Reb Gedaliah’s Nusach for Shemoneh Esreh

The exact nusach ha-tefillah of Rebbe Nachman is not known, and evidently was not something he stressed. In general, Breslover Chassidim, past and present, have davenned basically the same Nusach Sefard that was common in the Chassidic communities of the Ukraine (notably Skver-Chernobyl), with only a few variations.

Yet Reb Gedaliah Kenig did pay careful attention to the nusach of his teacher Reb Avraham Sternhartz, and learned that there were certain mesorahs that went back to Reb Noson (Reb Avraham’s great-grandfather). Reb Gedaliah privately davenned according to this nusach, as far as he was able to determine it. However, it seems that he did not speak about it until a few of his talmidim succeeded in persuading him to fill them in on the subject. The following is what we have learned about Reb Gedaliah’s nusach for the Shemoneh Esreh, based on that of Reb Avraham, with some added material about Tachanun in Breslov kehillos, in general. (The sources presented below remain incomplete.)

We must add that even the Tzefat kehillah, which was founded by Reb Gedaliah and is led by his son Reb Elazar Mordechai Kenig, does not follow Reb Gedaliah’s nusach in every detail—presumably because he did not make an issue of it to his family and talmidim.

From “Breslov Eikh she-Hu: Breslov Customs and Practices, Past and Present,” compiled by Dovid Zeitlin and Dovid Sears.

Magen Avraham

In the berakhah “Magen Avraham,” most versions of Nusach Sefard say “vi-konei ha-kol.”  However, Sha’ar ha-Kavannos says “konei ha-kol,” without the vav. In the Tsfas community it is usually said with the vav.

(All versions of the Siddur Arizal omit the vav. So do several Chassidic nus’chos; see Imrey Pinchos [Bnei Brak 2003] vol. I, Sha’ar Seder ha-Yom 86; Siddur Baal ha-Tanya; Siddur Tefillah Yesharah-Berditchev [in hagahah]; Darkey Chaim ve-Shalom [Munkatch] 155; Erkhey Yehoshua [Manistritch], Kuntres Perach Shoshanim 18; Siddur Tzelosa de-Shlomo [Bobov]; et al. This omission is supported by Siddur Rav Amram Gaon, Abudarham, Zohar, Pekudey, Tikuney Zohar, Tikkun 70, et al.)

Atah Gibor

Reb Avraham Sternhartz stated that during the winter, in the berakhah “Atah gibor,” it is our custom to pronounce the word "gashem" with a kametz under the gimel, not "geshem" with a segol. Many Breslovers still do so. However, the pronunciation of geshem with a segol has become more common today.

(Similarly, cf. Rabbi Levi Yitzchak Bender, Si'ach Sarfei Kodesh IV, 150. This may be a regional minhag, since the Skverer Chassidim follow it, as did the Manistritcher Chassidim of Uman. However, Rabbi Shimshon Barsky of Bnei Brak said that his father, Rabbi Noson Barsky, pronounced “geshem” with a segol. Since Reb Noson Barsky lived in Lublin, Poland, this may reflect the local custom in that region. The vowelization of this word is the subject of halakhic debate.)

*

During the summer, Reb Gedaliah would say "mashiv ha-ru'ach u-morid ha-tal." This is the custom of the Tzefas community. (However, most Breslover kehillos simply say “morid ha-tal,” as is more common.)

(See Be'er Heitiv, Orach Chaim 114:3, and the BaCH, ad loc. This is the nusach of Siddur ARI Kol Yaakov. Among Chassidim, see Rabbi Tzvi Hirsh of Ziditchov, Pri Kodesh Hilulim, in the name of Rabbi Yisrael of Koznitz; Shulchan ha-Tahor [Komarno], 114, with Zer Zahav; Darkhei Chaim vi-Shalom [Munkatch], Shemoneh Esreh 157, in the name of Rabbi Zvi Elimelekh of Dinov; et al. It is also the nusach ha-GRA.)

*

Once Reb Gedaliah was leading the davenning and said "mashiv ha-ru'ach u-morid ha-tal." Apparently this raised some eyebrows. Reb Michel Dorfman, who was present at the time, later asked him about this. Reb Gedaliah replied, “When the Gabbai announces this [on the first day of Pesach], he calls out ‘mashiv ha-ru'ach u-morid ha-tal.’ ”

(Heard from Rabbi Ephraim Kenig)

*

However, Reb Avraham Sternhartz only said “morid ha-tal.”

(Heard from Rabbi Nachman Burshteyn)

Chonen  HaDaas

Reb Gedaliah said that Reb Avraham possessed a family mesorah that the Rebbe's nusach in the berakhah "Atah chonen" was "de'ah, binah ve-haskil."

(Heard from Rabbi Elazar Kenig. Cf. Siddur Rav Amram Gaon, Abudarham; Pri Eitz Chaim; Siddur RaMaK; Siddur ARI Rav Asher; Siddur Tefillah Yesharah-Berditchev; etc. According to Tefillas Chaim, the annotated Siddur Arizal published recently by Rabbi Daniel Rimmer, this was the nusach of the Arizal.)

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Rabbi Nachman Burshteyn also remembered that Reb Avraham said “de’ah, binah, ve-haskil." Reb Avraham also told him that this had been the nusach of the Breslover Chassidim in Tcherin.

*

Rabbi Avraham Shimon Burshteyn heard that Reb Avraham followed this nusach because Reb Noson often repeats it in Likutey Halakhos, and probably in his letters, as well.

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This mesorah conflicts with that of Reb Levi Yitzchak Bender, who stated that in Uman, the nusach of this berakhah was “chokhmah, binah ve-da’as.” However, it seems that occasionally there were diverse customs among Breslover Chassidim in Uman.

(See Si’ach Sarfey Kodesh IV, 150)

*

Rabbi Noson Barsky, son of Rabbi Shimshon Barsky of Uman, used to say “chokhmah, binah ve-da’as.”

(Heard Rabbi Shimshon Barsky of Bnei Brak)

*

Rabbi Noach Cheifetz recalled that Reb Gedaliah once told him to combine both nus’chos: "de'ah, binah ve-haskil, chokhmah, binah ve-da’as.”

(Heard from Rabbi Noach Cheifetz)

*

The custom of the Tzefas community is to say "de'ah, binah ve-haskil,” while in Yerushalayim, it seems that most Breslovers say “chokhmah, binah ve-da’as.”

Atah Kadosh

In “Atah kadosh,” most Breslovers add the words “ki E-l Melekh gadol ve-kadosh Atah.” This is part of the standard Nusach Sefard. It is also the custom of the Tsfas community.

(In support, see Abudarham, based on Siddurey ha-Geonim. However, Sha’ar ha-Kavannos omits this phrase, and it is not found in any versions of the Siddur ARI except that of Rabbi Asher of Brod, which brings it as an alternative nusach. Early Chassidic sources that omit it include Imrey Pinchos [Bnei Brak 2003] vol. I, Sha’ar Seder ha-Yom 87; Siddur Baal ha-Tanya; Siddur Tefillah Yesharim-Berditchev; Siddur Heichal ha-Berakhah-Komarno. The Manistritcher Chassidim in Uman also did not say it, as stated in Erkhey Yehoshua, Kuntres Perach Shoshanim 18; and it is omitted by the communities of Bobov, Munkatch, Spinka, Karlin-Stolin, and Slonim. However, most other Chassidim include it.)

Go’el Yisrael

Reb Avraham’s nusach included the words “u-maher le-g'aleinu ge’ulah sheleimah meherah le-ma'an shemekho…” This is the custom of the Tsfas community.

Rifa’einu

Reb Gedaliah's nusach was: "Rifa'einu (HaShem) ve-neirafei, hoshi’einu vi-nivashe'ah, ki sihilaseinu Atah, vi-ha'alei refuah sheleimah le-khol makhoveinu u-le-khol makoseinu, ki E-l Melekh Rofei Ne'eman vi-Rachaman Atah…" This is the custom of the Tsfas community.

