiled speech, many troubles and evils and harsh decrees are renewed (שֶׁבַּעֲו‍ֹן נִיבּוּל פֶּה צָרוֹת רַבּוֹת וְרָעוֹת וּגְזֵרוֹת קָשׁוֹת מִתְחַדְּשׁוֹת). His Takkanah [Rectification] is as I have established above, with the help of Heaven (תַּקָּנָתוֹ כַּאֲשֶׁר הִתְקַנְתִּי לְעֵיל בְּסִיעְתָּא דִּשְׁמַיָּא). Therefore he shall turn away from it (לָכֵן יָסוּר מִמֶּנָּה), and he shall weep and regret and confess all the days of his life for the multitude of his deeds (וְיִבְכֶּה וְיִתְחָרֵט וְיִתְוַדֶּה כָּל יָמָיו עַל רֹב מַעֲלָלָיו). And he shall fast, at the very least, half a year in B”HB [Monday–Thursday–Monday] (וְיִתְעַנֶּה לְכָל הַפָּחוֹת חֲצִי שָׁנָה בְּה״ב), and he shall always think in his heart that the mouth of man was created only to perform the will of Heaven (וְיִחְשֹׁב תָּמִיד בְּלִבּוֹ שֶׁלֹּא נִבְרָא פֶּה לָאָדָם רַק לַעֲשׂוֹת חַפְצֵי־שָׁמַיִם).

One who disgraces his father or his mother, or curses them (מְקַלֵּה אָבִיו וְאִמּוֹ אוֹ מְקַלְלָם), blemishes in the Name Yod–Heh (פּוֹגֵם בְּשֵׁם י״ה). And his Tikkun [Rectification] is to fast sixty days (וְתִיקּוּנוֹ לָצוּם שִׁשִּׁים יוֹם), and to intend to elevate, during the first twenty days, one part each day of the letter Yod in its filling, which equals twenty (וְלְכַוֵּן לְהַעֲלוֹת בְּעֶשְׂרִים יָמִים רִאשׁוֹנִים חֲלָקֵי אוֹת יו״ד אֶחָד בְּמִלּוּאָהּ, שֶׁעוֹלָה עֶשְׂרִים). And during the thirty-one remaining days, the parts of the three fillings of the Heh, one with Yod, one with Alef, and one with Heh (וּבְל״א יָמִים אֲחֵרִים הַחֲלָקִים שֶׁל ג׳ מִלּוּאֵי הַה״א, אֶחָד בְּיו״ד, וְאֶחָד בְּאַל״ף, וְאֶחָד בְּה״א). And the nine remaining days are the letters themselves of Yod, Heh, Heh, Heh (וְתִשְׁעָה יָמִים הָאַחֲרוֹנִים הֵם הָאוֹתִיּוֹת עַצְמָם שֶׁל יו״ד ה״י ה״א ה״ה), all of them together having the numerical value of Ani [I] (כֻּלָּם יַחַד בְּגִימַטְרִיאָ אֲנִי), which are sixty fasts together with the Kolel [Inclusive One] (שֶׁהֵם ס׳ צוֹמוֹת וְהַכּוֹלֵל). And he shall be flogged fifteen lashes corresponding to the Name Yod–Heh (וְיִלָּקֶה ט״ו מַלְקִיּוֹת כְּנֶגֶד שֵׁם י״ה). Or he should intend, during the sixty fasts, for the Name Havayah and its four letters, which are thirty (אוֹ יְכַוֵּן בְּס׳ צוֹמוֹת לְשֵׁם הוי״ה וְד׳ אוֹתִיּוֹתָיו שֶׁהֵן שְׁלוֹשִׁים), and for the Name Ehyeh and its ten letters in its filling, which are thirty-one (וְלְשֵׁם אֶהְיֶה וַעֲשֶׂר אוֹתִיּוֹתָיו שֶׁל מִלּוּאוֹ שֶׁהֵן ל״א). The total of the two Names together is Ani [I] (מִסְפַּר שְׁנֵיהֶם יַחַד אֲנִי), that is, sixty together with one Kolel [Inclusive One] (דְּהַיְינוּ שִׁשִּׁים, וְכוֹלֵל אֶחָד).

One who whitens the face of his fellow in public (הַמַּלְבִּין פְּנֵי חֲבֵירוֹ בָּרַבִּים), shall fast forty days (יִתְעַנֶּה אַרְבָּעִים יוֹם), and shall be flogged every day (וְיִלָּקֶה בְּכָל יוֹם), and shall confess all the days of his life (וְיִתְוַדֶּה כָּל יָמָיו). And he must request forgiveness from him publicly (וְצָרִיךְ לְבַקֵּשׁ מִמֶּנּוּ מְחִילָה בָּרַבִּים), and he shall roll naked among thorns (וְיִתְגַּלְגֵּל בַּחֲרוּלִים עָרוֹם), which are called in their language “Nesalin” (שֶׁקוֹרִין בְּרַע״ן נֵעסַלִי״ן בִּלְשׁוֹן אַחֵר), as it is said (שֶׁנֶּאֱמַר): “His face is covered with thorns” (כִּסּוּ פָנָיו חֲרוּלִים) (Proverbs 24:31). For then the redness departs and the whiteness comes (כִּי אָזִיל סוּמְקָא וְאָתֵי חוּוָרָא), and his Tikkun [Rectification] is through thorns (וְתִקּוּנוֹ בַּחֲרוּלִים). And he shall intend that “Charulim” [Thorns] in gematria is 295 together with the Kolel [Inclusive One] (וְיִכַּוֵּן כִּי חֲרוּלִים בְּגִימַטְרִיאָ רצ״ה עִם הַכּוֹלֵל), which equals Elohim in the filling of the Hehs (שֶׁהוּא עוֹלֶה אֱלֹהִים דְּמִלּוּי הַהֵי״ן).

One who calls his fellow an evil name (הַמְכַנֶּה שֵׁם רַע לַחֲבֵירוֹ), shall request forgiveness from him before many (יְבַקֵּשׁ מִמֶּנּוּ מְחִילָה בִּפְנֵי רַבִּים), and shall be flogged and fast forty days (וְיִלָּקֶה וְיִתְעַנֶּה מ׳ יוֹם), and at the very least thirty days (וְלְכָל הַפָּחוֹת שְׁלוֹשִׁים יוֹם). And he shall confess every day with submission (וְיִתְוַדֶּה כָּל יוֹם בְּהַכְנָעָה), and perhaps his sin will be atoned (וְאוּלַי יְכוּפַּר עֲו‍ֹנוֹ). And the flogging and the Viduy [Confession] may be in private (וְהַמַּלְקוֹת וְהַוִּדּוּי יָכוֹל לִהְיוֹת בַּצִּנְעָא).

