What is the “Self?”

Photo (c) Dovid Sears 2011

Some Speculations by Dovid Sears

In the Introduction to the Tikuney Zohar, the Prophet Elijah describes how the various sefiros (Divine powers) correspond to the human form (“chesed / kindness is the right arm, gevurah / might is the left arm,” etc.), and then states that nevertheless G-d transcends them all, as well as all Divine Names: “There is none who can know You at all… Each sefirah has a specific Name… However, You have no specific Name, for You permeate all Names, and you are the perfection of the all (‘shelimu de-khulhu,’ in Aramaic)…” The Tikuney Zohar concludes that all powers and emanations, and all Divine Names, are related to the world and therefore limited, while the Divine Essence is indescribable and beyond all limitation entirely. (Also see a similar teaching from the Baal Shem Tov cited in Ohr ha-Meir, Shoftim, that G-d’s “true greatness” transcends His Essential Name [YHVH], which exists only for the sake of creation.)

This may be related to a cryptic statement of the Rebbe preserved in Reb Avraham b’Reb Nachman’s Chokhmah u-Binah (printed in Kokhvey Ohr and Siach Sarfey Kodesh I, 413): “Ich hobb shum nomen nisht—I have no name whatever.”

That is, just as Hashem transcends all Names and Divine manifestations, so does the tzaddik transcend his own “personality” and presence in the world. The essence of being remains unmanifest and nameless.

The Rebbe also teaches that “the name is the self.” Thus, mesirus nefesh, which is usually understood to mean martyrdom or self-sacrifice, also may denote the defamation of one’s name (Likutey Moharan I, 260). Since the name is the “self,” it may be subject to defamation—or its opposite, glorification or adulation.

In Likutey Moharan I, 52 (“Ha-nei’or ba-Laylah”), the Rebbe outlines the path of hisbodedus and the spiritual realization or breakthrough that is its goal. He explains that in truth, everything proceeds from and is nullified within the Mechuyav ha-Metziyus (“Imperative Existent,” a term borrowed from Maimonides, meaning “Absolute Reality,” or the indestructible essence of being”—which is Divinity). In his recent collection of chiddushim and bi’urim on Likutey Moharan, “Mayim Amukim” (ad loc.), Rabbi Shmuel Moshe Kramer of Yerushalayim equates this with the mystical experience often related to the verse “Ein ode milvado” (Deut. 4:35, according to the interpretation of Shnei Luchos ha-Bris and the Maharal of Prague; also cf. Chullin 7b, Nefesh ha-Chaim III, 12-13, and elsewhere)—that is, despite all appearances, nothing but Godliness truly exists. On that higher plane, what names may we invoke? Who and what are we to invoke them at all?

Also in the above-mentioned Torah 260, the Rebbe describes the souls of Israel as “chelkey ha-Shekhinah / portions of the Divine Presence,” and individually with the phrase “chelek HaVaYaH (YHVH) mi-ma’al mamash … an actual portion of Divinity above” (which interestingly is also the language of the Tanya, as based on the 17^th century kabbalistic work, Shefa Tal). This seems to be a mystical reading of the verse from Deuteronomy, “chelek HaVaYaH (YHVH) amo… the portion of Hashem (YHVH) is his people…” If so, this “actual portion of G-dliness above” is who we really are, collectively and individually.

In Likutey Moharan II, 82, the Rebbe cites the retort of Moshe to the rebellious Israelites in the wilderness, “Vi-nachnu mah—and what are we?” The Rebbe interprets this as an expression of “no-ego,” no “self” to impose on others, or to defend from insult or opposition. (And he recommends this model to us all when we are faced with opposition and conflict.) Thus, the concept of a solid or fixed self is negated.

Elsewhere, the Rebbe describes both the tzaddik and the Jewish people as personifying the Divine Name (Likutey Moharan II, 66, 67). For as Chazal state, “Hashem meshutaf bi-shmeinu … G-d’s Name is bound up with our names” (Rashi on Numbers 26:5). Given this principle, it would seem that our names are somewhat provisional. And as the Tikuney Zohar observes, from the Divine perspective, Hashem transcends all Names.

Yet another relevant source is Sichos ha-Ran 40, a Chanukah teaching that I once translated for this website as “The Wheel of Transformation.” There, the Rebbe describes the Holy Temple as being like the dreidel or toy top which children spin on Chanukah, because it embodies the principle that everything in creation is constantly changing, and nothing retains any permanent existence. (See that teaching for how these symbols specifically connect.)

