Based on selections from Likutey
Halakhos and other Breslov works, as found in Rabbi Noson Zvi Kenig’s Siddur
Sha’arey Ratzon, “Kavanos Kriyas Shema,” pp. 203-205 (Bnei Brak,
first edition).
Li-zekhus Dobra bas Basha, li-refuah
sheleimah bi-karov
In Part 1 of this posting we
began to discuss some of the kavanos (“intentions”) one may wish to bear
in mind while reciting the “Shema,” according to various Breslov teachings. Here
are a few more.
“Hashem Echad”
Basing his words on Likutey
Moharan I, 91, Reb Noson teaches that the underlying theme of reciting the
“Shema” is to elicit holy faith from above, and transmit it to all 248 limbs or
components of the body—which correspond to the 248 words in the “Shema.”[i]
Thus, faith in God’s Oneness should permeate one’s entire being (Likutey
Halakhos, Hefker vi-Nikhsey ha-Ger 4:23).
Closing One’s Eyes
When reciting the first verse of the
“Shema,” one should close his eyes.[ii]
This is related to the Zohar’s “beautiful maiden who has no eyes” (a symbol of
the Jewish people).[iii] For
these two verses have twelve words, corresponding to the Twelve Tribes, and the
49 letters in these two verses correspond to 49 letters in the names of the
Twelve Tribes.
The “acceptance of the yoke of the Kingdom
of Heaven” expressed by the recitation of the “Shema” is an aspect of the “Sea
of Solomon” (Yam shel Shlomo) that stands on twelve oxen, which
represent the Twelve Tribes.[iv]
When one accepts upon himself the yoke of the Kingdom of Heaven with these
verses, his soul becomes incorporated into the paradigm of the Twelve Tribes,
which is the paradigm of the Ishah Yiras Hashem (G-d-Fearing Woman, as
in Mishlei 31:30). And he separates himself from the souls of the Erev
Rav (Mixed Multitude), symbolized as the Shifchah Bisha (Evil
Maidservant) and Ishah Zonah (Promiscuous Woman).[v]
Shutting the eyes at this time demonstrates
that by accepting the yoke of the Kingdom of Heaven, one enters the paradigm of
the “beautiful maiden who has no eyes,” the eyes being related to the desire that
encompasses all evil traits (Likutey Moharan I, 36:3, abridged).
Beyond “Me”
In this teaching, Reb Noson explains
the “Shema” in terms of the concepts found in Likutey Moharan I, 65:
“Shema Yisrael”—this denotes
nullification of the ego (bittul). One nullifies himself and becomes
incorporated into the Divine Oneness. This is the mesiras nefesh,
self-sacrifice for the sake of G-d, which Chazal associate with the recitation
of “Shema.”[vi]
“Vi-ahavta … bi-khol levevkha
u-vi-khol nafshekha u-vi-khol me’odekha” (“And you shall love the Lord,
Your G-d, with all your heart, and with all your soul, and with all your
might”). Chazal relate “me’odekha (with all your might)” to one’s wealth.[vii]
Thus, one instills the “light” of the after-impression (reshimu) of the
experience of ego-nullification (bittul) into one’s “heart” and “soul”
and “might,” which is one’s wealth; all worldly traits are included in these
three categories, and everything must be nullified for the sake of ahavas
Hashem (love of G-d). For the essential bond with the “light” of the after-impression
of the experience of self-nullification is accomplished by purifying and
sanctifying even one’s wealth, which is the most external of these three
categories, from worldly desires (Likutey Halakhos, Milah 5:11).
No Matter What
“Barukh shem kevod malkhuso
li-olam va’ed … Blessed be the name of His glorious kingship forever.” That
is, the “name of His glorious kingdom” is blessed forever, even after all the
sins, etc. For no flaw or damage can reach the Blessed One, as the verse
states, “I am G-d, I do not change…” (Malakhi 3:6) (Likutey Halakhos, Orlah 4:16).
New Life, Every Day
“Shema Yisrael” and “Barukh shem”—are
composed of twelve words, corresponding to the Twelve Tribes (as has been
stated above in Likutey Moharan I, 36). They also correspond to the
twelve months of the year and the twelve hours of the day, which in turn
correspond to the twelve permutations of the Divine Name HaVaYA (yud-heh-vav-heh).