(Heard from Rabbi Elazar Kenig, Rabbi Noach Cheifetz, and Rabbi Dovid Shapiro)

*

Reb Elazar Kenig said that what he heard specifically in the name of Reb Avraham was the inclusion of the phrase “le-khol makhoveinu u-le-khol makoseinu.”

Borkheinu

During the summer, Reb Gedaliah would say "Borkheinu" according to the Sefardic custom. This is mentioned in the writings of the Arizal. However, the Tsfas community follows the more common Ashkenazic custom to say "boreikh aleinu" with "ve-sein berakhah" as the seasonal variation for the summer months.

(Cf. Abudarham; Pri Eitz Chaim, Sha'ar ha-'Amidah, 19; Sha’ar ha-Kavannos, etc. Several Chassidic siddurim also include "borkheinu," e.g., Siddur Tefilah Yesharah-Berditchev, Siddur Beis Aharon-Stolin, Siddur Magen Avraham-Slonim, and others.)

*

In “Borekh ‘Aleinu,” Reb Gedaliah said “ve-sab’enu me-tuvah…” not “me-tuvekha.”

(Heard from Rabbi Dovid Shapiro. Similarly, Siddur ARI Rav Asher; Imrei Pinchos [Bnei Brak 2003] vol. I, Sha’ar Seder ha-Yom 89; Siddur Tefilah Yesharah-Berditchev; et al. This is nusach Ashkenaz; also see Magen Avraham, Orach Chaim 117:2, in the name of Maharshal and Teshuvos ha-Rosh. However, Ohr Tzaddikim brings the nusach “me-tuvekha,” as does the Siddur Baal ha-Tanya and Darkei Chaim ve-Shalom [Munkatch], 163.)

Birkhas HaMinim

Reb Avraham's nusach for "birkhas ha-minim" included the phrase “ve-khol oyvey amkha meherah yikaresu…" Reb Elazar did not know if he then said “ve-ha-zeidim,” "u-malkhus zadon,"  "u-malkhus zeidim," or "u-malchus ha-risha'h." However, the rest of the berakhah followed the standard Nusach Sefard: "meheirah si'aker u-sishaber u-simager u-sikhalem vi-sashpilem vi-sakhni'em bi-meheira vi-yameinu…"

(Cf. Siddur ARI Rav Asher, which is gores “oyvei amkha,” although there are difference elsewhere in the berakhah.)

*

Rabbi Levi Yitzchak Bender remembered that in Uman, the nusach of birkhas ha-minim included the phrase “ve-khol ha-risha’h ki-rega’ toveid,” not “ve-khol ha-minim.”

(Si’ach Sarfei Kodesh IV, 150)

*

Reb Elazar mentioned that Rav Mordechai Sharabi, with whom both he and his father studied Kabbalah, once pointed out that the roshey teivos of the chasimas ha-berakhah “shoveir oyvim u-machniya zeidim” has the same gematria as SHaDaY.

*

Reb Gedaliah once explained that we say “oyvey amkha,” not “oyvekha,” because we cannot recognize the enemies of Hashem; however, the siman is if they are enemies of Klal Yisrael, as indicated by the lashon “oyvey amkha.”

(Heard from Rabbi Dovid Shapiro, who added that this seems to be based on Rashi, Bamidbar 10:35, s.v. “misanekha,” citing Midrash Tanchuma.)

Al HaTzaddikim

Reb Avraham Sternhartz would say “ve-al chasdekha ha-gadol be-emes nish’anenu.” This is the nusach of the Tsfas community.

(According to Tefillah le-Dovid, this phrase alludes to the Avos: “chasdekha” corresponds to Avraham; “ha-gadol” corresponds to Yitzchak; and “ve-emes” corresponds to Ya’akov; see Likutey Maharich, vol. I, p. 156.)

*

Reb Levi Yitzchok Bender concurred that the nusach of this berakha that was common in Uman includes the phrase be-emes nish’anenu,” not “be-emes u-ve-samim nish’anenu.”

(Si’ach Sarfey Kodesh IV, 150)

Es Tzemach Dovid

Reb Avraham Sternhartz would say “u-metzapim tamid le-yeshu’ah.” This is the nusach of the Tzefas community.

(Heard from Rabbi Noach Cheifetz and Rabbi Dovid Shapiro)

*

This conflicts with the mesorah of Reb Levi Yitzchok Bender, who recalled that in Uman the nusach was "u-metzapim le-yeshu'ah," omitting the word “tamid.”

(Si’ach Sarfei Kodesh IV, 150)

Shema Koleinu

Reb Avraham's nusach for this berakhah was: "Av ha-Rachaman, shema koleinu, HaShem Elokeinu, chus vi-rachem aleinu, ve-kabel be-rachamim u-ve-ratzon es tefilaseinu, ki E-l shomei’a tefillos ve-sachanunim Atah. U-milfanekha Malkeinu reikam al tishiveinu. Chonenu va-‘anenu u-shema tefilaseinu, ki Atah shomei’a tefillas kol peh, amcha Yisrael be-rachamim..." This is the nusach of the Tsfas community.

(Pri Eitz Chaim, Sha’ar ha-Amidah 19. The words “Av ha-Rachaman, shema koleinu” was also the nusach of the Baal Shem Tov; see Ze'er Zahav on Shulchan ha-Tahor-Komarno, 18:8; Keser Nehorah on Siddur Tefillah Yesharah-Berditchev, loc cit. It was also the nusach of Rabbi Pinchas of Koretz, Imrey Pinchos [Bnei Brak 2003] vol. I, Sha’ar Seder ha-Yom 93. Similarly, both Siddur ARI Kol Yaakov and Siddur ARI Rav Asher begin the berakhah “Av ha-Rachaman, shema koleinu…” Siddur ARI Kol Yaakov also includes the phrase “chonenu va-anenu u-shema tefilaseinu…” although it omits “amcha Yisrael be-rachamim," which is nusach Ashkenaz. The latter is an alternative nusach that some siddurim append to “shomei’a tefillas kol peh.”)

*

This, too, is the nusach that Reb Levi Yitzchak Bender remembered from Uman.

(Si’ach Sarfei Kodesh IV, 150)

Retzei

Reb Levi Yitzchok Bender stated that in Uman, the nusach for birkhas “Retzei” was: “u-sefilasam meheirah be-ahavah sekabel be-ratzon…” including the word “meheirah.”

(Si’ach Sarfei Kodesh IV, 150)

Sim Shalom

Reb Gedaliah included the words “be-rov oz ve-shalom,” as in the standard Nusach Sefard. However, he did not say “yachad,” but only “ki-echad be-ohr panekha…”

(The phrase “be-rov oz ve-shalom” appears in Abudarham, Siddur ha-RaMaK, and old Sefardic siddurim. Rabbi Daniel Rimmer brings it as the nusach of the Arizal in Tefillas Chaim, ad loc.)

*

Reb Levi Yitzchok Bender also stated that this was the nusach in Uman.

(Si’ach Sarfei Kodesh IV, 150)

Kedushah

Reb Elazar Kenig lifts up his feet slightly on his toes when he recites the declarations “kadosh, kadosh, kadosh…” “baruch kevod HaShem...” and “yimlokh…” (We presume that he follows the custom of his father, but neglected to ask.)

(See Tur, Orach Chaim 125 for further discussion. Sha’ar ha-Kavannos, Shnei Luchos ha-Bris, Minchas Aharon, Ben Ish Chai: Halakhos I, Terumah 4, et al., state that one should raise one’s feet at each declaration, while Mishnas Chassidim states that one should do so only while reciting “kadosh…”)

Birkhas ha-Kohanim

According to Rabbi Levi Yitzchak Bender, the minhag in Uman was that after each of the three sections of Birkhas Kohanim during chazoras ha-shatz, the tzibbur would answer "kein yehi ratzon," not "amen." This was the regional custom.

