1. The Fight of Returning To G'd
2. The Advice of the Righteous
3. Meshiach
4. Escaping From Time
5. Today
6. The Gift of Forgetfulness
7. Forget the Past and Start Again
8. Hard Beginnings
9. Imprints of Holiness
10. Plain Talk With the Almighty
11. Finding the Divine Presence
12. A Time for Everything
13. Don't Give Up
14. Walking With G'd
15. The Prayer Pipeline I
16. The Prayer Pipeline II
17. Conclusion
18. Letters
19. Some Short Prayers
20. Ethics of Rabbi Nachman
Rabbi Nachman of Breslov once said: "If you believe you are capable of destruction, then believe you are capable of repair." [Likutei Moharon II; 112] If you delve deeply into this amazing insight, you will realize that it involves the entire foundation of repentance -- returning to G'd.
A tremendous feeling of heaviness and hopelessness fall upon the person who wants to return to G'd. These feelings arise so suddenly that one encounters great difficulty battling them. The fight is particularly hard for those who have already sinned by committing sexual offenses, by profaning the Shabbos, by eating non-kosher foods, or by falling in similar ways. The battle is even more difficult for those who led their lives contrary to the entire Torah. just when a spirit of holiness and purity inspire these people, caused by the righteous (explained later on), feelings of despair and hopelessness vigorously try to subdue this holy spirit of repentance. Thoughts of depression and despair bother them, they worry about the terrible spiritual harm their actions have caused, and their consciences give them no rest. The answer though, the true answer, are the words of Rabbi Nachman: "If you believe you are capable of destruction, then believe you are capable of repair." [Likutei Moharon II; 112]
Someone who returns to G'd is truly great, and his repentance is very precious to G'd. The sages of blessed memory spoke very highly of such people. In the Talmud; "Rabbi Abahu said, 'In the place the repentant stand, even the most perfectly righteous cannot stand.'" [Tractate Berachot 34b] In the Zohar; "Rabbi Yosie said, 'We were taught that the place assigned to the penitent in the next world is so high that even the totally righteous are not allowed to enter there. The penitent are closest of all to the King since they are more devoted and strive more intently to draw near to Him.'" [Zohar on Genesis 129a]. It is also brought in the Zohar; ". . . to the place reserved for the repentant, even the completely righteous cannot attain, since the repentant are established in an exceedingly high place." [Zohar on Leviticus 16b]
Why then do all of these feelings of despair attack a person who wants to return to G'd, as well as doubts and distractions? Rabbi Nachman said: "A person's intentional sins incite him to deny G'd." [Sefer HaMidot; Amunah 22]
Actually, G'd's Presence is never absent. Everything in the world is part of G'd's living force. The world of the minerals, the plants, all of the animals and mankind are all part of G'd's living force with which He has "Dressed Himself" G'd's "Clothes" are all of the creations of the world. The main purpose for which we are sent to the world is to reveal G'd's All Encompassing Presence. G'd Himself is found in every motion, fold, and detail of the universe. His Presence dwells among us and everything is composed completely of G'dliness.
However, if a person sins, he causes G'd to separate and hide His Presence from him. The person would then be compared to the poor, unfortunate people of whom the Prophet Isaiah spoke: ". . . but if, because of your iniquities, you separated yourselves from G'd, and because of your sins, He hides His Face from you, not hearing you. . ." [Isaiah 59:2] In other words, G'd becomes angry if we sin, and His Presence, [which is actually our faith in Him], would eventually depart from the world if we disregarded His Commandments.
The Sages said: "In the beginning, before Israel sinned, the Divine Presence directed everyone, as the Torah says: '. . . since G'd, your L'rd goes through the midst of your camp.' [Deuteronomy 23:15] After they sinned, the Divine Presence departed from among them, as It says: '. . . so He should not see an unseemly thing in you and turn away from you.' [Deuteronomy 23:15]" [Tractate Succah 3b].
The righteous of each generation beg G'd day and night to let His Presence return to the world. These righteous leaders struggle very hard, and they make tremendous self-sacrifice. They are extremely devoted in prayer, they often speak encouraging words of faith with others, and discover and reveal new concepts and ideas of Torah. Through their prayers and struggles, ideas of G'dliness regain clarity in the world, and the Jewish people who come from the same spiritual sources, return to G'd as they awaken from the darkness of their misunderstandings. As the righteous continue to serve G'd, more and more of the misunderstandings of G'dliness fade away. New clarity comes to the world, and more and more Jews wake up from their sleep -- realizing the need to return to G'd.