Toward the end of that teaching, the Rebbe mentions that the prima materia (“hyle”), which is the “nothingness” from whence all creation in all of its diversity comes forth, is called “chokhmah.” As in other kabbalistic works, he parses chokhmah as  koach-mah, the “power of nothingness?” This is the same concept as found in Torah II, 82, cited above, and Moshe’s rhetorical question, “Vi-nachnu mah? What are we?” (Meaning: “We are nothing.”)

Therefore, the Big Question is: what is the “self?”

And the person to whom this question expressly must be addressed is oneself—whoever that may be!

Breslov Retreat: A Shabbat of Inspiration and Connection

From Breslov.org:

Join us Thanksgiving weekend, Nov. 27-29, for an exciting Breslov Shabbaton, at the scenic SSJEC Retreat Center in Fallsburg, NY.

The program features:
 

• Inspiring lectures by Breslov Campus teachers, Chaim Kramer and Yehudis Golshevski, as well as other great teachers
• Joyful Breslov davening
• Delectable food 
• Relax at the heated indoor swimming pool and recreation room
• A special musical Melaveh Malka with Yehudis Golshevski for women

And much more.
 

VERY LIMITED availability!

Please contact me for more information or to reserve.

Worldwide Tikkun HaKlali - November 22

Rav Kenig Visits Monsey Breslov Yeshiva

Rav Elazar Kenig, Manhig of the Breslov community of Tsfat, shlit”a, recently visited the Breslov Mesivta Ha-Bachurim in Monsey. The Rav gave words of encouragement and awakening from the holy teachings of Rebbe Nachman, and expressed his enthusiam for the holiness and diligence in Torah study he saw in the yeshiva, which maintains strong bonds with the Breslov Gedolim in Eretz Yisrael (Rav Yaakov Meir Schechter, shlit”a, in particular). 

Rav Kenig stressed that the study of Gemara with Rashi and Tosefos is central to the spiritual path laid out by the Rebbe, and that it is a Kiddush Hashem to devote ourselves to “davening and learning and davening.” This is the main way to receive the light that the Rebbe wishes to transmit to us through his wondrous teachings. 

He also had high words of praise for the dedication and accomplishments of the yeshiva’s hanholah: the Geonim Rabbi Yosef Dovid Meilish, Rabbi Chaim Ber Sherrer, Rabbi Yitzchok Meir Miller, and Rabbi Yoel Shpitz, and gave his warm blessings to the yeshiva and everyone associated with it. 

Rav Kenig will spend this coming Shabbos in Montreal, returning to Monsey next week. It is not yet clear how long he will be staying here before returning to Eretz Yisrael.

Living like Sarah

From Reb Noson’s Likutey Halakhos, Hilkhos Tefillin 5:28

Translated by Dovid Sears

“And the life of Sarah was one hundred years, and twenty years, and seven years – [these were] the years of Sarah’s life” (Genesis 23:1). Our sages interpret this to mean that when Sarah was one hundred years old, she was like twenty [regarding innocence of sin]; and when she was twenty years old, she was like seven [regarding beauty] (Bereishis Rabbah 58:1, as cited by Rashi, ad loc.).  

For this is the the gist of attaining wholeness (sheleimus): one should begin to live again in every moment. Even when one reaches old age, it should be in one’s own sight as if he were entirely newborn, as if he had not yet begun to live and to serve G-d. One should always begin anew to live the life of divine service.

This is the paradigm of “when she was one hundred years old, she was like twenty, and when she was twenty years old, she was like seven” [and] “These were the years of Sarah’s life”—they were all equally good. For the older a tzaddik becomes, he still remains like an infant in his own sight, as if he were still a child. In this way, he contantly increases his divine service and merits to attain long life in truth. All of his days and years are years of true life, because he doesn’t lose a single day of his life without increasing in holiness and vitality. This is the meaning of the years of Sarah’s life were equally good, which is the aspect of long life.  

Rav Kenig in Monsey

Rav Elazar Mordechai Kenig, leader of the Tsfat Breslev community, will be arriving in New York this Thursday, Oct. 29, G-d willing. As in the past, he will be staying with the Klein family at 19 Briarwood Lane, Monsey, NY. Those who wish to consult him for advice or blessings may schedule an appointment through the Klein family: 845-425-6274. They should know if the Rav will be with them for Shabbos and be able to give more details about his immediate plans. He usually teaches while here in America, and speaks publicly during the Third Shabbos Meal. 