(Si’ach Sarfei Kodesh IV)

*

However, when the Birkhas Kohanim was actually performed by a Kohen, as in Eretz Yisrael, the tzibbur would answer "amen."

*

According to some halakhic opinions, even in chutz la’aretz, where Birkhas Kohanim is not performed daily, if the shaliach tzibur is a Kohen, one should also answer “amen.”

(In general, see Shulchan Arukh, Orach Chaim 127:2; Mishnah Berurah 10-11, ad loc.; Magen Avraham in the name of the BaCH, ad loc.; Mishmeres Shalom [Kaidinov] 10:8; Darkei Chaim ve-Shalom [Munkatch], ad loc.; Likkutei MaHaRiCH I, p. 165.)

*

The minhag of Yerushalayim is to respond "amen," not "kein yehi ratzon." This became the minhag of the Breslev community in Eretz Yisrael long ago, and remains the minhag in both the Yerushalayim and Tsfas communities.

(Heard from Rabbi Yitzchak Kenig)

Tachanun

On yahrtzeits of tzaddikim and Gedoley Yisrael, Breslover Chassidim recite Tachanun. This is in contrast to certain other Chassidic groups that omit Tachanun at these times.

(The reason usually given for omitting Tachanun is because a tzaddik ascends to greater heights on his yahrtzeit, thus it is a day of joy in the supernal worlds for him and for all who share a spiritual bond with him. However, this custom is not found in the Shulchan Arukh or Zohar. Other Chassidic communities that recite Tachanun on yahrtzeits of tzaddikim include Chabad and Munkatch.)

*

Reb Gedaliah was fastidious in saying Tachanun except on those days specified in Shulchan Arukh and halakhah.

(Heard from Rabbi Noach Cheifetz)

*

He told his talmidim to say Tachanun even in a shul that omitted Tachanun on the yahrtzeit of a tzaddik.

(Heard from Rabbi Aharon Waxler and Rabbi Moshe Grinberger)

*

When Reb Moshe Grinberger asked him if this might be a zizul to the kavod of the tzaddik, Reb Gedaliah replied, “Absolutely not.” Reb Moshe then asked, “Even the yahrtzeit of the Rebbe Reb Melekh on Khof-Alef Adar?” To this, Reb Gedaliah replied, “It is b’khlal not a zilzul!”

(Heard from Rabbi Moshe Grinberger)

*

The neshamah of Rav Sa'adia Gaon once appeared in a vision to the Rebbe and told him to perform nefilas apayim on his left arm, both during Shacharis and Minchah. Some Breslovers emulate this, while others do not. Still others take an in-between position, leaning on both arms during Shacharis to avoid separating from the tzibbur.

(See Chayey Moharan 448; cf. Shulchan Aruch, Orach Chaim 131:1, as discussed in Mishnah Berurah s.k. 4-6, citing ha-GRA; similarly, Chayei Adam 32:33, who adds that if one wears Tefillin during Minchah, he should nevertheless lean on his left arm)

*

Rabbi Eliyahu Chaim Rosen, for many years Rosh Yeshiva of the Breslov Yeshiva in Jerusalem, would practice nefilas apayim on both arms during Shacharis. However, Reb Avraham Sternhartz and Reb Gedaliah Kenig did not fall on the left arm at all during Shacharis, because the Rebbe did not communicate this custom to Reb Noson. (It is axiomatic in Reb Gedaliah's thought that whatever Rabbi Nachman told to Reb Noson was a horo'ah for Klal Yisrael. However, what he did not communicate to Reb Noson did not have this implication. Reb Gedaliah received this tradition from Reb Avraham Sternhartz.)

(The minhag of falling on both arms is also mentioned by Rabbi Shalom of Kaidinov, Mishmeres Shalom 12:1, although this was not his personal practice.)

*

In nefilas apayim, some Breslover Chassidim say "Le-Dovid, Eilekha HaShem nafshi esa" (Tehillim 25), according to the nusach of the Arizal. However, most say "HaShem al bi-apkha" (Tehillim 6:2-11), according to Nusach Ashkenaz. The kavanah related to the former entails mesirus nefesh, therefore it is not appropriate for the average person. Reb Gedaliah told his talmidim not to say "Le-Dovid, Eilekha...”

(See Rabbi Chaim Vital, Sha'ar ha-Kavannos, Drushei Nefilas Apayim, Drush 2, end; also see Even ha-Shoham, Vol. I, 131, in the commentary Petuchei Chosam re. the ramifications of this danger. A similar position is taken by the Minchas Elazar, Darkei Chaim ve-Shalom [Munkatch] 187; also Minhagey Karlin-Stolin, where the Rebbe follows the practice of the Arizal and the Chassidim do not. This is the case in other communities, as well.)

*

Rabbi Levi Yitzchak Bender recalled that in Uman on Yom Sheini and Yom Chamishi, Breslover Chassidim would recite the long Tachanun according to Nusach Polin (AKA Nusach Sefard). This is the custom in virtually all Breslov communities today.

(Si’ach Sarfey Kodesh IV, 151)

“How beautiful is this tree!”—Uh-oh…

Based on Sichas Avos al Masechtas Avos

Received by email from Space Cadet

This Dvar Torah appeared previously (in slightly different form) on the Breslov-oriented blog, A Simple Jew. We are posting it here in connection with Chapter 3 of Pirkey Avos, which we studied last Shabbos. 

Ever since I escaped the habitat of my youth—overcrowded cockroach-infested cement and steel garbage-strewn car honking sock-in-the-nose New York City—and retired to the majestic beauty of the Catskills, I have felt that HaShem is somehow nearer to us in the untrammeled, or at least not so badly trammeled, countryside. (Why don’t they ban billboards?) Not for nothing did the heiligeh Baal Shem Tov spend his days as a young nistar wandering in the Carpathian mountains in hisbodedus; not for nothing was the Chassidic movement he founded basically a rural phenomenon. Jack Kerouac described New York City as “millions and millions of people hustling for a buck.” Away from the frenzy and artifice of city life, one can get in touch with deeper parts of the soul that lie closer to the core of being than the constantly agitated surface of the mind, wind-swept by all the fly-by-day-or-night comings and goings of the forever vanishing world.   

As I sat on the porch learning “Chelek” Sanhedrin, in the shade of an elderly apple tree, I would sometimes pause to gaze upon the nifla’os haBorei surrounding me—and immediately feel guilty. What does the Mishnah say? Hamehalekh baderekh v’shoneh u’mafsik mi’mishnaso v’omer: mah na’eh ilan zeh, u’mah na’eh nir zeh, ma’aleh alav hakasuv k’ilu mischayev b’nafsho (Avos 3:7). “One who walks along the way, and interrupts his review of his Torah studies and exclaims, ‘How beautiful is this tree! How beautiful is this freshly plowed field!’ Scripture accounts it to him as if he had forfeited his life.”    

Is it sinful to contemplate the beauty of nature, which is HaShem’s handiwork? Is reviewing by rote the Torah one has memorized inherently superior to relating to the aesthetic qualities of the world around us, which is animated by the Creator? As it is written “Kulam b’chokhmah asisah, You have created them all with wisdom…” 

Then one Shabbos afternoon I came across an answer to this troubling question. The late Rav Zvi Yehuda Kook seems to have been bothered by this Mishnah, too. He shows the error of the commonsense reading of the Mishnah by taking a careful look at the phraseology of the text: First of all, the Mishnah is discussing a person who is walking and reviewing his Torah studies, and who then interrupts his learning—not one who is strolling through the woods or orchards, etc. The main thing Chazal zero in on is the act of neglect. However, there is a deeper meaning here, as well. 

