Nevertheless, [though it has just been stated that in contemporary generations when excessive fasting causes illness and pain, the fasts of penance should be substituted by charity], every man of spirit who desires to be close to G-d, to amend his nefesh [9] (his soul), to restore it to G-d with the finest and most preferred repentance, should be stringent with himself.

He should complete, at least once during his lifetime, the number of fasts for every grave sin incurring death at least, if only death by divine agency.

For example, for wasteful emission [he should undergo the series of] eight-four fasts once in his life.

He may postpone the fasts until the short winter days and fast some ten days or less, for example, in one winter, and complete the series of eighty-four in nine or more years, according to his stamina.

[10] (Besides, he may also eat a little about three hours before sunrise, and this would still be considered a fast, if he so stipulated.)

For the completion of the above-mentioned 252 fasts - [three times eighty-four, this being the accepted arbitration in the above difference of opinion, so that one undertakes three times the number of fasts prescribed for this specific sin, even if it was committed many times] - he may fast another four times eighty-four only until past noon; this, too, the Talmud Yerushalmi [11] considers a fast. In this context, moreover, two half-days are reckoned as one full day.

This approach applies to other, similar sins as well, for each heart knows its own anguish and desires its vindication. [And this vindication is enhanced by fasting.

Until now the Alter Rebbe addressed himself to those sins which at least incur death by divine agency. The Alter Rebbe now goes on to say that this approach also applies to sins which do not incur such a harsh penalty but are similarly grave - similar sins - such as those which are actually comparable to idolatry, murder, and so on, as mentioned in ch. 7 below. Concerning these sins as well, the Alter Rebbe is saying here, one should be stringent and undertake the required number of fasts at least once in his lifetime].

   

Notes:

9. (Back to text) Note of the Rebbe Shlita: "In this and all similar contexts, the term specifically used is nefesh [as distinct from the other four terms for the various levels of the soul] possibly in view of the statement in the Zohar III (24b) and Sefer HaGilgulim, et al., that `it is specifically the level of nefesh that sins."

10. (Back to text) Parentheses are in the original text.

11. (Back to text) Nedarim 8:1.