One who angers his fellow, even with words (הַמַּקְנִיט אֶת חֲבֵירוֹ אֲפִלּוּ בִּדְבָרִים), shall bring three rows of men (יָבִיא ג׳ שׁוּרוֹת שֶׁל בְּנֵי אָדָם), and shall say: “I have sinned, and I have perverted what was right, and it did not profit me” (חָטָאתִי וְיָשָׁר הֶעֱוֵיתִי וְלֹא שָׁוָה לִי) (Job 33:27), and he shall request forgiveness from him three times and no more (וִיבַקֵּשׁ מִמֶּנּוּ מְחִילָה ג׳ פְּעָמִים וְלֹא יוֹתֵר). And if he has died (וְאִם מֵת), he shall bring ten men to his grave (מוֹלִיךְ י׳ בְּנֵי אָדָם עַל קִבְרוֹ), and shall say: “I have sinned against Hashem, the God of Yisrael, and against this person whom I angered” (חָטָאתִי לַי״י אֱלֹהֵי יִשְׂרָאֵל וּלְפְלוֹנִי זֶה שֶׁהִקְנַטְתִּיו). And this applies specifically when he did not disgrace him in public (וּדווקא שֶׁלֹּא בִזָּהוּ בָּרַבִּים), and it was not sufficient from the outset merely to appease him (וְלֹא הָיָה דַי לוֹ מִתְּחִלָּה בְּפִיוּס). And the one who forgives should not be cruel (וְאַל יְהֵא הַמּוֹחֵל אַכְזָרִי). And if he did his part, and requested forgiveness from him three times, before a row of three men to appease him (וְאִם עָשָׂה אֶת שֶׁלּוֹ וּבִקֵּשׁ מִמֶּנּוּ מְחִילָה ג׳ פְּעָמִים בִּשׁוּרָה שֶׁל ג׳ בְּנֵי אָדָם לְפַיְּסוֹ), and all this did not help, and he did not wish to forgive him (וְכָל זֶה לֹא הוֹעִיל לוֹ וְלֹא רָצָה לִמְחוֹל לוֹ), concerning him it is said (עָלָיו נֶאֱמַר): “Deliver him from descending to the pit” (פְּדָעֵהוּ מֵרֶדֶת שָׁחַת) (Job 33:24). And a man is obligated to present himself before the one against whom he sinned (וּמְחוּיָּב הָאָדָם לְמִימְצֵי נַפְשֵׁיהּ לְהֵרָאוֹת לִפְנֵי מִי שֶׁסָּרַח כְּנֶגְדּוֹ), in order to request forgiveness from him (כְּדֵי שֶׁיְבַקֵּשׁ מִמֶּנּוּ מְחִילָה), as Rabbi Zeira did, as is known from the Gemara (כַּאֲשֶׁר עָשָׂה רַבִּי זֵירָא כִּידוּעַ מִן הַגְּמָרָא) (Yoma 87a). But if he angered him and defamed him (אֲבָל אִם הִקְנִיטוֹ וְהוֹצִיא שֵׁם רַע), he has no forgiveness forever (אֵין לוֹ מְחִילָה עוֹלָמִית), unless he fasts, is flogged, and confesses between himself and Heaven for forty days (אֶלָּא אִם כֵּן יִתְעַנֶּה וְיִלָּקֶה וְיִתְוַדֶּה בֵּינוֹ לְבֵין עַצְמוֹ מ׳ יוֹם), and suffers all the days of his life (וְיִצְטַעֵר כָּל יָמָיו), and never again does such a thing (וְלֹא יוֹסִיף עוֹד לַעֲשׂוֹת כַּדָּבָר הַזֶּה).

One who afflicts the convert transgresses three negative commandments (הַמְעַנֶּה אֶת הַגֵּר עוֹבֵר בִּג׳ לָאוִין), and he must request forgiveness from him (וְצָרִיךְ לְבַקֵּשׁ מִמֶּנּוּ מְחִילָה), and be flogged and confess and fast at least one day (וְיִלָּקֶה וְיִתְוַדֶּה וְיִתְעַנֶּה אֶחָד יוֹם לְפָחוֹת).

One who eats neveilah [Carcass], whether by force or willingly (הָאוֹכֵל נְבֵלָה בֵּין בְּאוֹנֶס בֵּין בְּרָצוֹן), blemishes the Torah (פּוֹגֵם בַּתּוֹרָה), which is the “white uncovered” (שֶׁהִיא מַחְשׂוֹף הַלָּבָן), for “Neveilah [Carcass] was committed in Yisrael” (כִּי נְבֵלָה עָשָׂה בְּיִשְׂרָאֵל) (Jeremiah 29:23). And if he slaughtered with a knife that had a blemish (וְאִם שָׁחַט בְּסַכִּין שֶׁיֵּשׁ בּוֹ פְּגִימָה), behold, he blemished Yod–Heh (הֲרֵי פָּגַם י״ה), and he is cut off from the congregation (וְנִכְרַת מִקָּהָל). The word “Kahal” [Congregation], together with its three letters, is equal in gematria to “Pegimah” [Blemish] (הַקָּהָל עִם ג׳ אוֹתִיּוֹתָיו בְּגִימַטְרִיאָ פְּגִימָה). And his judgment is in a plague (וְדִינוֹ בְּמַגֵּפָה). And he undergoes Gilgul [Reincarnation] into a dog, which eats carcasses, or into a pure beast (וּמִתְגַּלְגֵּל בְּכֶלֶב שֶׁהוּא אוֹכֵל נְבֵלוֹת, אוֹ בִּבְהֵמָה טְהוֹרָה). And he shall not merit a proper slaughter, but rather he will be delivered into the hand of the slaughterer, and a neveilah [Carcass] will come forth from under his hand—measure for measure (וְלֹא יִזְכֶּה לִשְׁחִיטָה הֲגוּנָּה, רַק יִמָּסֵר בְּיַד הַנִּשְׁחָט וְיֵצֵא נְבֵלָה מִתַּחַת יָדוֹ, מִדָּה כְּנֶגֶד מִדָּה). As it is said (שֶׁנֶּאֱמַר): “Whoever sheds the blood of man, by man shall his blood be shed” (שֹׁפֵךְ דַּם הָאָדָם, בָּאָדָם דָּמוֹ יִשָּׁפֵךְ) (Bereshit 9:6). His Tikkun [Rectification] is: “Awake, O sleeper” (עוּרָה הַנָּבֵל), he shall fast eighty-seven fasts, according to the numerical value of Elohim together with the word (יִצוֹם פ״ז צוֹמוֹת כְּמִסְפַּר אֱלֹהִי״ם עִם הַמִּלָּה). And he shall intend each day upon “His head is like fine gold” in Barukh She’amar (וְיִכַּוֵּן בְּכָל יוֹם לְרֹאשׁוֹ כֶּתֶם פָּז דְּבָרוּךְ שֶׁאָמַר). And if he ate other forbidden foods (וְאִם אָכַל שְׁאָר מַאֲכָלוֹת אֲסוּרוֹת), he shall fast ninety-one days, according to the numerical value of “Ma'akhal” [Food] (יִצוֹם צ״א יוֹם כְּמִנְיַן מַאֲכָל). And he shall elevate the parts of Havayah and Adnut each day (וְיַעֲלֶה חֲלָקֵי הוי״ה אֲדנ״י בְּכָל יוֹם). And then he will return to being an angelic advocate (וְאָז יָשׁוּב לִהְיוֹת מַלְאָךְ־מֵלִיץ). And if he drank wine of libation (וְאִם שָׁתָה יַיִן נֶסֶךְ), he shall fast seventy-three fasts, according to the numerical value of “Yayin” [Wine] together with its three letters (יִצוֹם ע״ג צוֹמוֹת כְּמִנְיַן יַיִן וְג׳ אוֹתִיּוֹתָיו). And he shall rectify the Name of Sag and its ten letters (וְיִתְקֵן הַשֵּׁם שֶׁל ס״ג וְיוֹ״ד אוֹתִיּוֹתָיו), which is in Binah (שֶׁהוּא בִּבִינָה), the secret of the wine preserved in Chokhmah (סוֹד הַיַּיִן הַמְּשׁוּמָּר בַּחָכְמָה), which is in gematria seventy-three (שֶׁהוּא בְּגִימַטְרִיאָ ע״ג), the secret of the Name Ayin–Bet [72] together with the Kolel [Inclusive One] (סוֹד שֵׁם ע״ב וְהַכּוֹלֵל). And he shall intend each day upon the parts of these two Names (וְיִכַּוֵּן בְּכָל יוֹם בַּחֲלָקֵי ב׳ הַשֵּׁמוֹת הָאֵלּוּ). Or he shall intend, during the first seventy days, the seven Yods that are in the two Names, which sweeten the Name Adnut and its letters, and the word, which together with all of them are seventy (אוֹ יְכַוֵּן בְּע׳ יָמִים הָרִאשׁוֹנִים לְז׳ יוּדִי״ן אֲשֶׁר בִּשְׁנֵי הַשֵּׁמוֹת שֶׁיַּמְתִּיקוּ שֵׁם אֲדנ״י וְאוֹתִיּוֹתָיו, וְהַמִּלָּה, שֶׁהוּא עִם כֻּלָּן שִׁבְעִים). And on the seventy-first day, to the Name Ayin–Bet [72] alone (וּבְיוֹם ע״א, לְע״ב לְבַדּוֹ). And on the seventy-second day, to the seventy-three alone (וּבְיוֹם ע״ב לְע״ג לְבַדּוֹ). And on the seventy-third day, to both of them together (וּבְיוֹם ע״ג לִשְׁנֵיהֶם יַחַד).