For all twelve months of the year and all twelve hours of the day represent the
category of time, and similarly, the Twelve Tribes represent the category of
the entire Jewish people. And all are incorporated in the “Shema.”
That is, every individual Jew has a unique
spiritual source in the paradigm of the Twelve Tribes and the 49 letters of
their names, which correspond to the 49 letters of these two verses (“Shema
Yisrael” and “Barukh shem”). And according to one’s “grasp” of the
sublime holiness of the Twelve Tribes, the Blessed One’s G-dliness scintillates
in his heart.
Likewise, all the days and hours that
are included in the twelve months and twelve hours of the day are incorporated
within these two verses. And each person, according to his “grasp” of the
paradigm of the Twelve Tribes and according to the specificity of the day must accept
upon himself faith in G-d and His Oneness, every day, anew. For no individual
is the same as another, just as no day is the same as another. Therefore, we
are taught that “every day they should be in your eyes as entirely new”[viii]
(Likutey Halakhos, Kriyas Shema 5:4).
*
In addition to these sources from
Rabbi Noson Zvi Kenig’s siddur, I found many more such excerpts in Rabbi
Chaim Kramer’s anthology, “Rebbe Nachman’s Torah,” Number/Deuteronomy
(Breslov Research Institute). Here is a small sampling of Rabbi Kramer’s
translations from the Rebbe and Reb Noson on the “Shema”:
“Hear, Israel!”
The Shema is our declaration of
faith. Yet shouldn’t it be enough to proclaim: “G-d is our Lord, G-d is One”
without prefacing it with “Hear, Israel?”
This preamble teaches us that we must
listen closely and pay attention to what we are saying, as one says to another,
“I have something very important and wonderful to tell you—so listen
carefully!” (Likutey Halakhos, Kriyas Shema 5:2).
“Hear, Israel!”
“Hear”—let your ears hear what you
say (Berakhos 15a).
“Hear”—in any language that you can
hear [i.e., understand] (ibid. 13a).
Listen carefully to what you are
saying about G-d’s Unity. Then, whatever you hear, no matter if it is spoken in
the Holy Tongue or in a mundane language, you will detect the message that G-d
is present at all times (Likutey Halakhos, Kriyas Shema 5:5).
Love G-d
“And you shall love the Lord, Your
G-d, with all your heart, and with all your soul, and with all your might.”
One fulfills the mitzvah of “Love G-d”
by making the Name of Heaven beloved through him. How? When he has read and
studied and attended Torah scholars, and his dealings with people are pleasant,
and he conducts his business affairs honestly, what do people say? “Fortunate
is the one who has taught him Torah…“ (Yoma 86).
The mitzvah “Love G-d” is the root of
all the positive commandments. A person who, by acting honestly, caises G-d’s
Name to be beloved, arouses that root of all mitzvos (Likutey Moharan I,
93:1).
[i] There are 245 words in “Shema,”
“Barukh shem,” the paragraphs of “Vi-ahavta” and “Vi-hayah im
shamo’a,” the third paragraph of “tzitzis,” plus the three words “E-L
Melekh Ne’eman,” or as an alternate custom, the repetition of the last
three words, “Hashem Eloheikhem Emes.” Thus, the total is 248. See Iyyun
Tefillah in Otzar ha-Tefillah, citing Midrash Tanchuma, Kedoshim,
which counts E-L Melekh Ne’eman” as part of the 248 words, while Zohar,
Vayeira, counts the repetition of “Hashem Eloheikhem Emes.”
[ii] Orach Chaim 61:5. It is
customary to cover the eyes with the right hand (RaMA, et al.). Some cover their
eyes for both “Shema” and “Baruch shem kevod…” I have heard that
in the Breslov community, Rabbi Gedaliah Kenig, zal, followed the latter
custom.
[iii] Zohar II, “Saba,” Mishpatim,
95a, which is also cited in the writings of the Arizal.
[iv] I.e., the “sea” of wisdom, unity and
peace.
[v] I.e., the inner condition of
craving, disunity and falsehood.
[vi] Berakhos 61b; also see Likutey
Moharan I, 193, and the “Tzetal Katan” of Rabbi Elimelekh of
Lizhensk re. Kriyas Shema.
[vii] Rashi on Deuteronomy 6:5, citing Berakhos
61b.
[viii] Sifri, Ve’eschanan, 8, on the
phrase “asher anokhi metzavkha ha-yom.”
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