The righteous leaders, or Tzadikim, draw upon themselves G'd's great Light by being constantly aware of His Presence in the world. They even wear themselves out by traveling from place to place -- talking with many people, in order that others may benefit from their tremendous awareness of G'd. Many Jews are inspired to return to G'd upon hearing their teachings and even by merely being in their presence.
The Tzadikim even reveal concepts and ideas of G'dliness to sinners and transgressors. They explain to all how to return to G'd and how to fulfill the Torah even if they have already fallen, stumbled, or are just far away from G'dliness -- as each person knows in his own heart.
Even with the great light of the righteous guiding them, those who want to return to G'd have to endure very hard tests since the power of free choice is very great. Crooked ideas and past evils are easily awoken with their hearts -- even after they have seriously considered and understand the need of returning to G'd. These evils only come to confuse and distract, though. The test is even more difficult for the poor, misguided Jews who stumbled in sin with members of the opposite sex -- by committing adultery, by having relations during the woman's impurity, as well as for those who violated other prohibitions of the Torah. All of the evils which overpowered these people become aroused and irritated at their desires for repentance -- So it remains quite difficult for these people to actually repent.
These sinners, unintentional or otherwise, have crossed over the fences of holiness and purity which separate the Jews from the other nations of the world. They have assimilated among the other peoples of the world.
Questions and doubts constantly plague them, but when they seek G'd, the Satan, (or Evil Urge), reminds them of their sins making them feel bitter. The Evil Urge then challenges their belief in G'd with doubt provoking questions. If they leave these questions unanswered, they will feel guilty since they already realize it is correct to believe in G'd, and this is essentially what all of these questions are about. All of this only brings them back to an even stronger bitterness. So it goes -- questions, guilt, and bitterness; questions, guilt, and bitterness, until their spirits and hope give way right in front of their own eyes.
Yet there is still no relief, and their consciences still bother them. "Why did I not have pity on my soul by doing good actions?" "How did I do such terrible things?" Or, "Why did I pervert myself, chasing after the filth of the Evil Urge?"
When someone realizes the consequences of his actions and does not return to G'd, he suffers terribly. He becomes upset, his enthusiasm dwindles, and he becomes lost in the thick darkness of terrible depression. The darkness alone is enough to kill him, G'd forbid.
However, the true, righteous Tzadikim who have reached the place of
G'd's Mercy and Greatness can help people out of even the lowest of
situations. Aided by the power of their prayers and G'dly struggles,
people become aroused to repent and return to G'd, as mentioned earlier
[See note on page 1], Therefore, all who want to return to G'd should
draw close to these truly righteous leaders of our generation. They
receive their knowledge of Torah and advice from an incredibly great,
righteous Tzadik.
This great Tzadik was appointed from above -- he was chosen from among
the special leaders of each generation. He is compared to "Meshiach,"
(Messiah), who is called "the Wondrous Counselor." [Isaiah 9:5]. This
Tzadik was worthy enough to reach the place of "Oneness of Oneness." in
other words, the innermost secrets of the "Ancient of Days" were
revealed to him. (Our perception of G'd as the "Ancient of Days" is our
highest perception of Him. There, we realize His "age old wisdom and
experience," so to speak. G'd as the "Ancient of Days" is as someone
totally uninvolved with the world -- remaining far above its
limitations). Oneness of Oneness is a place of incredible wisdom.
The righteous leaders who receive their faith and knowledge from this
specially appointed Tzadik can also give advice from "Oneness of
Oneness." The advice received from there is Eternal -- totally
impossible to contradict or overrule. Actually, this is written in
Psalms: "G'd's Advice stands forever." [Psalms 33:11]
Receiving proper advice and applying it toward serving G'd are the first
steps to take when returning to G'd.
The main problem involved in serving G'd is confusion concerning what
one should do or which advice he should follow. The Torah speaks of this
problem of confusion. ". . . a flaming sword that revolves . . ."