A murderer shall go into exile for three years (רוֹצֵחַ יֵלֵךְ בַּגּוֹלָה שָׁלֹשׁ שָׁנִים), and he shall be flogged in every city (וְיִלָּקֶה בְּכָל עִיר וָעִיר). And he shall say: “I am a murderer” (וְיֹאמַר רוֹצֵחַ אֲנִי), and he shall lay himself down before the entrance of the synagogue (וְיַשְׁכִּיב עַצְמוֹ לִפְנֵי פֶּתַח בֵּית הַכְּנֶסֶת), and all who pass by shall pass over him, but they shall not tread upon him (וְיַעַבְרוּ עָלָיו כָּל הָעוֹבְרִים וְהַשָּׁבִים, אֲבָל לֹא יִדְרְכוּ אוֹתוֹ). And he shall not eat meat, and he shall not drink wine (וְלֹא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יַיִן), and he shall not shave the hair of his head or his beard (וְלֹא יְגַלַּח שְׂעַר רֹאשׁוֹ וּזְקָנוֹ), and he shall not wash his clothes, and he shall not bathe his body throughout all these three years (וְלֹא יְכַבֵּס בְּגָדָיו וְלֹא יֵרָחֵץ גּוּפוֹ כָּל זֶה שָׁלֹשׁ שָׁנִים), only he shall wash his head once each month (רַק יַחְפֹּף רֹאשׁוֹ פַּעַם אֶחָת בַּחֹדֶשׁ). And he shall bind the hand with which he murdered, and his arm, with iron upon his neck (וְיִקְשׁוֹר יָדוֹ אֲשֶׁר רָצַח בָּהּ וּזְרוֹעוֹ, בְּבַרְזֶל בְּצַוָּארוֹ). And he shall go barefoot (וְיֵלֵךְ יָחֵף), and he shall weep over his murder (וְיִבְכֶּה עַל רְצִיחָתוֹ), and he shall fast every day of his exile (וְיִתְעַנֶּה בְּכָל יוֹם גָּלוּתוֹ). And if a man disgraces him (וְאִם יְחָרְפֵהוּ אָדָם), he shall remain silent (יִשְׁתּוֹק). And during those three years (וְאוֹתָן ג׳ שָׁנִים), he shall not go on outings or engage in laughter (לֹא יֵלֵךְ בְּטִיּוּלִים וּבְשְׂחוֹק). And he shall honor his wife greatly (וְיְכַבֵּד אִשְׁתּוֹ מְאֹד), and likewise he shall honor every worthy man (וְהוּא הַדִּין יְכַבֵּד לְכָל אָדָם הָגוּן). And furthermore he shall fast, in addition to these three years, one additional year in B”HB [Monday–Thursday–Monday] (וְעוֹד יִתְעַנֶּה נוֹסָף עַל הַג׳ שָׁנִים אֵלּוּ עוֹד שָׁנָה אֶחָד בְּה״ב), and he shall confess afterwards all the days of his life (וְיִתְוַדֶּה עוֹד אַחַר כָּךְ כָּל יָמָיו). And in the Idra Zuta it is written (וּבְאִדְרָא זוּטָא כָּתוּב), that if he desires to fulfill his obligation before Heaven (שֶׁאִם בָּא לָצֵאת יְדֵי שָׁמַיִם), he shall pay his blood-money to the heirs (יַשְׁלִים דָּמָיו לַיוֹרְשִׁים). Until here (עַד כָּאן).