“Avraham Was One”

Hashmatah: Likutey Moharan Tinyana

The following teaching is not numbered, but was included by Reb Noson at the beginning of Likutey Moharan Part II (“Tinyana”), which he first published in 1811, the year after our teacher Rebbe Nachman of Breslov’s passing. Thereafter, the two parts were published together. We do not know why Reb Noson decided not to include this teaching in the sequence of the lessons, but we may speculate that by placing it at the beginning of Part II, he saw it as a general directive to all who would embark upon the path of Divine service.

This translation and original commentary (based on traditional sources) were authored by Rabbi Chaim Kramer and Rabbi Moshe Mykoff, as edited by Rabbi Ozer Bergman, for the Breslov Research Institute (BRI) English edition of Likutey Moharan, Vol. XII, pp. 2-5. We are grateful to the publisher for allowing us to post excerpts from this and other BRI books.

“Avraham Was One”

“ Echad hayah Avraham (Avraham was one)” (Ezekiel 33:24).

Avraham worshipped God only because he was “one”—because he considered himself alone in the world. He paid no attention whatsoever to people who turned him away from God and hindered him, or his father or others who would interfere. Rather, it was as if he was the only one in the world. This is the meaning of “Avraham was one.”

And it is the same for anyone who wants to embark upon the service of God. The only way for him to get started is by thinking that other than himself, there is absolutely no one else in the world. He should pay no attention to anyone who would hinder him, such as his father and mother, or his father‑in‑law, and his wife and children, or the like; or to the obstacles that he has from other people who ridicule, instigate against or obstruct his service of God. He has to be unconcerned with them and pay them no mind. Rather, he should adopt an “Avraham was one” attitude—as if he is the only one in the world, as discussed above.

COMMENTARY

Avraham was one. During the reign of King Tzidkiyahu, with most of the Holy Land in ruins, God sent the prophet Yechezkel to rebuke the Jewish people (Radak). Although the Jews were guilty of the atrocities enumerated (loc. cit.), they nonetheless considered themselves deserving of the Land. The full verse reads: “The Word of God came to me, saying, ‘Son of Man, the inhabitants of these ruins in the Land of Israel speak, claiming, ‘Avraham was one, yet he was granted possession of the Land. We are many; the Land has [surely] been given to us as a heritage.”‘ Commenting on this verse, Rashi cites Rabbi Shimon bar Yochai’s explanation of the Jewish people’s reasoning: Avraham was given only one mitzvah, circumcision yet he inherited the Land; we, who have been charged with numerous commandments, certainly have been granted possession of the Land.

Avraham worshipped God only because he was one ... alone in the world. Rebbe Nachman reads the words “Avraham was one” as alluding to what it was that enabled Avraham to stand up against an entire world of idolaters and proclaim his belief in the one, true God. In the context of our lesson, “Avraham was one” teaches that the first patriarch of the Jews saw himself as though he were alone in the world, as the Rebbe explains next.

Not his father or anyone else.... The Midrash teaches that Avraham’s father, Terach, was an idolater. After Avraham destroyed his father’s statues, Terach turned his son over to the ruler of the land, Nimrod, who had Avraham thrown into the furnace at Ur Kasdim for refusing to worship idolatry (Bereishit Rabbah 38:13). Despite great adversity, even the threat of death, Avraham was not swayed by those who sought to deter him from serving God. Rebbe Nachman explains that Avraham succeeded in overcoming all opposition because he paid no mind to everyone else—i.e., for him, it was as if these obstacles did not exist. It made no difference what got in his way; neither Terach’s power over Avraham as his father, nor Nimrod’s power over Avraham as the preeminent ruler of the region, could force him to be untrue to his belief.

And it is the same for anyone ... as discussed above. Rebbe Nachman now applies his teaching about “Avraham was one” to all those who desire to serve God and come closer to Him. Such a person must pay no heed to anyone who seeks to undermine his determination, whether through logical arguments or emotional pleas. This is true even of the opposition of those closest to him, including parents, spouse, children and in‑laws, all of whom believe they have his best interest at heart. The most important thing in life is serving God. One’s spiritual attainments are the only things that remain with a person after passing from the world. Therefore, the Rebbe teaches, a person has to adopt an “Avraham was one” attitude, as if he is alone with God in the world. Only this will enable him to “inherit the Land”—i.e., attain the World to Come.