[Genesis 3:24] This sword was put to use after the first man sinned by
eating from the "Tree of Knowledge of Good and Evil." G'd warned Adam
not to eat from this Tree, so when he disregarded G'd's Command, he was
punished, and sent out of Paradise (the Garden of Eden), where the "Tree
of Life" could still be found and abused by him. To keep Adam out, G'd
placed this flaming, revolving sword at the entrance of the Garden. [See
Genesis Chapters 2 and 3]
All of the pictures, images, and fantasies which confuse a person,
urging him to change his mind from one way of thinking to another, are
all represented by this revolving sword. This confusion occurs when a
person does not know the proper way of approaching the "Tree of Life,"
which would enable him to merit Eternal Life.
There is definitely advice for every person, revealing how to return to
G'd from any place he might be. People do not always understand this
advice, but if they did, it could save their souls from destruction.
Their lack of understanding is related to Adam's sin. When Adam ate from
the "Tree Containing Knowledge of Good and Evil," he then became aware
of the importance of both good and evil. This confused him, and he could
no longer tell the difference between right and wrong. Adam's sin also
effects his descendants, so the Tree of Knowledge still confuses us when
we are weak at clearly discerning right from wrong. This is what is
written in Proverbs: "There is a way that seems right to a man, but at
its end are the ways of death." [Proverbs 14:12]
Therefore, when a person starts to serve G'd, he must be very careful to
choose the right path.
The great Tzadik mentioned earlier is compared to the "Holy of Holies."
His advice comes from a very high source of intelligence which includes
the advice of all others. Actually, this great Tzadik possesses within
him the roots of all souls since he is familiar with the source from
which they all come into being.
The severity of the judgments which are decreed on the world can be
lightened when the judgments are appealed at their sources. When this
happens, any limitations caused by the judgments are also lessened.
The holy Tzadik mentioned before knows the roads and paths through even
the thickest darkness and is even called "the one who knows the
darkness." [Daniel 2:22] The advice he gives actually comes from this
high place from which judgments are decreed, so his advice is
all-encompassing, enlightening even the thickest darkness. He can help
every individual according to his own special situation by lightening
any judgments which may have been decreed against him.
Being able to return to G'd is actually a very wondrous kindness. For,
after a person ignored the good advice of the Torah, and even ruined the
Torah's advice by sinning -- how can he still have a chance to accept
the Torah's advice and now return to G'd? Now that a person disregarded
the Torah's advice, it should now have even less of a chance of helping
him.
The truth is that it remains quite difficult to return to G'd without
the help of the righteous leaders of the generation. However, they can
guide people back to G'd because they receive the light of Meshiach.
Meshiach is familiar with even the roots of repentance, and he knows
wondrous advice, drawn from the very source of the Torah. Meshiach is
actually higher than the Torah Itself, and if a person is worthy enough
to hear his wonderful advice and actually follow it, all of his sins
will be changed to merits.
This is the foundation of Yom-Kippur, the Day of Atonement, which is
related to the Great jubilee, the Fiftieth Gate -- the highest gate of
repentance. Wonderful advice is given to all sinners from that highest
place. Meshiach, and also the great Tzadik who is compared to him, can
inspire people to return to G'd from any place they are, until they are
filled with such yearning for holiness that they return to G'd on their
own.
The main secret of Meshiach's advice is faith, which is represented by
the Shabbos. If a person has faith, he will certainly turn back to G'd.
Therefore, a person should trust in G'd, and strengthen himself
specifically in the areas which the Evil Urge tries to make him fall. He
should not be afraid of the Evil Urge, but instead, just keep increasing
his faith in G'd. He should constantly work on his weaknesses, since the
Evil Urge will constantly try to make a person fall by attacking him in
his weak areas. The Evil Urge will really cause terrible damage if one
lets thoughts of despair into his heart, such as: "It is too hard to
ever atone for sins like these" or , It is absolutely no use fighting,
it is a losing battle." It may be very difficult to fight off despair
though, especially for those terribly distant souls who have "done what
they have done," causing all sorts of spiritual harm by their actions.
There are many people who were inspired to return to G'd many times and
started to repent from the ways of evil, truthfully serving G'd.
Afterward though, they again fell away from G'd, each according to his
own failings. The Evil Urge constantly reminds them of these failures,
which causes them to feel terribly despondent and hopeless -- for they
realize the terrible consequences of their sins, as well as their other
failures in serving G'd.