A woman who lies upon her son and kills him in her sleep (אִשָּׁה הַשּׁוֹכֶבֶת עַל בְּנָהּ וְהֵמִיתָה אוֹתוֹ בַּשֵּׁנָה), she shall fast an entire year (תִּתְעַנֶּה שָׁנָה תְּמִימָה), and she shall not eat meat in the evening (וְלֹא תֹאכַל בָּעֶרֶב בָּשָׂר), and she shall not drink wine (וְלֹא תִשְׁתֶּה יַיִן), except on Shabbatot and Yamim Tovim [Festivals], Chanukah, and Purim (לְבַד מִשַּׁבָּתוֹת וִימֵי טוֹבִים חֲנוּכָּה וּפוּרִים). For on those days she shall not fast at all, but she shall eat and drink meat and wine (כִּי אוֹתָן הַיָּמִים לֹא תִתְעַנֶּה כְּלָל, רַק תֹאכַל וְתִשְׁתֶּה בָּשָׂר וְיַיִן). But she shall count the number of the days of the Shabbatot and the Yamim Tovim [Festivals], and complete them until she has fasted three hundred and sixty-five days (אֲבָל תִּמְנֶה מִסְפַּר הַיָּמִים שֶׁל הַשַּׁבָּתוֹת וִימֵי טוֹבִים, וְתַשְׁלִים אוֹתָן עַד שֶׁתִּתְעַנֶּה שס״ה יָמִים). And afterwards she shall fast again in B”HB [Monday–Thursday–Monday] several times, according to her strength (וְאַחַר כָּךְ תִּתְעַנֶּה עוֹד בְּה״ב כַּמָּה פְּעָמִים כְּפִי כֹּחָהּ). And during the days of her pregnancy and nursing she shall not fast at all (וּבִימֵי עִבּוּרָהּ וּמֵנִיקוּתָהּ לֹא תִתְעַנֶּה כְּלָל). And she shall be careful all the days of her life not to lay her child beside her (וְתִהְיֶה זְהִירָה כָּל יָמֶיהָ שֶׁלֹּא תַשְׁכִּיב לִבְנָהּ אֶצְלָהּ). And there is reason to be stringent with them, for they are regarded as intentional and not as inadvertent (וְיֵשׁ לְהַחֲמִיר עֲלֵיהֶן שֶׁהֵן חֲשׁוּבוֹת כְּמֵזִידוֹת וְלֹא כְּשׁוֹגוֹגוֹת). The Teshuvah [Responsum] of Maharam of Rothenburg, of blessed memory (תְּשׁוּבַת מַהֲרַ״ם רוֹטֶנְבּוּרְק ז״ל).

One who steals or robs money from a Jew (הַגּוֹנֵב אוֹ הַגּוֹזֵל מָמוֹן מִיִּשְׂרָאֵל), there is theft of knowledge and theft of money (יֵשׁ גְּנֵבַת דַּעַת, וּגְנֵבַת מָמוֹן). And the blemish of both is in the middle line (וּפְגַם שְׁנֵיהֶם בַּקַּו הָאֶמְצָעִי), that is, Tiferet, which is Truth, and Yesod, which is Faithful (דְּהַיְינוּ תִּפְאֶרֶת שֶׁהוּא אֱמֶת, וִיסוֹד שֶׁהוּא נֶאֱמָן). And behold (וְהִנֵּה), “Geneivah” [Theft] in gematria is seventy (גְּנֵיבָה בְּגִימַטְרִיאָ שִׁבְעִים), and “Yesod” [Foundation] in gematria is seventy (וִיסוֹד בְּגִימַטְרִיאָ ע׳). His Tikkun [Rectification] is to fast seventy fasts, corresponding to Tiferet and Yesod (תִּיקּוּנוֹ לְהִתְעַנּוֹת ע׳ צוֹמוֹת, לְפִי הַתִּפְאֶרֶת וְהַיְּסוֹד). And at the very least (וְלַכָּל הַפָּחוֹת), he shall fast forty days (יִתְעַנֶּה מ׳ יוֹם), and he shall be flogged for the negative commandment that he transgressed (וְיִלָּקֶה עַל לֹא תַעֲשֶׂה שֶׁעָבַר). And he must repay him, or his heirs, everything that he stole or robbed (וְיֵשׁ לוֹ לִפְרוֹעַ לוֹ אוֹ לִיוֹרְשָׁיו כָּל מַה שֶׁגָּנַב אוֹ גָזַל), and he shall give him more than that (וְיוֹתֵר מִמֶּנּוּ יִתֵּן לוֹ), for he caused him to lose profit (כִּי הִפְסִידוֹ מִן הָרֶוַח). And he shall request forgiveness from him (וִיבַקֵּשׁ מִמֶּנּוּ מְחִילָה), and he shall confess every day (וְיִתְוַדֶּה בְּכָל יוֹם). And he shall beware of accepting deposits (וְיִזָּהֵר מִלְּקַבֵּל פִּקָּדוֹנוֹת), and he shall not accustom himself to pursue the money of his fellow (וְלֹא יַרְגִּיל לָלֶכֶת עַל מָמוֹן חֲבֵירוֹ), and he shall distance himself from money that is not his (וְיִתְרַחֵק מִמָּמוֹן שֶׁאֵינוֹ שֶׁלּוֹ). And he shall give more charity than other men (וְיִתֵּן צְדָקוֹת יוֹתֵר מִשְּׁאָר בְּנֵי אָדָם), and he shall perform acts of loving-kindness with his body and with his money (וְיַעֲשֶׂה גְמִילוּת חֲסָדִים בְּגוּפוֹ וּבְמָמוֹנוֹ). And he shall give from his own possessions to those who labor in Torah and to those who fear Heaven (וְיִתֵּן מִשֶּׁלּוֹ לַעֲמִילֵי תּוֹרָה וּלְיִרְאֵי שָׁמַיִם). And the intention of the seventy fasts is the seven Yods in the Names A”B and S”G of Abba and Imma (וְכַוַּנַּת הָע׳ צוֹמוֹת הֵם הַז׳ יוּדִין שֶׁבַּשֵּׁמוֹת ע״ב וְס״ג דְּאַבָּא וְאִמָּא), and they shall give their light to Ze’ir Anpin and Nukvah (וְהֵם יִתְּנוּ אוֹרָם לְז״א וּנוּקְבָהּ). And one who takes interest from a Jew (וְהַלּוֹקֵחַ רִבִּית מִיִּשְׂרָאֵל), they are more stringent with him (מַחְמִירִין יוֹתֵר), for behold (דְּהָא), he has transgressed many and many negative commandments (עָבַר עַל כַּמָּה וְכַמָּה לָאוִין). Therefore (לָכָךְ), he shall be flogged and confess and fast at the very least one complete year (יִלָּקֶה וְיִתְוַדֶּה וְיִתְעַנֶּה לְכָל הַפָּחוֹת שָׁנָה תְּמִימָה). And afterwards (וְאַחַר כָּךְ), he shall confess all the days of his life with weeping and broken-heartedness (יִתְוַדֶּה כָּל יָמָיו בִּבְכִי וּבְשִׁבְרוֹן לֵב). And he shall not take interest even from a gentile, at the very least for one complete year (וְלֹא יִקַּח רִבִּית אֲפִלּוּ מִן הַגּוֹי, לְכָל הַפָּחוֹת שָׁנָה תְּמִימָה), whether fixed interest or even the dust of interest (בֵּין רִבִּית קְצוּצָה וּבֵין אֲבַק רִבִּית). And if it is possible for him to support himself without ever taking interest all the days of his life, even from a gentile (וְאִם אֶפְשָׁר לוֹ לְהִתְפַּרְנֵס שֶׁלֹּא יִקַּח רִבִּית כָּל יָמָיו, אֲפִלּוּ מִגּוֹי), how good is his portion (מַה טּוֹב חֶלְקוֹ).