In Likutey Tefilot, Reb Noson links this teaching with the words of the psalmist: “I look to the right and see no one who knows me. I have nowhere to escape, no one who looks out for my soul. I cried out to You, 0 God! I said, ‘You are my refuge, my portion in the land of the living...’ “ (Psalms 142:5‑6). Reb Noson writes that not a day goes by without a person encountering some new obstacle to his devotions and fresh opposition to his worship of God. Let him pray that he not to be influenced by these hindrances or pay them any mind, and let him plead for mercy and assistance in overcoming all challenges to his following the true path to God (Likutey Tefilot I, #149).

Once, while discussing Avraham’s burning desire for God, Reb Noson said that Avraham was not only the first to reveal God in the world but also die first to serve Him with such intensity and sincerity. Hearing this, a disciple sitting nearby groaned. “How can we ever attain such a burning desire?” he wondered aloud. Reb Noson rebuked the disciple, saying, “You also have such a heart! But you don’t make it ‘hearty’ enough!” Reb Noson’s point was that everyone has free choice; there is no one who is not free to strive for the highest levels. This is as our Sages teach (Tanna d’Bei Eliyahu Rabbah #25:2): A person must always say, “When will my deeds reach the level of my ancestors’ deeds?” (Magid Sichot).

A different time, to prove a point he was making, Reb Noson brought an example from the patriarch Yitzchak. His interlocutor objected that this was no proof, for Yitzchak’s righteousness was beyond human comprehension and comparison. “What do you think,” Reb Noson countered, “that Yitzchak did not have an evil inclination which he had to overcome? If he didn’t, he could never have become Yitzchak!” (ibid.).

“Lekh Lekha … Go to Yourself!”

Excerpt from Likutey Halakhos, Hil. Geneivah 5:7-8

Translated by Dovid Sears (unedited)

The verse states, “Go to yourself” (Genesis 12:1)—“yourself,” specifically. All your goings and travels [ultimately] should be unto yourself alone; that is, to the essential point of truth, which is your inner core and being. 

For the “real you” is the holy soul within; this is what constitutes the “whole man,” as is written in various holy books and cited [by Rebbe Nachman] in Likutey Moharan I, 22. When the term “I” is used, it denotes the essence of the soul, because the body is called b’sar ha-adam, a person’s flesh, whereas the soul is a “portion of Divinity Above” (Shefa Tal, beginning; Likutey Moharan I, 260; et al.). This is particularly so of the souls of Israel, who originate with Avraham, and about whom it states that they are “entirely true seed” (Jeremiah 2:21).

Thus, “lekh lekha” means to go to your essence: to the essential truth within, which is rooted in your very being. Only this is called “I” when a person refers to himself, and only this is meant by “you” or “yourself” when one speaks with another. All of your goings, physically and spiritually, should lead to yourself, i.e., to the point of truth that lies within. And you must pay no heed to the blandishments of falsehood that darken the faces of creatures, so that it is extremely hard to stand up to them unless one takes pity on himself by constantly seeking the truth and not fooling himself.

The verse continues: “Go to yourself [more literally, ‘betake yourself’], from your land, from your birth place, and from your father’s house…” Because all sorts of darkness and lies come from “your land”; that is, from the city and country where you were raised. For as is known, the klippah (shell or husk) precedes the [development of] the fruit. And in every land and locale, even though much good may be found there, there is nevertheless much darkness that occludes the truth. In every land the masses of people pursue material desires—wealth and honor in particular—as if this way of life had been commanded at Sinai, heaven forbid. You must distance yourself from this [environment], leave “your land” and go to yourself, which is the point of truth within yourself. If you fix your gaze upon the truth, you will understand well that [the pursuit of such desires] is not the way to reach the ultimate goal, the World to Come.

Likewise, “your birth place”—you must leave the evil and darkness within that is associated with your birth, as the verse states, “Behold, I was born in sin…” (Psalms 51:5) and “They and their fathers…” (Genesis 42:35, as interpreted homiletically in Likutey Moharan I, 10, sec. 4).

“And from your father’s house”—this is one’s family. For there is all sorts of nonsense and falsehood that clings to a person from the side of his family, [for example, the delusions of those] who take themselves to be of prestigious lineage, as if all of the honor in the world were due them, and other such foolish ideas and confusions. Concerning them all, G-d commanded that one go forth from them “to yourself,” specifically—to the inner point of truth.