The text states that this person interrupts (“mafsik”) his Torah study to extol the beauty of nature. That is to say, he creates a false division between creation and HaShem’s Torah. It is for this reason that he “forfeits his life.” The beauty of trees, for which we recite a brokhah every spring, is a Divine gift to humankind. Through contemplating this beauty one comes to love Hashem, which the Rambam would consider a fulfillment of the mitzvah of ahavas HaShem. The problem is that this person praises the beauty of nature in the context of a hefsek, a “split” or break from the Torah, and not as a means of spiritual connection to the Torah. The intent of Chazal is not to reject this world; rather their intent is to reveal the eternity of Olam Habah, the World to Come, right here, in the colorful tapestry of the temporal world that we experience.   

Rav Zvi Yehudah also proposes a correction of the more common text of the Mishnah, which attributes this saying to Rabbi Shimon. Another girsa attributes it to Rabbi Yaakov (see, for example, the Kehati edition). The younger Rav Kook preferred this version because it is the same Rabbi Yaakov who taught in Avos 4:16: “This world is like a vestibule before the World to Come; prepare yourself in the vestibule so that you may enter the banquet hall!” And in the following Mishnah (4:17), Rabbi Yaakov taught: “One hour of teshuvah and good deeds in this world is better than the entire life of the World to Come; and one hour of spiritual bliss in the World to Come is better than the entire life of this world!” In all three teachings (including the Mishnah we began with, about one who interrupts his studies to praise the beauty of the tree, etc.), Rabbi Yaakov is consistent with his viewpoint: one must be careful not to lose sight of the goal and essence of things, which is called chayeh Olam HaBah, the “life of the World to Come,” and resist being distracted by the appearance of nature as an end in itself. Then one can successfully relate to this world as a means of coming closer to HaShem.

Lag B’Omer with Rebbe Nachman of Breslov

The Breslov Research Institute has released a free English/Hebrew booklet in time for Lag B’Omer. The booklet is called: “Lag B’Omer with Rebbe Nachman of Breslov” and contains Rebbe Nachman’s prologue to Likutey Moharan called “L’chu Chazu” which deals with the uniqueness and connection between  Rabbis Shimon Bar Yochai and Rebbe Nachman. It also includes a special prayer written by Rebbe Nosson to be said especially on Lag B’Omer.

We hope that you gain much from this special publication.

Reb Noson on Psalm 26

We are now in the weeks of counting the sefirah that correspond to Netzach and Hod. Apropos of this, we are posting this excerpt from the as yet unpublished “Breslov Tehillim” (Breslov Rearch Institute), which is a work-in-progress.

“My foot is set on the straight path.” Our main task is to rectify the paradigm of the feet, which enable us to walk the “straight path”—the path of Torah, the path of teshuvah. For the extrication of the lost “holy sparks” is associated with the aspect of the feet, the lowest level, where the kelipot (“husks”) have their hold. Thus, it is written, “And her feet descend unto death” (Proverbs 5:5), which alludes to the descent of Malkhut/Kingship and the exile of the Jewish people, as is known.

This is why the Evil One attacks us so intensely now, during our generations, collectively and individually. For these times are called the “footsteps of the Mashiach,” corresponding to the aspect of the feet, where the influence of the Other Side and the kelipot is strongest. Therefore, we need to know that now, during our generations, when a person makes the slightest gesture to return to God, this is even more precious in God’s sight than the great devotions of former generations, as is discussed in the works of the Arizal and the Baal Shem Tov, and especially in those of our master, Rebbe Nachman. Accordingly, the Zohar describes the final Redemption as when “the feet reach the feet,” in fulfillment of the verse, “And on that day His feet shall stand on the Mount of Olives” (Zechariah 14:4) [1] (LH, Shabbat 7:43).

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[1] See Zohar II, 258a, alluding to the descent of the Torah and the Jewish people throughout the period of exile until the lowest levels are rectified. These lowest levels are related to the sefirot of Netzach/Victory, corresponding to the right leg, and Hod/Splendor, corresponding to the left leg, down to Malkhut/Kingship. This process of tikkun will be completed by the Mashiach, who like his ancestor King David personifies the aspect of Malkhut.

New Website and Service

Received via e-mail from Rabbi Eliezer Shore:

I’ve just opened a new website called www.rabbisresource.com. I’m offering a large number of services to Rabbis and Jewish educators. Please have a look, and forward the link to anyone else who you think might benefit from it. I’d be pleased to get your feedback.

Hisbodedus Customs

From “Breslov Eikh she-Hu: Breslov Customs and Practices, Past and Present” compiled by Dovid Zeitlin and Dovid Sears.

Rebbe Nachman urged his followers to seclude themselves, preferably in the fields or forests, for at least one hour a day in order to meditate and express themselves in their native tongue before HaShem. The best time for this is at night, while most people are sleeping.

 

(Likutey Moharan I, 52; ibid. II, 25, 95-101, et al.)

 *

However, if one finds it impossible to practice hisbodedus for a full hour, one should do so even for a shorter time—even in a private corner of one's home or under one's talis—rather than let a day pass without hisbodedus.

(Sichos ha-Ran 274, 275)

*

Reb Levi Yitzchok Bender stated that one should not practice hisbodedus in the fields or forests at night without a companion within audible range.

(See Si'ach Sarfey Kodesh IV, 186.)

*

However, Reb Elazar Kenig took issue with the reason printed in Si’ach Sarfey Kodesh. There is a tradition that the Rebbe once said that if he had a young son, he would allow him to practice hisbodedus alone. The reason why one should have a companion is not because of any ordinary danger, but rather because of a terrible incident perpetrated on a follower of Reb Noson by certain opponents of Breslov in Reb Noson’s day.

(Heard from Rabbi Elazar Mordechai Kenig)

*

A Breslover woman has no obligation to practice hisbodedus for a full hour on a regular basis. Rather, her hisbodedus may consist of speaking to HaShem in the midst of household and other daily activities, or when she finds some spare time. As a rule, women should not practice hisbodedus in the fields or forests at night, but in their own homes, backyards, or in another safe, private place.

(Heard from various Breslov teachers)

*

Reb Gedaliah Kenig taught that one should always begin hisbodedus with praises and expressions of gratitude to HaShem, and only then engage in rigorous self-examination, vidui devorim, appealing for divine assistance, etc. One should always conclude on a positive note, confident that HaShem will surely help.

(Cf. Mishneh Torah, Hilchos Tefillah 1:4, re. the structure of the daily prayer service)

*

Before hisbodedus, Reb Gedaliah was accustomed to say "Hareini mekasher…" (see elsewhere in this compilation under "Hiskashrus / Binding Oneself to the Tzaddik and to Klal Yisrael") and "Le-shem yichud Kud’sha Berikh Hu u-Shechinteh, bi-dechilu u-rechimu, le-yached Shem ‘Yud-Heh’ be-‘Vav-Heh’ be-yichuda shelim be-shem kol Yisrael . . . For the sake of the unification of the Holy One, blessed be He, and His Presence, in fear and in love, to unite the Name Yud-Heh with Vav-Heh in perfect unity, in the name of all Israel." He made both declarations before performing many mitzvos and avodos.

*

Reb Elazar Mordechai Kenig once defined improper hisbodedus as when one focuses on asking HaShem for things. This leads to anger, as stated in Sefer Alef-Beis A 35 (“Improper hisbodedus leads to anger”).

*

When several Breslovers go to hisbodedus together, it is customary to dance afterward. This reflects the Rebbe’s statement that one knows that he has achieved a lev nishbar (a “broken heart” in the positive sense) if he subsequently experiences simchah.