One who moves the boundary of his fellow in any matter (הַמַּסִּיג גְּבוּל רֵעֵהוּ בְּכָל עִנְיָן), he shall be flogged (יִלָּקֶה), and he shall restore to him double (וְיָשִׁיב לוֹ בִּכְפָלַיִם). And he shall be careful never again to take the livelihood of his fellow in any matter (וִיהֵא זָהִיר מִלִּקַּח עוֹד מִחְיָתוֹ שֶׁל חֲבֵירוֹ בְּשׁוּם עִנְיָן). And if a man raises the price upon that which his fellow is standing to buy (וְאִם אָדָם יוֹסִיף עַל הַמֶּקַח שֶׁחֲבֵירוֹ עוֹמֵד עָלָיו לִקַּח), this matter cannot be forgiven, and he is called a wicked one (זֶה הַדָּבָר לֹא נִתַּן לִימָּחֵל וְנִקְרָא רָשָׁע). And there is no robber like him (וְאֵין גַּזְלָן כָּמוֹהוּ). And it is fitting to rebuke him and excommunicate him for this (וְרָאוּי לְהוֹכִיחוֹ וּלְנַדּוֹתוֹ עַל כָּךְ), until he rectifies his corruption through Teshuvah [Repentance] (עַד כִּי יְתַקֵּן עִוּוּתוֹ בִּתְשׁוּבָה).

One who strikes his fellow or causes him suffering, whether with money or with verbal oppression, he has no atonement until he appeases him (הַמַּכֶּה אֶת חֲבֵירוֹ אוֹ צִעֲרוֹ, בֵּין בְּמָמוֹן אוֹ בְּאוֹנְאַת דְּבָרִים, אֵין לוֹ כַּפָּרָה עַד שֶׁיִּרְצֵהוּ).

One who raises his hand against his fellow is called wicked (הַמַּגְבִּיהַּ יָדוֹ עַל חֲבֵירוֹ נִקְרָא רָשָׁע). He shall request forgiveness from him, and it will atone for him (יְבַקֵּשׁ מִמֶּנּוּ מְחִילָה וְיִתְכַּפֵּר לוֹ). And it is good that he should give him money so that he will forgive him (וְטוֹב שֶׁיִתֵּן לוֹ מָמוֹן שֶׁיִּמְחֹל לוֹ).

One who strikes his wife (הַמַּכֶּה אֶת אִשְׁתּוֹ), there is no permission for any man to strike his wife (אֵין רְשׁוּת לְכָל אָדָם לְהַכּוֹת אֶת אִשְׁתּוֹ). And it is proper to fine him and to chastise him if he is accustomed to this (וְרָאוּי לְקוֹנְסוֹ וּלְיַסְּרוֹ אִם הוּא רָגִיל בְּכָךְ). But if he struck her one time, because she answered him with disgraceful words, he is not to be liable for that one time (אֲבָל אִם הִכָּה אוֹתָהּ פַּעַם אַחַת, עַל שֶׁהֵשִׁיבָה לוֹ דָּבָר גְּנַאי, אֵין לְחַיְּבוֹ בְּפַעַם אֶחָד). And so shall he beware of oppressing her (וְכֵן יִזָּהֵר מֵאוֹנָאתָהּ), for since her tears are frequent, her oppression is quick to come before Hashem, blessed be He (שֶׁמִּתּוֹךְ שֶׁדִּמְעָתָהּ מְצוּיָה, אוֹנָאתָהּ קְרוֹבָה לָבוֹא לִפְנֵי הַשֵּׁם יִתְבָּרַךְ).

One who writes amulets, and likewise other mentions of the Names in holy books, not with intention (הַכּוֹתֵב קְמִיעִים, וְכֵן שְׁאָר אַזְכָּרוֹת הַשֵּׁמוֹת שֶׁבְּסִפְרֵי הַקֹּדֶשׁ, שֶׁלֹּא בְּכַוָּנָה), he shall fast forty-five fasts, according to the Name M”H, which is “the face of man” (יִתְעַנֶּה מ״ה צוֹמוֹת לְפִי שֵׁם מ״ה, שֶׁהוּא פְּנֵי אָדָם).

One who desecrates Shabbat (הַמְחַלֵּל אֶת הַשַּׁבָּת), it is written in Shibolei haLeket (כָּתוּב בְּשִׁבּוֹלֵי הַלֶּקֶט), that Rabbi Avraham and Rabbi Ya'akov came to a city on Shabbat night when they left the synagogue (כִּי ר׳ אַבְרָהָם וְר׳ יַעֲקֹב בָּאוּ לְעִיר בְּלֵיל שַׁבָּת כְּשֶׁיָּצְאוּ מִבֵּית הַכְּנֶסֶת), and the congregation did not greet them with shalom (וְלֹא נָתְנוּ לָהֶם הַקָּהָל שָׁלוֹם), and the congregation did not allow them to enter the synagogue on Shabbat morning (וְלֹא הִנִּיחוּם הַקָּהָל שַׁחֲרִית לִיכָּנֵס לְבֵית הַכְּנֶסֶת), so that others would not learn a Kal VaChomer [Inference from Lesser to Greater] from them (כְּדֵי שֶׁלֹּא יִקְחוּ אֲחֵרִים קַל וָחוֹמֶר מֵהֶם), for certainly they were men of Torah (כִּי מִסְתַּמָּא הָיוּ בְּנֵי תּוֹרָה). And on Sunday (וּבְאֶחָד בַּשַּׁבָּת), they decreed upon them a fast of seven weeks, that is, fifty consecutive days (גָּזְרוּ עֲלֵיהֶם צוֹם ז׳ שָׁבוּעוֹת, דְּהַיְינוּ נ׳ יָמִים רְצוּפִים), excluding Shabbatot, Yamim Tovim [Festivals], and Roshei Chodashim [New Moons] (חוּץ מִשַּׁבָּתוֹת וִימֵי טוֹבִים וְרָאשֵׁי חֳדָשִׁים), in order to complete fifty weekdays in fasts and in lashes (כְּדֵי לְהַשְׁלִים נ׳ יְמֵי הַמַּעֲשֶׂה בְּצוֹמוֹת וּבְמַלְקוֹיוֹת). For one who desecrates Shabbat is liable to Karet [Excision] (כִּי הַמְחַלֵּל שַׁבָּת חַיָּיב כָּרֵת). And our Rabbis, of blessed memory, said (וְאָמְרוּ רַז״ל): “If he dies at fifty years, he dies by Karet [Excision]” (מֵת לְנ׳ שָׁנָה, מֵת בְּכָרֵת) (Moed Katan 28a). Therefore they gave them fifty fasts and fifty lashes, corresponding to fifty years of Karet [Excision] (עַל כֵּן נָתְנוּ לָהֶם נ׳ צוֹמוֹת וְנ׳ מַלְקוֹיוֹת כְּנֶגֶד נ׳ שָׁנָה שֶׁל כָּרֵת). And afterwards they decreed upon them, in the twelve months of the year, three days in every month, B”HB [Monday–Thursday–Monday], which are thirty-six days (וְאַחַר כָּךְ גָּזְרוּ עֲלֵיהֶם בִּי״ב חָדְשֵׁי הַשָּׁנָה ג׳ יָמִים בְּכָל חֹדֶשׁ, בְּה״ב שֶׁהֵן ל״ו יָמִים), corresponding to the thirty-six kareitot in the Torah (נֶגֶד ל״ו כְּרִיתוֹת שֶׁבַּתּוֹרָה). And further, they decreed upon them to give their money as a ransom for their souls into the fund of charity (וְעוֹד גָּזְרוּ עֲלֵיהֶם לָתֵת מָמוֹנָם לִפְדִיוֹן נַפְשָׁם לַקֻּפָּה שֶׁל צְדָקָה). And the Ari, of blessed memory, wrote (וְהָאַרִ״י ז״ל כָּתַב), that he shall fast according to the number of the Names that equal “Techum” [Boundary] (שֶׁיִּתְעַנֶּה כְּמִנְיַן הַשֵּׁמוֹת שֶׁעוֹלִים תְּחוּם), that is, five hundred and fifty-four fasts, according to the numerical value of “Techum” [Boundary] together with the Kolel [Inclusive One] (כְּלוֹמַר תקנ״ד צוֹמוֹת כְּמִנְיַן תְּחוּם וְהַכּוֹלֵל), for Shabbat is the seal and boundary of the Merkavah (שַׁבָּת וְהוּא חוֹתָם וּתְחוּם הַמֶּרְכָּבָה), so that the Klipot should not enter there (שֶׁלֹּא יִכָּנְסוּ שָׁם הַקְּלִיפּוֹת). And he must intend in the Names of the fillings, of Ehyeh with Yods and with Alefs and with Hehs (וְצָרִיךְ לְכַוֵּן בַּשֵּׁמוֹת הַמִּלּוּאִים, דְּאֶהְיֶה בְּיוּדִי״ן וְאַלְפִי״ן וְהַהֵי״ן), which rise according to the numerical value of “Chotam” [Seal] (שֶׁעוֹלִים כְּמִנְיַן חוֹתָם), as I have explained in the secret of the Techum [Boundary] of Shabbat (כַּאֲשֶׁר בֵּאַרְתִּי בְּסוֹד תְּחוּם שַׁבָּת).