Then one will arrive at “the land I shall show you”—which is the Land of Israel—“and I will make you into a great nation.” This is what is meant by the “G-d of Avraham,” who personifies the perfection of prayer and faith, [and of whom the verse states,] “And through him shall be blessed all nations of the earth” (Genesis 18:18). [Prayer and faith] are an aspect of the miraculous. And all of this is attained through truth.

This cannot be fully explained in writing; however, everyone who desires the truth will understand. For it already has been explained in [Rebbe Nachman’s] words that the obstacles created by other people can be worse than those of the Evil Inclination, as stated in his holy talks; see there. It is bad enough that there are obstructers who are evil-doers or people of little worth or scoffers, who stand in the way of truth with their words. But even G-d-fearing people sometimes are able to confuse a person with their advice, that what he is doing is not good or appropriate for him. There are many ramifications of this, beyond count. Therefore, one who desires in truth must be careful to direct himself to the essential point of truth within himself, according to his true needs. This is the meaning of “go to yourself,” specifically.

This is reflected in [Rebbe Nachman’s] story, “The Simpleton and the Sophisticate,” when the Simpleton says, “This is his work, and this is my work,” [rather than compare his shoes, despite their imperfections, to the those of another craftsman. He is inner-directed, and not competing with others, or dependent on their approval]. Therefore, one must pray and speak to G-d at length, with words of truth, until one merits to draw nigh to the absolute truth constantly, and thus attain all of the above.    

Breslov Day of Learning NYC

(Click on image to enlarge)

New Breslov Shiur at The White Shul

Abba Richman's Photos of Uman

One of the special treats of going to Uman for Rosh Hashanah is seeing old and dear friends -- and for me, Abba Richman is at the top of the list. 

Abba is a wonderful photographer (and book designer), whose 2014 Uman photos may be sampled here. 

We look forward to seeing the new ones from this past Rosh Hashanah. And we wish Abba a refuah sheleimah for the cold he caught this year -- an inevitable hazard of all those planes and crowds -- and which I inherited once we got back to New York... DS

On another website, Abba writes:

"I was born in the UK and have been living in Israel since 1967. I studied Graphic Design and Photography at the Bezalel Academy of Art and Design in Jerusalem. 

"My waking hours are spent in front of a computer (far too much) photographing for a living (trying to), photographing for pleasure (not enough), teaching photography (love it) and as a volunteer Magen David Adom Medic/Ambulance driver (sorry, no pictures). 

"There is nothing to be invented in the visual world, it's all there and been photographed a million times. I don't photograph glorious sunsets, fantastic landscapes, flowers, pets or beautiful things (or people). I find myself again and again looking at ordinary everyday things, at rubbish,  backyards, at the man in the street, looking at things really close up and trying to find beauty in their colour and form. Sometimes I find that beauty, more often I don't. Now and then I am satisfied with what I have photographed, occasionally very satisfied, and sometimes well, I just start again and keep on looking.  In my search I constantly thank God for giving me the eyes to see. 

"I live in Efrat a small township near Jerusalem, with my wife Liliana. We have six children and 16 grandchildren."

Rabbi Avraham Yehuda Jakubowicz zatzal

We are saddened to announce the passing of Rabbi Avraham Yehuda Jakubowicz (pronounced “Yakubovitch”) of Toronto, one of the most loved and respected Breslov elders. 

He was 93 years old, and leaves a family of bnei Torah v'anshei maaseh.

Rabbi  Jakubowicz, of blessed memory, was born in Toronto, where his parents had emigrated from Poland after World War I. As a youth, he studied at Yeshiva Chofetz Chaim in New York. He also had close family ties to the Modzitzer Rebbe (the Imrei Shaul), and through Modzitz he met the devout Polish Breslover chassid, Rabbi Baruch (“Beirich”) Rubinson, zatzal, one of the leading members of the post-World War II New York Breslov kehillah. He once remarked, “From the day I came close to Rebbe Nachman I have been happy!”

He also had a close relationship with the Breslover kabbalist Rabbi Shmuel Horowitz, zatzal, who penned most of the letters subsequently published in “Michtevey Shmuel” to him.

Rabbi Jakubowicz was renowned for his hachnosas orchim, and his home was open to guests of all sorts, including Gedoley Breslov such as Rabbi Elya Chaim Rosen and Reb Noson Zvi Kenig, zikhronam levrakha. He was also a co-founder of a tzedakah organization for the benefit of poor families in Eretz Yisrael.

May he be a meilitz yosher for his family and for all Klal Yisrael.

