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Topic: Rebbe Nachman — Sichot Haran 141 — Tikkun HaKlalli – Rebbe Nachman’s Great Remedy
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Rebbe Nachman’s Wisdom, Chapter 141
In Lekutey Moharan #205, the Rebbe states that the remedy for the spiritual damage caused by a nocturnal pollution is to say Ten Psalms.
In the second version, #92, these Ten Psalms are specified.
Rabbi Natan writes:
I was not with the Rebbe when he first revealed the concept brought in lesson #205. But G-d was with me and I came there 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 Lekutey Moharan.
When the Rebbe first revealed this, he prescribed the remedy of the ten Psalms without specifying which ten must be said. He said, “The exact ten Psalms should be specified. However, any ten constitute the remedy, since any ten Psalms correspond to the ten types of song. These ten melodies are the true remedy.”
Before speaking of the Psalms, the Rebbe said, “The first remedy is Mikvah. Das ersht is Mikvah. You must first immerse yourself in a Mikveh.” 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 that you have an unclean experience. If you cannot immerse the first thing in the morning, do so any time during the day, even toward evening. It is most important to immerse on the very same day.”
[At the end of Sipurey Maasiot it is brought that he said that it is best to immerse immediately.]
Four long years then passed, and what happened would consume many volumes. It was during this interval that the Rebbe contracted the illness that would eventually take his life. It was also during this time that he travelled 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 the second section of Lekutey Moharan #92.
The Rebbe expressed his desire to specify the Ten Psalms that must be said on the day one has an unclean experience. We stood there waiting, but were not worthy to hear them at that time. We then left.
When I returned for a Sabbath, I happened to see a manuscript where 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 me 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.]
On Sunday I went in to take leave of the Rebbe before going 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 while I was home in Nemerov, the Rebbe revealed the Ten Psalms to the Rabbi of Breslov and my good friend Reb Naftali of Nemerov.
The Rebbe asked them to bear witness and said, “Everyone experiences a nocturnal emission at one time or another. I call you to bear witness that these Ten Psalms are a beneficial remedy for this unclean experience. They are an absolute remedy.
“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 experiences. 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 protect from on high.
“But others experience emissions because of their evil thoughts. This literally creates evil forces of the Husks. But even in this case, saying the Ten Psalms will do much to remedy the spiritual damage.
“Many great Tzadikim 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. This is entirely new and is a wonderful and awesome remedy.
“If you can immerse in a Mikvah and then say the Ten Psalms it is certainly best. But even if you are sick or travelling and cannot immerse, saying the Psalms alone is a great remedy.
“If you can say the Psalms with devotion and feeling, it is best. But saying the words alone also helps.
“This remedy has not been revealed since the time of creation.
“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 our teacher 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 were only temporary miracles.
“To do away with this would involve a general alteration of man’s nature. This would involve changing every single human being for all time. This is physically impossible. Spiritually this is also impossible…
“These Ten Psalms, however, are a most wonderful and precious remedy.
“Bear witness to my words. When my days are over and I leave this world, I will still 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 cleanse and protect him…
“I am very positive in everything I say. But I am most positive in regard to the great benefit of these Ten Psalms.
These are the Ten Psalms: Psalms 16, 32, 41, 42, 59, 77, 90, 105, 137, 150.”
These Psalms have been published numerous times. [However, in the first edition of Sippurey Maasiot, because of a printing error, another psalms was erroneously substituted for Psalm 137. This error spread to a number of other published works.]
The Ten Psalms should be recited in the order that they appear in the Bible.
The Rebbe also said, “This is the Tikun HaKelali – the general remedy. There is a specific remedy for each sin, but this is the general remedy.
“Go out and spread the teaching of the Ten Psalms to all men.
“It may seem like an easy thing to say Ten Psalms. But it will actually be very difficult in practice.”
The Rebbe’s last words literally came true. We have suffered much opposition and this has prevented the world at large from using this remedy. But the Rebbe had already predicted this.
We have done everything in our power to teach this remedy to all who wish to use it. Let every man do as he sees fit. Listen if you want to, or ignore it if you will. Our own souls we have saved.
The author of Tikkun Shabbos attributes these Ten Psalms to a work called Asarah Hillulim. This is an error. In Tikun 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 quoting the Ten Psalms without mentioning the Rebbe, you will find that they were all published after his death, which took place in 5571 (1810) during Succot. However, the above author might have attributed it to another source because of the great opposition that the Rebbe suffered. He may have wanted the greatest possible number of people to be able to use the remedy, and therefore took advantage of the Talmudic dictum that it is permissible to alter the truth for the sake of peace. 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. Therefore attribute this remedy to the Rebbe so that his lips should murmur it, for this is something that all Tzadikim desire.
For disclosing all this, may we be protected from all sin and harm through the Rebbe’s merit, and may we be worthy of a true correction and salvation. Amen – may it be G-d’s will.
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