One who desecrates the Name (הַמְחַלֵּל אֶת הַשֵּׁם), desecration of the Name is a great sin (חִלּוּל הַשֵּׁם הוּא עָו‍ֹן גָּדוֹל). And it is better for a man to commit a sin in secret (וְנוֹחַ לוֹ לָאָדָם לַעֲבוֹר עֲבֵירָה בַּסֵּתֶר), and not to desecrate the Name of Heaven in public (וְלֹא יְחַלֵּל שֵׁם שָׁמַיִם בְּפַרְהֶסְיָא), so that people should not learn from him to treat his deeds lightly (שֶׁלֹּא יִלְמְדוּ מִמֶּנּוּ בְּנֵי אָדָם מִקַּלּוּת מַעֲשָׂיו). And it is a sin that bears fruit (וְהִיא עֲבֵירָה שֶׁיֵּשׁ לָהּ פֵּרוֹת), for others learn evil from him (שֶׁאֲחֵרִים לוֹמְדִים מִמֶּנּוּ הָרָע). And from this sin every man must fear exceedingly (וּמִזּוֹ הָעֲבֵירָה יֵשׁ לְכָל אָדָם לִירָא מִמֶּנָּה מְאֹד מְאֹד), for desecration of the Name comes in many ways (כִּי חִלּוּל הַשֵּׁם יֵשׁ בְּכַמָּה דְּרָכִים), and it has no measure (וְאֵין לָהּ שִׁעוּר). For anyone who disgraces even one Mitzvah [Commandment] (כִּי כָּל הַמְבַזֶּה אֲפִלּוּ מִצְוָה אַחַת), and lightens the honor of Heaven (וּמֵקֵל בִּכְבוֹד שָׁמַיִם), is called one who desecrates the Name (נִקְרָא מְחַלֵּל הַשֵּׁם), for others will learn from him, and they will be lenient and degrade it even more (כִּי אֲחֵרִים יִלְמְדוּ מִמֶּנּוּ וִיקַלּוּ וִיזַלְזְלוּ יוֹתֵר). And our Rabbis, of blessed memory, said (וְאָמְרוּ רַז״ל): If a man transgressed sins punishable by Karet [Excision] and death by Beit Din [Court], Teshuvah [Repentance] and Yom Kippur atone for one half, and afflictions the other half (עָבַר אָדָם עַל כְּרִיתוּת וּמִיתַת בֵּית דִּין, תְּשׁוּבָה וְיוֹם הַכִּפּוּרִים מְכַפְּרִים מֶחֱצָה, וְיִסּוּרִים מֶחֱצָה) (Yom Kippur; Yoma 86a). But concerning desecration of the Name (אֲבָל חִלּוּל הַשֵּׁם), Teshuvah [Repentance] has no power to suspend, nor Yom Kippur to atone, nor afflictions to cleanse (אֵין כֹּחַ בִּתְשׁוּבָה לִתְלוֹת, וְלֹא בְּיוֹם הַכִּפּוּרִים לְכַפֵּר, וְלֹא בְּיִסּוּרִים לְמָרוֹק). But all are suspended, and death atones (אֲבָל הַכֹּל תּוֹלִין, וְהַמִּיתָה מְכַפֶּרֶת) (Yoma 86a).