Reb Avraham’s Arrival in Eretz Yisrael

Otzar Nachmani # 224

Collected Talks of Rabbi Nachman Burstein, zatzal

Translated by Dovid Sears (unedited)

Posted in honor of Reb Avraham Sternhartz’s yahrtzeit, 20 Elul.

I heard the following from the chassid [of our community] in Jerusalem, Reb Shmuel Shapiro, zatzal. It is known that our master, Rabbi Avraham Sternhartz, zatzal, arrived in Eretz Yisrael on Rosh Chodesh Adar 5696 (1936), and this was the occasion of great rejoicing for all Breslover chassidim. They had already heard of his reputation long before, and knew that he was a towering figure, an expert Rav (halakhist), Chazan (prayer leader) and Sofer (scribe).

On Zayin Adar, the yahrtzeit of Moshe Rabbeinu, the “Raya Mehemna (faithful shepherd),” it was customary [for Breslover chassidim and others] to travel to Meron, the site of the “holy of holies,” the burial place of the G-dly Tanna Rabbi Shimon Bar Yochai, may his merits shield us. Therefore, they impored our master [Reb Avraham] to lead the journey to this holy place. The Breslover chassidim were aroused to travel with him and also to spend Shabbos there; even those who were not accustomed to travel, as well as many others, came along.

This is what Reb Shmuel [Shapiro] told me: “It was a radiant Shabbos! Reb Avraham davened sweetly and stirringly, with a strong voice, leading almost all the Shabbos prayer services inn the cave near the holy tziyyun (grave site). He presided over Shaloshudes (the third meal), which was held in the old age home (now the site of the yeshivah overlooking the tziyyun), and Reb Avraham taught a lesson [from Likutey Moharan] that was astounding—it was a marvel to hear!

“This was the first time in my life that I heard such deep Torah delivered with such sweetness. His teaching was extraordinary (“oiser-geveintlakh”). Everyone there was deeply moved by his davening and learning; he infused us all with new life and a new spiritual awakening. His smiling face as he spoke such sweet words with the chassidim made a profound impression on us all. Everyone kept speaking about that Shabbos. In short, it was a radiant Shabbos, and the feelings we experienced are impossible to communicate. But it was a radiant Shabbos!”

Thus did Reb Shmuel describe that Shabbos, repeating his conclusion again and again.

Otzar Nachmani # 224

I also heard from Reb Shmuel Shapiro, zal, and also from my father and teacher [Rabbi Moshe Burstein, zal], that when [Reb Avraham Sternhartz] was in Meron at that time, he spoke of how fitting it would be for us to gather there for Rosh Hashanah, due to the great holiness of the place and the inspiration experienced there, which was akin to the Rebbe’s holy tziyyun in Uman.

Moreover, [in the synagogue and courtyard beside the tziyyun of Rabbi Shimon Bar Yochai] there was enough space for all of the Breslover chassidim in Eretz Yisrael to gather together. And when all of our brothers would pray together at this sacred site, binding ourselves to the Rebbe, there surely would be a great hisorerus (awakening), far beyond what would be the case elsewhere. For Rabbi Shimon Bar Yochai was an “awakened holy one” (Daniel 4:20), as the Rebbe revealed [in in the lesson “Lekhu Chazu” at the beginning of Likutey Moharan]. And the power and merit of Rabbi Shimon would prompt the fervor, deveykus (cleaving to Hashem) and purification of the mind necessary on the Yom ha-Din [“Day of Judgement,” which is Rosh Hashanah]. [Reb Avraham] cited various allusions to this (as already has been published in his treatise, “Amaros Tehoros”). 

However, this was not fulfilled until Rosh Hashanah 5701 (1940), due to the Arab pogroms that broke out at that time, beginning on Chol ha-Moed Pesach that year [5696 / 1936]  and continuing until 5700 [1939-1940]. It would have been mortally dangerous to gather in Meron, which was in a predominantly Arab region.

Similarly, the chassid Reb Yonah Lebel, zal, told how our master [Reb Avraham], soon after his arrival in Eretz Yisrael, spoke at length about [our praying in Meron on Rosh Hashanah], since we were unable to travel to Uman for the holy Rosh Hashanah gathering. And there [at the tziyyun of Rabbi Shimon] he sensed something like the aura of Uman.

Siyum of Likutey Moharan in Tsfat

More pictures here.