 

(Sichos ha-Ran 20)

Rav Kenig in Monsey

Rabbi Elazar Mordechai Kenig of the Tsfat Breslov community arrived in Monsey, NY, last Sunday. April 22nd, and will be staying there for at least one week, and possibly two. He is a guest of Mr and Mrs Jack Klein, 19 Briarwood Lane (which is off College Road, near the new Yeshiva of Spring Valley building). If you would like to make an appointment to speak with Rav Kenig, please call his Gabbai here in America, Rabbi Dovid Zeitlin: 1-718-288-1951. Rabbi Kenig usually gives shiurim at the Klein home while visiting New York, and Melaveh Malkas are usually open to the public. But please check with Rabbi Zeitlin to make sure.

News from Canfei Nesharim

Two articles by Rabbi Sears of the Breslov Center are among the Core Teachings on a ground-breaking new project to raise the awareness of the Jewish public on environmental issues. His writings under the heading Tzaar Baalei Chaim: Compassion for All Creatures.

These materials are posted as part of Canfei Nesharim’s “Year of Jewish Learning on the Environment,” in partnership with Jewcology.com. Learn more at http://www.canfeinesharim.org/learning.

Reb Gedaliah’s Charoses

From “Breslov Eikh sheHu: Breslov Customs and Practices, Past and Present.”

Breslover Chassidim in Uman used a combination of apples, pears, nuts, and wine for charoses. This is the common Russian-Ukrainian custom (although some omit pears). However, Reb Gedaliah, who was born and raised in Yerushalayim, used a combination of fruits and spices.
(See Sha’ar haKavannos, Drushei Pesach, Drush 6, end, where Rabbi Shmuel Vital mentions that this is the minhag Ashkenaz. A mnemonic device for this is the word “even”: eppel-barren-nussen / apples, pears, nuts. Rabbi Meir Poppers notes that this does not reflect the kabbalistic custom. However, the Arizal used seven fruits and three spices: grapes, figs, pomegranates, dates, walnuts, apples, and pears, spiced with spikenard, ginger, and cinnamon. Rabbi Shmuel Vital adds that he saw his father Rabbi Chaim pound these ingredients and knead them with wine specifically, and not with vinegar. Ben Ish Chai, Halakhos II, Mishpatim 19, and Akim Es Yitzchak, 25, state that in Baghdad the minhag was to use date honey with nuts. In many parts of Europe, only apples, nuts, and wine were used; e.g. Erkhei Yehoshua [Manistritch], Perach Shoshanim 121. Similarly, minhagei Skver-Chernobyl, Chabad, etc.)

*

Reb Gedaliah used to save a pomegranate from the Sukkah decorations in the refrigerator until Pesach, in order to use it in the charoses.
(Heard from Rabbi Ephraim Kenig)

*

In addition, he used a combination of almonds, walnuts, apples, pears (if available), dates, cinnamon, and ginger. He did not use figs.
(Heard from Rabbi Elazar Kenig)

*

The omission of figs seems to have been due to a question about their kashrus at that time.
(Heard from Rabbi Yosef Sofer, citing his mother, Mrs. Mirel Sofer)

*

Mrs. Sofer and Mrs. Tukatzinsky (both daughters of Reb Gedaliah) also remembered that their father always used cinnamon and ginger, and all of the fruits mentioned in Shir haShirim in connection with Klal Yisrael.

*

Reb Gedaliah prepared the charoses himself, and added the wine just before the Seder. However, he did not add it to the charoses when it was already on the ka’arah. Mrs. Sofer was not sure if he did so in the kitchen or at the table.

(Heard from Rabbi Yosef Sofer, citing his mother, Mrs. Mirel Sofer)

Mekhiras Chometz and Other Pre-Pesach Inyanim

Mekhiras Chometz / Sale of Chometz

Reb Gedaliah stated that the mekhirah is a complete sale, and chas ve-shalom that one should think otherwise. Therefore, one may sell any quantity of chometz gamur.
(Heard from Rabbi Yaakov Klein)

*

Reb Gedaliah did not instruct his talmidim to sell their chometz through a Rov who used an arev kablan. Therefore, it seems he was not particular about this hiddur.
(Heard from Rabbi Yaakov Klein. The Baal HaTanya advocated the use of an arev kablan, a Jew who acts as the agent of the non-Jew who buys the chometz. )


Shabbos HaGadol

After Minchah, it is customary to recite the Haggadah, beginning with “ Avadim hayinu” until “le-khaper al kol avonoseinu.” One does so even if Shabbos HaGadol falls on Erev Pesach.
(RaMA, Orach Chaim 430:1; Mishnah Berurah, ad loc.)

*

The Rebbe darshans on the custom that once prevailed in Eastern Europe to turn over the tables after Shabbos HaGadol.
(Sichos haRan 88)

*

In Europe, many tables were made so that the top simply rested on the legs. Therefore, by turning over the top, one was provided with a new, “chometz-free” surface.

(Heard from Rabbi Leibel Berger)


Erev Pesach

Reb Avraham Sternhartz told Rabbi Shmuel Horowitz that Reb Noson used to say: “As soon as one recites the berakhah for bedikas chometz, it is already a shtick Pesach (i.e. one is already connected to the essence of Pesach).”
(Rabbi Shmuel Horowitz, editor of Rabbi Avraham b’Reb Nachman, Yemei T’la’os [Jerusalem 1982, fifth edition] p. 41)

*

Reb Avraham Sternhartz described how after the bedikah, Reb Noson would speak words of mussar to his sons: they should strive to remove the chometz from their hearts, etc. This was the only time he spoke mussar at such length the entire year. He did so order to awaken the paradigm of “yom nakam bi-libi . . . the day of retribution is in My heart, and the year of My Redemption has come” (Isaiah 63:4). This mood lasted until the burning of the chometz the following morning, when one must also destroy the chometz from one’s heart. Reb Noson’s allusion to the verse “yom nakam bi-libi” alludes to Likkutei Moharan I, 83, which speaks of searching for chometz with the “light of the eyes” (see there), destroying the chometz in one’s heart, and other awesome tikkunim that are bound up with the Redemption and Beis ha-Mikdash.
(Rabbi Shmuel Horowitz, editor of Rabbi Avraham b’Reb Nachman’s Yemei T’la’os [Jerusalem 1982, fifth edition] p. 41)

*

Reb Gedaliah had a large family and an extremely small home. Yet despite the challenges of operating within such circumstances, he remained calm and patient throughout the Pesach preparations, with tzelilus ha-da’as.
(Heard from Rabbi Elazar Kenig)

*

Reb Gedaliah showed great zehirus in all mitzvos de-rabbanan. Thus, he would not even drink water before bedikas chometz, even though this is halakhically permissible.
(Heard from Rabbi Elazar Kenig and Rabbi Yaakov Klein)

*

Reb Gedaliah did not use a feather and wooden spoon during bedikas chometz, but only a candle and a sheet of paper made into a cone to collect the ten pieces of chometz, etc. One year one of his children came back from kindergarten and gave him a wooden spoon for the bedikah.

However, he put it aside and did not use it, commenting, “Ich fier zach vie der Tate . . . I conduct myself like my father.”

(Heard from Rabbi Yossel Sofer citing his mother, Mrs. Mirel Sofer. The Gemara only discusses using a candle for the bedikah; see Pesachim 7b.)