Therefore every man must be exceedingly careful to avoid desecration of the Name (עַל כֵּן יִזָּהֵר כָּל אָדָם מְאֹד מֵחִלּוּל הַשֵּׁם), and he shall distance himself from ugliness and from anything resembling it (וְיִרְחִיק עַצְמוֹ מִן הַכִּעוּר וּמִן הַדּוֹמֶה לוֹ). And the essence of Teshuvah [Repentance] for desecration of the Name is that he shall make his sins known before the public (וְעִקַּר הַתְּשׁוּבָה שֶׁל חִלּוּל הַשֵּׁם הוּא שֶׁיּוֹדִיעַ חֲטָאָיו נֶגֶד רַבִּים), and he shall say to them (וְיֹאמַר לָהֶם): “Do not learn from me, for I have sinned, I have acted perversely, I have transgressed, I have desecrated the Name through my folly” (אַל תִּלְמְדוּ מִמֶּנִּי, כִּי אֲנִי חָטָאתִי עִוִּיתִי פָּשַׁעְתִּי, חִלַּלְתִּי הַשֵּׁם בְּאוּלָתִי). And he shall confess through many fasts (וְיִתְוַדֶּה כַּמָּה תַּעֲנִיּוֹת). And he shall confess every single day until the day of his death (וְיִתְוַדֶּה כָּל יוֹם וָיוֹם עַד יוֹם מוֹתוֹ). And one whose spirit has moved him to hasten his Teshuvah [Repentance] (וּמִי שֶׁנָּדְבָה אֹתוֹ רוּחוֹ לְמַהֵר בִּתְשׁוּבָתוֹ), for he does not know what a day may bring forth (כִּי לֹא יָדַע מַה יּוֹלִיד יוֹם) (Proverbs 27:1), behold, we have already written once and twice (הִנֵּה כְּבָר כָּתַבְנוּ פַּעַם וּפְעָמַיִם), that he is able to complete his many fasts by means of interruptions of two consecutive days and two consecutive nights (שֶׁיּוּכַל לְהַשְׁלִים תַּעֲנִיּוֹתָיו הַמְּרוֻבִּים עַל יְדֵי הַפְסָקוֹת, ב׳ יָמִים וּב׳ לֵילוֹת רְצוּפִים). And from them he should estimate and calculate every number of fasts (וּמֵהֶם יִשְׁעַר וְיַעֲרִיךְ לְכָל מִנְיַן הַצּוֹמוֹת), to determine for himself so many ordinary fasts afterward, according to the number of fasts, as we have written (לְקָצוֹב לוֹ כָּךְ וְכָךְ פְּשׁוּטִים לְאַחֲרֵיהֶם, כְּפִי מִנְיַן הַצּוֹמוֹת כַּאֲשֶׁר כָּתַבְנוּ). And one who sinned and acted willfully many times according to his desire (וּמִי שֶׁחָטָא וְהֵזִיד הַרְבֵּה לִרְצוֹנוֹ), without any compulsion (בְּלִי שׁוּם אוֹנֶס), and stirred up the Evil Inclination within himself (וְגִירָה יֵצֶר הָרַע בְּעַצְמוֹ), his Tikkun [Rectification] is to fast one hundred interruptions (שֶׁתִּיקּוּנוֹ לָצוּם מֵאָה הַפְסָקוֹת), after he committed many sins without end (אַחַר שֶׁעָשָׂה עֲבֵירוֹת הַרְבֵּה לְאֵין קֵץ). In any case (מִכָּל מָקוֹם), if he performs only one interruption during the days of Tevet (אִם יַעֲשֶׂה הַפְסָקָה אַחַת בִּימֵי טֵבֵת), and strips himself naked and rolls in the snow every day of the three days of the interruption (וְיִתְפַּשֵּׁט עָרוֹם, וְיִתְגַּלְגֵּל עַצְמוֹ בַּשֶּׁלֶג בְּכָל יוֹם מִשְּׁלֹשֶׁת יְמֵי הַהַפְסָק), behold, by this the great fire of the Evil Inclination has already been cooled (הִנֵּה עִם זֶה כְּבָר נִתְקָרְרָה הָאֵשׁ הַגְּדוֹלָה מִיֵּצֶר הָרַע), which he ignited and kindled within himself (שֶׁהִקְדִּיחַ וְהִבְעִיר בְּעַצְמוֹ), and it shall be atoned for him (וְנִתְכַּפֵּר לוֹ). And the intention of the snow (וְכַוַּנַּת הַשֶּׁלֶג), especially for one who sinned, Heaven forbid, with some sin either in thought or in deed (בִּפְרָט לְמִי שֶׁחָטָא אֵיזֶה חֵטְא חַס וְשָׁלוֹם בְּמַחֲשָׁבָה אוֹ בְּמַעֲשֶׂה), such as the sin of lying with a male (כְּמוֹ בַּעֲו‍ֹן מִשְׁכַּב זָכָר), or in speech, such as one who used the Holy Names (אוֹ בְּדִבּוּר, כְּגוֹן שֶׁנִּשְׁתַּמֵּשׁ בְּשֵׁמוֹת הַקֹּדֶשׁ), which is a grievous sin and whose punishment is great (שֶׁהוּא עָו‍ֹן פְּלִילִי, וְעֲנָשׁוֹ גָּדוֹל). Therefore (לָכֵן) he must perform a great Tikkun [Rectification] for his sin (צָרִיךְ שֶׁיַּעֲשֶׂה תִּיקּוּן גָּדוֹל לְחֶטְאוֹ), to be saved from his punishment and from the judgment of Gehinnom (לְהִנָּצֵל מֵעֲנָשׁוֹ וּדְינוֹ שֶׁל גֵּיהִנֹּם). And his Tikkun [Rectification] is that he shall cast himself into the snow on a day of cold four times (וְתִיקּוּנוֹ הוּא שֶׁיַּשְׁלִיךְ עַצְמוֹ בְּתוֹךְ הַשֶּׁלֶג, בְּיוֹם הַקְּרִירוּת ד׳ פְּעָמִים), corresponding to the four Yods of the Name A”B (כְּנֶגֶד הַד׳ יוּדִי״ן שֶׁל שֵׁם ע״ב). And he must roll and turn himself in the snow thirty-three times (וְצָרִיךְ לְגַלְגֵּל וּלְהָפֵךְ עַצְמוֹ בְּתוֹךְ הַשֶּׁלֶג ל״ג פְּעָמִים), remaining in the snow and not rising (וְהוּא בְּתוֹךְ הַשֶּׁלֶג וְלֹא יָקוּם). And during the four times (וּבַד׳ פְּעָמִים), he must rise and cast himself down, in order to crush his bones (צָרִיךְ לָקוּם וּלְהַשְׁלִיךְ עַצְמוֹ, כְּדֵי לְכַתֵּת עֲצָמוֹתָיו). And while he is still in the snow (וּבְעוֹדֶנּוּ בַּשֶּׁלֶג), he shall say this verse (יֹאמַר פָּסוּק זֶה): “When Shaddai scattered kings in it, it snowed in Tzalmon” (בְּפָרֵשׂ שַׁדַּי מְלָכִים בָּהּ תַּשְׁלֵג בְּצַלְמוֹן) (Psalms 68:15). And the intention is (וְהַכַּוָּנָה): “When Shaddai scattered kings” (בְּפָרֵשׂ שַׁדַּי מְלָכִים), the initial letters spell “B’Shem” [With the Name] (רָאשֵׁי תֵבוֹת: בְּשֵׁם). And its explanation is (וּפֵירוּשׁוֹ): one who uses the Name (הַמִּשְׁתַּמֵּשׁ בַּשֵּׁם), there is no possibility for his Tikkun [Rectification] (אֵין מְצִיאוּת לְתִיקּוּנוֹ), except “it shall snow” (אֶלָּא תַּשְׁלֵג), meaning, he shall cast himself into the snow (פֵּירוּשׁ יַשְׁלִיךְ עַצְמוֹ בַּשֶּׁלֶג), or he shall be judged in Tzalmon (אוֹ יִהְיֶה נִדּוֹן בְּצַלְמוֹן), meaning, inside the furnace of Gehinnom (פֵּירוּשׁ בְּתוֹךְ מְדוּרָה שֶׁל גֵּיהִנֹּם), which is called Tzalmavet [Shadow of Death] (הַנִּקְרָא צַל־מוֶת). And behold, in his blemish there are two kings (וְהִנֵּה בְּפִגְמוֹ שְׁנֵי מְלָכִים), which are the faces of wrath of the judgments (הֵם הַפְּנֵי־זַעַם שֶׁל הַדִּינִים). And they are Elohim in its squared form, which equals two hundred (וְהֵם אֱלֹהִים בְּרִיבּוּעוֹ עוֹלֶה ר׳), and Elohim with Yods, which equals three hundred (וְאֱלֹהִים בִּיוּדִי״ן עוֹלֶה ש׳). Therefore he must intend in the Name Shaddai to sweeten these two forces of judgment (וְלָכֵן צָרִיךְ לְכַוֵּן בְּשֵׁם שַׁדַּי לְמַתֵּק שְׁתֵּי כּוֹחוֹת הַדִּינִין הָאֵלֶּה). And he shall cast himself into the snow four times (וְיִשְׁלִיךְ עַצְמוֹ בַּשֶּׁלֶג ד׳ פְּעָמִים), and he shall intend in the four Yods of the Name A”B, which are included from ten and ten from ten, which rise to four hundred, the Tav of “Tashleg” [It Shall Snow] (וְיִכַּוֵּן בַּד׳ יוּדִי״ן שֶׁל ע״ב שֶׁהֵם כְּלוּלִים מִי׳ וְי׳ מִי׳ עוֹלִים ת׳ שֶׁל תַּשְׁלֵג). And two times Resh, which is the squared form of Elohim mentioned above (וּשְׁנֵי פְּעָמִים ר׳ דְּהַיְינוּ הָרִיבּוּעַ שֶׁל אֱלֹהִים הַנִּזְכָּר). And the Shin of “Tashleg” [It Shall Snow] is the Name Elohim with Yods, which rises to three hundred (וְשִׁין שֶׁל תַּשְׁלֵג הִיא שֵׁם אֱלֹהִים בְּיוּדִי״ן הָעוֹלֶה ש׳). And there remains thirty-three from the word “Tashleg” [It Shall Snow] (וְנִשְׁאָר ל״ג מִן מִלַּת תַּשְׁלֵ״ג), and this hints that in every one of these four times that he casts himself into the snow (וְהוּא מְרַמֵּז שֶׁבְּכָל פַּעַם מֵאֵלּוּ הַד׳ פְּעָמִים שֶׁיַּשְׁלִיךְ עַצְמוֹ בַּשֶּׁלֶג), he must turn himself thirty-three times within the snow (צָרִיךְ לְהָפֵךְ עַצְמוֹ ל״ג פְּעָמִים בְּתוֹךְ הַשֶּׁלֶג), to rectify this Name Elohim that rises to Shin and Resh (לְתַקֵּן שֵׁם אֱלֹהִים זֶה הָעוֹלֶה שִׁי״ן וְרֵי״שׁ). And he shall intend in the Name Havayah that rises to B”N, while he rolls in the snow (וְיִכַּוֵּן בְּשֵׁם הוי״ה הָעוֹלֶה ב״ן, בְּעוֹדוֹ שֶׁיִּתְגַּלְגֵּל בְּתוֹךְ הַשֶּׁלֶג). And always the Name Shaddai must be before his eyes (וְלָעוֹלָם צָרִיךְ שֶׁיִּהְיֶה נֶגֶד עֵינָיו שֵׁם שׁד״י). And he shall also intend in the three Alefs of the three fillings of Ehyeh, which rise according to the numerical value of “Sheleg” [Snow] (וְיִכַּוֵּן גַּם כֵּן בִּשְׁלֹשׁ אַלְפִין שֶׁל ג׳ מִלּוּאִים שֶׁל אֶהְיֶה שֶׁהֵם עוֹלִים כְּמִנְיַן שֶׁל״ג), to rectify the three Alefs of the three Names Elohim in their fillings: with Yods, with Alefs, and with Hehs (לְתַקֵּן ג׳ אַלְפִין שֶׁל ג׳ שֵׁמוֹת אֱלֹהִים בִּמְלוּאֵיהֶם בְּיוּדִי״ן בְּאַלְפִי״ן בַּהֵי״ן). And he shall vocalize the three Alefs: Elohim with Yods with the vowelization of “Melekh” [King] (וְתְנַקֵּד הַשְּׁלֹשָׁה אַלְפִין אֱלֹהִים שֶׁל הַיּוּדִי״ן בְּנִקּוּד מֶלֶך), and the three Alefs of Elohim in the filling with Alefs, with the vowelization of “Melekh” [King] (וְהַשְּׁלֹשָׁה אַלְפִין שֶׁל אֱלֹחִים בִּמְלוּי אַלְפִין בְּנִקּוּד מָלָך), and the three Alefs of Elohim in the filling with Hehs, with the vowelization of “Yimlokh” [He shall reign] (וְהַג׳ אַלְפִין שֶׁל אֱלֹהִים בִּמְלוּי דְּהֵי״ן בְּנִקּוּד יִמְלוֹך). And between each one of these four castings, he shall stand and rest in between (וּבֵין כָּל הַשְׁלָכָה אֶחָד מֵאֵלּוּ הַד׳ יַעֲמוֹד וְיִנּוֹחַ בֵּינְתַיִם).