Niggunei Breslov - Rabbi Nachman Burstein

Rabbi Chaim Kramer: Why Would Someone Convert To Judaism?

From Breslov Research Institute:

What is it that compels a non-Jew to join the ranks of the Jewish People? After all, the media takes a joyride by demonizing Israel and the Jewish nation. Why make a conscious decision to become a Jew?

Many teachings found in our writings actually marvel at the qualities it takes to make such a bold step.

Nowhere in Chassidic discourses can we find the abundance of material addressing this idea as in the writings of Rebbe Nachman of Breslov.

Read the whole article from Rabbi Chaim Kramer's here.

“Shema Yisrael”

Otzar Nachmani # 230

Collected Talks of Rabbi Nachman Burstein, zatzal

Translated by Dovid Sears

Dated: Tuesday, Parshas Beshalach 5763 / 2003

[Reb Nachman Burstein writes:]

On the previous Shabbos, Parshas Bo, my grandson entered into the bris of Avraham Avinu, a”h, at the Breslover Synagogue in Me’ah She’arim [Jerusalem]. And on that very day a chiddush, a novel insight, occurred to me, through the kindness of Hashem.

It is customary that as soon as the infant is brought to the bris, he is transferred to his father’s arms, and while holding the infant, the father calls aloud, “Shema Yisrael, Hashem Elokeinu, Hashem Echad!”

This corresponds to the well-known teaching of Reb Noson that the entire celebration and purpose of a Jewish wedding is that another Jewish soul should come to the world and declare every day, morning and night, “Shema Yisrael…!”—thus to magnify and sanctify the great Name of the Blessed One.

This is why the father calls out in public, “Shema Yisrael…” while holding the infant, specifically. In this manner he shows that the child was born in order to say “Shema Yisrael…” And since the child is still unable to speak these words himself, his father does so in his place.

“Mesirus Hatenu’os”

Photo by Boogie ("Everybody Street")

Otzar Nachmani , sec. 219

Collected Talks of Rabbi Nachman Burstein zatzal

Translated by Dovid Sears

The following describes a Breslover practice that reflects the acknowledgement of hashgacha pratis (divine providence) in every detail of our lives. Please see the sources in Sichos ha-Ran that the author cites. This strengthens a person’s ability to “go with the flow” in all aspects of daily life. DS

I heard from many Breslover Chassidim, and in particularlar from Reb Yankel Melamed (Rabbi Yaakov Kalmanovitch of Yerushalayim), zal, that it was customary to “give over” all of one’s movements and gestures to Hashem (“mesirus hatenu’os,” a practice the Rebbe describes in Sichos ha-Ran # 2 and # 238)—right after reciting “Modeh Ani” in the morning and washing their hands, etc.

This was the nusach [i.e., the basic verbal formula, more or less]: Ribbono shel Olam! Master of the Universe! I cast my burden upon You, and rely upon You alone. I entrust all of my movements this day, and all those of my children and whoever depends on me, as well as all of my conduct and all aspects of the entire day—that everything should be according to Your beneficent Will, in keeping with the view of our holy Rebbe, “tzaddik yesod olam,” the “flowing brook, source of wisdom,” Rabbeinu Nachman ben Feige, may his merits shield us, amen.

On Shabbos they would add “the entire Shabbos,” and on Yom Tov, “the entire Yom Tov.”

I also remember that the chassid, Reb Shmuel Shapiro, zal, used to recite the “giving over” of his movements before praying Ma’ariv. He would combine it with the prayer cited by the Bi’ur Halakhah (additional glosses of the Chofetz Chaim on Mishnah Berurah, Orach Chaim, sec. 3, re. the three prayers of thanksgiving) in the name of the Talmud Yerushalmi, that it is good to recite before Ma’ariv: May it be Your Will, our G-d and G-d of our fathers, that just as I was in darkness and You brought me into the light, so may You bring me from darkness to light… (see there for the full prayer).

Keep Dancing!

Otzar Nachmani #231

Collected Talks of Rabbi Nachman Burstein, zatzal

Translated by Dovid Sears

People often ask in amazement, “What’s with you Breslover Chassidim? You dance every day after davenning Shacharis and Ma’ariv. Today isn’t Purim or Simchas Torah, what are you celebrating?” We reply: There are many reasons for these rikkudim (dances).