*

Reb Gedaliah’s wife would place each of the ten small pieces of chometz on a piece of paper, and put them on the floor. Reb Gedaliah would collect them during the bedikah and put them in the paper cone, together with the candle to be burned in the morning.
(Heard from Rabbi Yossel Sofer citing his mother, Mrs. Mirel Sofer)

*

Reb Gedaliah was not extreme in his manner of performing the bedikah. For example, if a drawer was not normally used for chometz, he would just open it and quickly look inside. He told his children to clean out the pockets of their clothes during the day, and he did not inspect them at night.
(Heard from Rabbi Yossel Sofer citing his mother, Mrs. Mirel Sofer)

*

Reb Avraham Sternhartz used to fast all day on Erev Pesach and did not avail himself of the heter to make a si’um or attend one. This also had been the practice of his zeide, the Tcheriner Rov.
(Heard from Rabbi Elazar Kenig and Rabbi Avraham Shimon Burshteyn)

*

Rabbi Avraham Shimon Burshteyn remembered hearing that Reb Avraham had had an older sister who died young, and therefore he was not obligated to fast on Ta’anis Bekhorim; yet he did so anyway. Another possible reason for this stringency, he speculated, was that Reb Avraham wished exempt his bekhor, Reb Noson, during the latter’s childhood, and he simply continued to do so after Reb Noson came of age.

*

The Rav of Tcherin states that there is no special inyan in Breslov to bake Erev Pesach matzos, which entails many halakhic risks if conditions are not optimal. "However," he adds, "if one can do so properly and without great difficulty, mah tov u-mah na'im."
(See Si'ach Sarfei Kodesh IV, 257. However, Reb Elazar has a copy of an unpublished letter from Reb Noson asking for wheat in order to make Erev Pesach matzos. This was a custom of the Baal Shem Tov still observed in many circles; see Shivchey Baal Shem Tov [Avraham Rubenstein, ed.] 199; Siddur ARI Rav Shabsai, Seder Erev Pesach, et al.)

*

Reb Gedaliah did not bake Erev Pesach matzos. Moreover, he was particular not to use them, due to the halakhic problems surrounding them.
(Heard from Rabbi Yitzchak Kenig, Rabbi Chaim Man, and Rabbi Moshe Grinberger)

*

Sometime after chatzos, Reb Gedaliah would recite the letter of Rabbi Shimshon Ostropolier, printed in many editions of the Haggadah. He encouraged his talmidim to do so, as well.
(Heard from Rabbi Moshe Grinberger)

*

After Minchah, he would read recite the account of the Korban Pesach. This is the common minhag. It is possible that the nusach he followed was that of Rabbi Yaakov Emden’s Siddur. This was one of his favorite seforim, which he often reviewed at various times of the year.
(Heard from Rabbi Ephraim Kenig)

Rabbi Nasan Maimon in New York

received by email from Eric Fuchs

Arriving in New York on Sunday March 25th and staying until Tuesday April 3rd, Rabbi Maimon is one of the true pillars of the Breslev World. To contact him or find out where he is speaking, please call: 718 310-8932.

To listen to some of Rabbi Maimon's past shiurim online:

http://www.breslovtorah.com/maimon.html

Pesach Campaign Underway

As Pesach approaches, the Tsfat Breslov community needs your help. As you set aside tzedakah for "Kimcha D'Pischa," please have in mind the more than 100 needy families here who lack even the basics for Yom Tov.

http://www.nachalnovea.com/

When you declare at your Seder, "Let all who are hungry, come and eat!" have the satisfaction of knowing that you helped make this possible for these deserving families living in the Holy Land.

Israel’s Foreign Ministry to take control of Uman?

(c) Mordechai Zeitlin

From Breslov.org:

Reports from the Israeli Chareidi Press (Kikar Shabat News Service) indicate that the Israeli Government is negotiating a deal with the Ukrainian Government in regards to the administration of the Uman holy sites.

After attempts made by the State to bring the remains of Rebbe Nachman Za”l to Israel failed due to the protest of the Breslov Hasidim, Foreign Ministry officials are now attempting to come to an agreement where the Israel Government would provide security and essential services to the Chassidim, as well invest in upgrading the city’s outdated infrastructure. There is also a military airport nearby Uman which would be converted into an operational international airport.

Chassidim fear that this will result in the Holy Sites becoming a public tourist attraction, and may thereby detract from the spiritual atmosphere of Uman. Major meetings are due to be held between the Chassidim and Government authorities

May it be HaShem’s Will that whatever the outcome, we should see more Jews visiting and the holiness of the site being elevated, amen.

Occupy Charles Street

The Andy Statman Trio (Andy on mandolin and clarinet, Jim Whitney on bass, Larry Eagle on drums & percussion) will wrap up the season at the Charles Street Synagogue with Tuesdays and Thursdays through March 29th (followed by a two month hiatus).

Music at 8:30 (more or less). Herman pours libations. Guests when you least expect them.
53 Charles St @ West 4th in NYC's West Village

http://www.andystatman.org/
www.youtube.com/derechamuno
twitter: @rcanipper

check out the new two disk set "Old Brooklyn" (before it becomes the old two disk set of New Brooklyn): http://andystatman.org/The_Andy_Statman_Trio/Old_Brooklyn.html

New Series on "A Simple Jew" - Hisbodedus on Sefer Tehillim

(Picture by Yaakov Klein)

התבודדות על ספר תהלים

Blood Donation Needed - Binyomin Yehoshua ben Miriam Gitel

Received by email:

Our son, Binyomin Yehoshua ben Miriam Gitel, is battling cancer and is under the care of the excellent doctors at Memorial Sloan-Kettering. As part of his treatment, Binyomin receives numerous blood and platelet transfusions.

If anyone is able and willing to donate blood and/or platelets, please contact Esti Rosenbaum at Chai Lifeline who will set up an appointment with the hospital for you to donate.

Esti may be reached at 646-530-3507 or via email at erosenbaum@chailifeline.org.

Please feel free to forward this message.

Tizku L'mitzvos

Elie & Miriam Maron

Who Knows?

(c) Dovid Sears

Reb Noson, Sichos HaRan 279
From "The Tree that Stands Beyond Space"

"G-d is great"—indeed, " His greatness is unfathomable" (Psalms 145:3). Yet no one knows this at all. Amazing things take place in the world, various and diverse phenomena unfold without end, Creation is constantly changing, everything is constantly new and wondrous, and no one knows. One cannot even speak of this. However, each person according to the intuition of his heart can understand that he doesn't know anything at all. And this understanding remains far from the realization of "not knowing,"which is, in truth, the ultimate knowledge. For one has not yet scratched the surface of knowledge in the first place.

[However, this lack of knowledge has a positive side. Since we have no idea what G-d is doing in the world, we may expect G-d's deliverance at any moment.]

Rebbe Nachman had remarkable things to say about this: how a person should strengthen himself through this perception, and never become disheartened. No matter how far one may fall, one must never despair of crying out to G-d. For G-d is so great—whatever one's spiritual plight, He can turn everything to the good!

Weekly Breslov Classes in New York

This is an update about local Breslov classes.

Borough Park:

1. Men's Shiur in English (Likutey Halakhos) with Rabbi Eliezer Trenk on Tuesday nights, 8:30-9:30 PM. Refreshments served.

Please email Moshe Chaim at rmz7@optonline.net or call 347-686-4821 for information.

2. Men's Shiur in Yiddish with Rabbi Yitzchok Friedman, Wednesday nights, 7:45 PM. Breslov Shtibel, 5504-16th Ave, (corner 55th St). For those who cannot attend, the shiur may be heard live by calling: 718-855-2424 and press 1-6-1

Flatbush:

Breslov of Flatbush, 1909 New York Ave. Brooklyn, NY 11210 (718) 851-9332 or 1-917-803-4155 .
Men's Shiur (Likutey Moharan), English or Yiddish, depending on group, with Rabbi Avraham Moshe Wasilski, Thursday nights, 10:15 (approx. one hour).