But between the thirty-three times that he rolls himself in the snow in each one casting of the four times (אֲבָל בֵּין ל״ג פְּעָמִים שֶׁיִּגַּלְגֵּל עַצְמוֹ בַּשֶּׁלֶג בְּכָל הַשְׁלָכָה אַחַת שֶׁל הַד׳ פְּעָמִים), he is not permitted to stand (אֵינוֹ רָשַׁאי לַעֲמוֹד). And in the thirty-three times he shall intend in the Name El with two Kolelim [Inclusive Ones] (וְהַל״ג פְּעָמִים יְכַוֵּן בְּשֵׁם אֵל עִם שְׁנֵי כּוֹלְלִים), which are Elohim of Shin and Resh (שֶׁהֵם אֱלֹהִים דְּשִׁי״ן וְרֵי״שׁ), to sweeten them with the Name B”N and with the four Yods of A”B (לְמַתְּקָם עִם שֵׁם ב״ן וְעִם ד׳ יוּדִי״ן דְּע״ב). And then “he shall return and it shall heal him” (וְאָז וְשָׁב וְרָפָא לוֹ). And he shall say (וְיֹאמַר): “When Shaddai scattered kings in it, it snowed in Tzalmon” (בְּפָרֵשׂ שַׁדַּי מְלָכִים בָּהּ תַּשְׁלֵג בְּצַלְמוֹן) (Psalms 68:15). And the verse (וּפָסוּק): “Who is a God like You, Who bears iniquity and passes over transgression” (מִי־אֵל כָּמוֹךָ נֹשֵׂא עָו‍ֹן וְעוֹבֵר עַל פֶּשַׁע) (Micah 7:18). Blessed be Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).