1) Our Rebbe [Rabbi Nachman], of blessed memory, writes in Likutey Moharan (Lesson 10, “Vi-eileh ha-Mishpatim”), that through dancing and clapping hands, heaven’s harsh judgments are “sweetened”; see there at length. And many other lessons in Likutey Moharan discuss clapping hands during prayer (Lessons 4, 45, and 46). Therefore, we fulfill our Rebbe’s holy teachings. Indeed, Chazal state that [since the destruction of the Holy Temple] each day is more accursed than its predecessor, may the Merciful One save us (Sotah 49a). So it is urgently necessary that harsh judgments on the world be mitigated. That’s why we clap our hands during prayer, and right afterward, we dance: so that the harsh judgments on the world will be sweetened, as our Rebbe taught. Thus, all Breslover Chassidim fulfill his words in simplicity every day, including on Shabbos and Yom Tov and even during the Three Weeks [of mourning over the destruction of Jerusalem and the Holy Temple], except for the Nine Days. We believe with a whole heart that this truly has a great effect, and surely nullifies many harsh decrees on the world; Hashem derivers gratification from this (so to speak), and the divine wrath is assuaged.

2) Another reason for the rikkud after davening in the morning is so that we will begin the day bi-simchah—with joy. For our Rebbe said, “Mitzvah gedolah lihiyos bi-simchah tamid, it is a great mitzvah to be happy constantly!” And dancing makes a person happy.

3) By doing so, we demonstrate to Hashem that we are happy to get up in the morning and pray with a minyan—and we express this joy in a rikkud in honor of Hashem. This is also an expression of thanks for the kindness Hashem has done for us by restoring our souls that had been entrusted to His care during sleep. 

Reb Hirsch Leib Puts On His Talis

Otzar Nachmani 223

From the Collected Talks of Rabbi Nachman Burstein, zatzal

Translated by Dovid Sears (unedited)

Rabbi Levi Yitzchok [Bender] told me many times about the wedding of his brother-in-law, Rabbi Hirsch Leib Lippel, who was a spiritually elevated young man of handsome appearance, an expert Torah scholar and a devoted worshipper of G-d. [Reb Hirsch Leib] was one of the students of Reb Boruch “Getzeh’s,” who used to pray every day for hours on end, with intense fervor. [Reb Boruch] had suggested the marriage of Reb Hirsch Ber to his wife’s sister Reizel, a daughter of Reb Aharon of Kiblitch, who was no longer alive. The wedding was celebrated on Erev Shabbos following Shavuos in 5683 (1923).

Reb Levi Yitzchok related something remarkable about the wedding of this exceptionally devout bridegroom (“he-chasan oved Hashem”). On Shabbos morning, when the first worshippers came to pray in the Breslov Kloyz, as they entered the vestibule they were surprised to behold the bridegroom standing there with his talis on his shoulders, reciting with fiery emotion the words preparatory to the mitzvah of donning the talis: “Borkhi nafshi … Le-shem yichud…”

With deveykus and hislahavus (attachment to G-d and passion), he cried out in a thunderous voice, with deep yearning, “Hareini misa’tef… Behold, as I enwrap myself… so may my nefesh, ruach and neshamah (three levels of the soul) be enwrapped [in the divine light]… And just as I am enclothed by the talis in this world, so may I merit the spiritual ‘cloak of the rabbis’ in the Garden of Eden!” And so with fiery emotion did he recite the words, “Deliver my nefesh, ruach and neshamah and my prayer from the External Forces (‘chitzomim’)!”

Due to his emotional intensity, [Reb Hirsch Leib] was entirely unaware of the other worshippers who held back and stood behind him, not wanting to enter the Kloyz by way of the vestibule and possibly disturb his recitation of the “Le-shem yichud…” So they waited until he had finished reciting the blessing over the talis, “le-hisa’tef bi-tzitzis,” with awe and love. Only then did they enter the Kloyz to pray.

Reb Levi Yitzchok added that without a doubt, everyone in that exalted group experienced true feelings of teshuvah (return to G-d). For this made a powerful impression upon them all, since it was extraordinary to see a bridegroom on the morning after his wedding night, who nevertheless arose before dawn to begin the Shacharis prayer before the congregation arrived, and to fulfill the mitzvah of donning the talis with such fervor as this. Subsequently, when they began to pray, [Reb Hirsch Leib] prayed as if his heart were aflame, the like of which they had never seen. And afterward, on Motza’ei Shabbos, they held a Melaveh Malkah meal with “sheva brokhos” in honor of the bride and groom with great joy, happiness, dancing  and festivity, for many long hours, as befit a chasan such as this!