Manhattan:

The Carlebach Shul, 305 West 79th St. often hosts guest speakers on Breslov topics. See
http://carlebachshul.org/UpSchedule/Institute.htm

Five Towns

1. Rabbi Symcha Bergman leads a weekly men's study group in Likutey Moharan, Far Rockaway. For more information, please email him at: symchab@hotmail.com

2. Rabbi Binyomin Tepfer gives a Likutey Moharan shiur for men under the auspices of Congregation Aish Kodesh. For more details, see http://www.aishkodesh.org/Shiurim.html

----------

If you know of another Breslov shiur in Greater New York that is open to the public, please let us know:

meoreiohr@gmail.com

Immortality

From http://compassionforhumanity.blogspot.com/
Rebbe Nachman of Breslov, Likutey Moharan 1:21, sect. 11-13, abridged

Although eternal life may be attained even in the present state of reality, it will primarily characterize the future, when spiritual knowledge will increase. At that time, everyone will know God—and, through this knowledge, everyone will be incorporated into the Divine Oneness. Then all creatures will live forever, like God. For by knowing God, everyone will be incorporated into Him, as the wise man remarked, “If I knew Him, I would be Him.”[1] This spiritual knowledge will be in the future, as indicated by the verse, “The earth will be full of the knowledge of God” (Isaiah 11:9). Because of this knowledge, nothing will be lacking. Thus, the Midrash states, “If you possess knowledge, what do you lack? And if you lack knowledge, what do you possess?”[2] Everything will be completely good.

Even non-Jews will know God through this increase in spiritual knowledge, each person according to his own level and to whatever extent he exerted himself to serve God in this world. This is implied by the prophet’s metaphor that the future knowledge of God will be like “the water that fills the sea.” The sea is one; yet, due to the ocean’s floor, it is deeper in one place than another. Thus, it shall be in the future: the depth of each person’s knowledge of God will vary according to the nature and extent of his previous efforts in Divine service.

All of humanity then will live forever, for the knowledge of God will be revealed, and everyone will be incorporated in the Divine Oneness. Thus, on the verse, “On that day God will be One and His name One” (Zechariah 14:9), our Sages ask, “Is He now not One? But presently the blessing we recite upon hearing bad news is: ‘Blessed be the True Judge,’ whereas upon hearing good news we say: ‘Blessed is the Beneficent One, Who does good.’ However, in the future world, the latter blessing will be said at all times.”[3] This is because in the future, when knowledge (da’as) is revealed, it will be known that evil does not really exist; rather, everything is good, and everything is one.

Even the experience of exile is only due to our lack of spiritual knowledge. As the verse states, “Therefore have I exiled My people, who have no knowledge (da’as)” (Isaiah 5:13). This is also why the redemption from Egyptian bondage came through Moses. [Since Moses was the greatest of the prophets,] he personified the aspect of knowledge. Thus, it is written, “You will know that I am God, Who brings you out from under the subjugation of Egypt” (Exodus 6:7). For the main redemption is attained through knowledge.

________________________________________
[1] Kuzari 5:21. In its original context, this aphorism underscores God’s unknowability. Here, Rebbe Nachman uses it to make the converse point.
[2] Vayikra Rabbah 1:6.
[3] Pesachim 50a.

The Baal Shem Tov on Equanimity

From “The Path of the Baal Shem Tov,” pp. 47-49. Footnotes have been omitted for this online version.

Equanimity / Hishtavus

“I have placed (shivisi) God before myself continually” (Tehillim 16:8). “I have placed (shivisi)” is related to the word hishtavus, equanimity. Whatever happens to a person should be the same to him, whether others praise or disparage him; and this rule applies to all things. When it comes to eating, it should make no difference whether one eats tasty foods or otherwise. Everything should be the same to him, since the Evil Inclination has been completely renounced. In all circumstances one should say, “Does this not come from Him, may He be blessed? And if this is meet and proper in His eyes, should it not be acceptable to me?” One's efforts should be entirely for the sake of Heaven; but whatever happens should make no difference from one's own standpoint. This is a high spiritual level (Tzava'as HaRivash 2).

*

The Baal Shem Tov stressed the great importance of equanimity (hishtavus). That is, it should make no difference whether one is taken to be an ignoramus or an accomplished Torah scholar. This may be attained by continually cleaving to the Creator-for due to his deveykus, there is no possibility for a person to consider what other people think. Rather, he should continually endeavor to attach himself Above to God, may He be blessed (Tzava’as HaRivash 10).

*

One should think of himself as belonging to the Upper World; then all those who dwell in this lower world will make no impression upon him. For this whole world is like a mustard seed in comparison to the Upper World. The love or hatred of others should be the same to him, for it amounts to nothing.

Likewise, one should not heed in the least the desires of one's impure body, which the Tikuney Zohar (Tikkun 21, 48b) compares to the leprous skin of a snake (Tzava’as HaRivash 6).

*

One should make himself as if he does not exist, as the Gemara states, “Rabbi Yochanan taught: The words of Torah cannot be fulfilled except by one who makes himself as if he does not exist. Thus the verse states, ‘And wisdom -- from where (ayin) does it come?’ [Or, alternatively, ‘And wisdom comes from Nothingness (ayin).’]”

This means that one should think that he does not exist in this world at all—so what difference does it make if he is important in the eyes of others? (Tzava’as HaRivash 53).

*

When one speaks words of Torah with others, he should first bind himself in thought to the Creator, may He be blessed. He should also contemplate that the soul of his fellow is similarly bound to the Creator, for all men live only because of the shefa (abundance) which God imparts to all creatures.

One should think, “I am speaking only before the Creator, may He be blessed, in order to gratify Him. I am not performing for my fellow men—for what difference does their praise or blame make to me?” (Tzava'as HaRivash 93).

*

In everything one does, his only purpose should be to gratify the Creator, and not to serve himself in the least. Even the desire to experience delight in the act of Divine service is a form of serving oneself (Tzava'as HaRivash 11).

*

The Gemara states: “Many attempted to conduct themselves like Rabbi Shimon bar Yochai but were not successful” (Berakhos 35b). This means to say that they wanted to mortify themselves in order to reach the spiritual level of Rabbi Shimon bar Yochai, and that is why they were not successful. One's only intent in Divine service should be to gratify the Creator alone, not to attain a lofty spiritual level (Tzava'as HaRivash 47).

Breslov Shtibel of Borough Park Purim Zmanim

Minchah Ta'anis Esther: 5:35

Ma'ariv: 6:45

Megillah Reading following Ma'ariv

Shacharis (Vasikin): 5:30 AM

Netz HaChamah: 6:18 AM

Se'udah right after davening!


Minchah 2:31:58 seconds

Location: Breslov Shtibel

5504 16th Ave

A freilicher Purim!

Purim Schedule

1909 New York Ave. Brooklyn, NY 11210 (718)851-9332

Purim Schedule
Wednesday - March 7
Fast Starts - 5:08 A.M.
Machtzis Hashekel/Matanos Levonim
Maariv - Megillah 6:30 P.M.
Fast Ends - 6:40P.M.

Thursday - March 8
Shacharis – 8:00 A.M.
Megillah - 8:40 A.M.

בשמחה מרבין אדר משנכנס

Why the Earth is Round

From Compassion for Humanity in the Jewish Tradition, p. 24

God transcends and encompasses the universe; at the same time, God imbues the universe with life. In truth, everything that exists possesses the ability to recognize the Creator according to its nature and spiritual level: living beings (whether or not they possess the faculty of speech), vegetation, even inanimate objects. Every creature longs for God, and God cares for every creature. Therefore, God made the earth a sphere, to teach us that all the earth's inhabitants should feel equally close to Him (Rabbi Chaim ibn Attar, Ohr HaChaim, Genesis 2: 1).

Purim Campaign - Nachal Novea Mekor Chochma

Received via e-mail from Nachal Novea Mekor Chochma:

If your Yom Kippur was not so uplifting this year, Rebbe Nachman of Breslev will show that the upcoming day of Purim can turn everything around. This is because, according to Rebbe Nachman, Purim is on an even higher level than Yom Kippur.

On Yom Kippur we abstain from all worldly pleasures to ascend and become close to Hashem. It is the opposite on Purim, since specifically through our drinking and rejoicing, Hashem descends to us. His Divine Presence reaches down to the lowest depths and touches everyone.

Fulfilling the special mitzvah to drink wine in a holy mindset—to simply be able to merge with our Creator, it is possible to achieve an even higher level than on Yom Kippur. Because of this, Rebbe Nachman says to abandon all negativity and be very happy on Purim, and rejoice with Hashem. Our job is to have simple faith in Hashem and believe in His holy tzaddikim.

Prepare for this special day and beg the Almighty to help us take full advantage of the holy opportunity on Purim.

PURIM SAMEACH,

Rabbi Efraim Kenig & Rabbi Yaakov Klein

Around the Town on Purim

PURIM SAMEACH!!

Here's what Jewish Music Cafe recommends if you're around the Park Slope area this Purim......

..WEDNESDAY EVENING..

Mregillah reading with Rabbi Finkelstein of the new Prospect Heights Shul Kehillah, a very cool new community that's really taking off in the Slope!

After that we'll head over to the amazing yearly Iyyun Purim party with Rabbi Pinson, definitely not to be missed. Pey Dalid in the house providing top notch music vibes as usual...I'll be joining the jam too... bring an instrument!
More info below.....

Later we want to drop by the Chevra Ahavas Yisroel Purim Party where Rabbi Kirschenbaum of Kol Yisrael will be welcoming y'all, cool party, great people.


..THURSDAY DAY..

Sign Up and Join Us for a Fun Purim Seudah and Party!

Rabbi Tzvi Mandel of Kahal B'nai Yisrael (good friend of Rabbi Shlomo Carlebach z'l, served as Rabbi of the Carlebach Shul), Jewish Music Cafe and the Bruce Parness Band are hosting a grand Purim Seudah and Party at Sasson V'Simchah on 1223 Coney Island Avenue, Brooklyn, NY 11230 (near Ave. H)

Festivities Start at 4pm
Cover $30
Specify if you want Chicken/Fish or Veggie Meal.
Price includes Soft Drinks....
BYOB Mevushal wine etc.
Discounts for Kids and Families Available.
Music by The Bruce Parness Band and Special Guests.
We need 75 people to confirm to make this happen!

RSVP by Sunday to purim@jewishmusiccafe.com

Email us if you would like to sponsor this event.

Purim Night Megillah Reading

Rabbi Finkelstein and The Prospect Heights Shul Kehillah
Megillah reading with a festive break-fast.
Wednesday March 7th at 6:30 pm
at the
Brooklyn Society for Ethical Culture
53 Prospect Park West

A Purim Tish with Rav Pinson

Wednesday evening, March 7th at 6:30 pm

Live Music with Pey Dalid! Roots, Rock and Reggae!
Soulful/ Rap with the hottest Jewish musicians
Bring your Instruments and join the Jam
Every Flavor Hamentash!
Lavish PERSIAN! Buffet!
All you can drink L’chaim’s all night!
Bar with specialty drinks for Sale – proceeds to go to the New IYYUN Center!
Deep, Soul Stirring Purim Tish with Rav Dovber Pinson!

Cover: $20

At the IYYUN Center
In the heart of Brownstone Brooklyn
452 Union Street, corner of Bond St

The Chevra Ahavas Yisroel Purim Party

Wednesday, March 7, 2012 at 6:00pm until Thursday, March 8, 2012 at 6:00am

Cong. Kol Israel across from Franklin Park, 603 St. Johns Place

Chevra Ahavas Yisroel and Cong. Kol Israel Present:

This party is being sponsored by our new best friends at Lost Tribes Beverages! They make very nice beers. It would do you well to purchase some. L'Chaim!

6:20pm MAARIV
6:30pm MEGILAH READING

7-8:30pm CHILDREN'S PROGRAM:
* ARTS AND CRAFTS
* PRIZES
* COSTUME CONTEST

7pm PARTY:
* LOUD MUSIC
* BAR
* DANCING
* GOOD FOOD
* GOOD FOLK
* ALL NIGHT LONG
* AT LEAST UNTIL 6am IF NOT LATER
* MUST BE 21+ TO ENTER (sorry everyone else)

ENTRANCE:
$15 GRATEFUL YIDS
$20 RESERVE ONLINE IN THE LINK (ends March 4th)
$25 AT THE DOOR
(entrance fee includes 2 free drinks)

GOOD PURIM GOOD PURIM!

A Few Short Teachings

A Few Short Teachings
From the Breslov Research Institute Likutey Moharan, Vol. XI
Translated by Rabbi Moshe Mykoff
Annotated by Rabbi Chaim Kramer (see original)

Likutey Moharan I, 196

"When you pray, Al Taas Tefilatkha Keva (do not make your prayer routine), but compassionate pleas and entreaties [before the Omnipresent One]" (Avot 2:13).

It is forbidden for a person to be obstinate about anything. That is, in his prayer, it is prohibited to stubbornly insist that the Holy One must fulfill his request. This is like taking something by force, by robbing it.

Rather, a person has to pray and beseech God with compassionate pleas and entreaties. If God gives it, He gives it; and if not, not. This has been brought elsewhere.

This is the explanation of "do not make your prayer keva (routine)." The term KeVa connotes "stealing," as it is written (Proverbs 22:23), "and KaVA (rob) the life of those who rob them.”

That is, no matter what a person requests—be it livelihood or children or other needs—it is forbidden for him to stubbornly insist and be obstinate in his prayer; that God must fulfill his prayer. For this is a "keva prayer"—he takes the thing by force, by robbing it. Rather, as explained above, he is to pray "compassionate pleas and entreaties.”

Likutey Moharan I, 203

From women's conversations it is possible to know the status of the Shekhinah (Divine Presence)—i.e., how She is faring at that time. This is what is written about Mordekhai (Esther 2:11), "He would daily walk about in front of the harem courtyard to find out how Esther was faring." Esther is the Shekhinah. Mordekhai would comprehend this—to know how the Shekhinah was faring—from the "courtyard of the harem," i.e., through their conversations.

Likutey Moharan I, 210

By doing business honestly, a person fulfills [the mitzvah of] "You shall love [God]" (Deuteronomy 6:5). As our Sages, of blessed memory, said: "You shall love"—Heaven's name should become beloved through you (Yoma 86a).

And when a person fulfills "You shall love," his livelihood is without struggle or toil. As our Sages, of blessed memory, said: "A person's livelihood is as difficult as splitting the Red Sea" (Pesachim 118a). Splitting the Red Sea was in the merit of Avraham, aspect of "And you shall love." As our Sages, of blessed memory, said: "The sea returned just before morning" (Exodus 14:27)—this is the morning of Avraham (Zohar II, 170b).

Thus it is that when morning, the aspect of Avraham-- love-- arrives, the difficult becomes relaxed. For until the morning, splitting the Red Sea was difficult for Him. From this we may conclude that by doing business honestly, a person is linked to the aspect of "And you shall love"/Avraham, and as a result he has no difficulty earning his livelihood.

Likutey Moharan I, 222

A person needs to be cheerful always, and to serve God cheerfully. And even if he occasionally falls from his level, he has to strengthen himself with earlier times, when some small measure of light did shine on him.

This is as we see, that a number of blind people hold on to someone who is not blind, trusting him and following him. In addition, the blind man trusts his cane; he follows his cane, even though he does not see at all.

All the more so, a person ought to follow himself. That is, since in earlier times [the light] shone for him somewhat, and he strengthened himself and stirred his heart for God, even though now he has fallen from this and his eyes and heart are closed, nevertheless, he should hold on to those earlier times and follow them. That is, just as then he stirred his heart to strengthen his service of God, so too now, he should strengthen his heart greatly and follow the arousal and shining that he had then, even though now he has fallen from it. Until after a short while, God helps him and God's light again shines on him. Amen.