Really though, if one could turn around these tricks of the Evil Urge,
he would give himself tremendous encouragement and strength. Now that a
person understands that sin causes terrible spiritual harm, he has to
realize that this is the same as saying: "I believe!" -- And since I
believe, there is certainly hope for me, for if I believe I have caused
harm through evil, then I must believe I can repair by repenting. This
is what Rabbi Nachman said: "If you believe you are capable of
destruction, then believe you can also repair." [Likutei Moharon II;
112]
It is well known that the atheists, non-believers, and anti-religious do
not believe they have caused any damage by sinning. This is because they
have given nonsensical and foolish reasons for the Commandments of the
Torah. However, the Jewish people are a holy nation, and we believe that
sins cause terrible destruction and ruin in spiritual ways. They also
incite the Evil Urge to start up with us. When we strengthen ourselves
in the areas the Evil Urge attacks though, we thereby cause him to help
us instead.
The plan of the Evil Urge is to continually tempt us into sin, until we
rebel against G'd. The Evil Urge wants to make us crazy -- in order to
make us deny the judgment, and even the judge, G'd forbid. This is what
the sages said: ". . . today he will tell you to do this . . . until he
tells you there is no G'd in the world." [Tractate Shabbos 108b]
A person constantly has to outwit the Evil Urge by strengthening himself
in every possible way he can think of, and thereby have mercy on himself
Rabbi Nachman's insight is itself enough for a person to strengthen
himself. For, if you truly believe you have caused harm by sinning, then
this in itself is the beginning of repentance. This is a tremendous
foundation, since a person can now have enough faith and hope to
eventually correct all of the spiritual harm he has caused, not giving
in to despair at all. This is what is written in Psalms: "All of Your
Commandments are faith." [Psalms 119:86] The main purpose of the
Commandments is to help us develop a complete faith in G'd. Eventually,
we will be able to fully recognize G'd as "the One Who Spoke and the
world came into existence.
The righteous leaders are so strong, that with their help, a Person can
completely repent to G'd and even change around his sins to merits. This
can come about when one has even the smallest amount of faith. For when
a person has faith, one good deed which is especially pleasing to G'd
will be enough to bring him back to G'd -- that is, with the help of the
righteous.
Therefore, every person should ask G'd to reveal the truly righteous
leaders of the generation to him, since it is with their help that such
wonderful salvations can come about.
These righteous leaders receive their tremendous outlook and
understanding of Torah from the great, wondrous Tzadik who is compared
to Moses, our teacher, and to Meshiach -- and they have all been chosen
from the great men of all generations.
One must keep asking and begging G'd until he actually finds these
righteous leaders -- for then his sins will be completely changed to
merits. This is especially true for those poor, misguided souls who want
to return to G'd now that they have committed so many sins.
It is even worth fighting off unnecessary sleep, in order to constantly
pray and beg G'd to reveal to one the true Tzadik who can heal him and
bring him to great, divine places, thereby saving his soul from
destruction. This is what King Solomon cried out in Proverbs: "Do not
give sleep to your eyes, nor napping to your eyelids -- but save
yourself like a deer from the hand of the hunter, and like a bird from
the snare." [Proverbs 6:4-5] A person should constantly fight off
laziness and sleep, at least until he comes close to the Tzadik, who
will pray for him and show him how to draw close to G'd. "Do this now my
son, and save yourself When you have come into the hand of your
neighbor; go, humble yourself, and acquire for yourself many friends."
[Proverbs 6:3] The commentator Rashi explains that one should acquire
many friends who will pray for him. The friends of which the verse
speaks are the truly righteous who are called G'd's brothers and
friends. A person should even allow himself to sometimes be stepped on
or humbled, and should constantly ask G'd to help him find the truly
righteous, begging Him with all of his strength -- until he actually
finds them. Then, with their help, he will be able to deliver himself
from evil and destruction.
It is written a little later on in Proverbs: "Limit your sleep, limit
your rest, limit your folding of the hands to lie down, and your
lackings will be fulfilled as a runner, and your want as a bodyguard."
[Proverbs 6:10-11] In addition to its simple meaning, the verse can also
mean: "You have to sacrifice your sleep and rest so you can have more
time to search for the truly righteous leader who is called the 'runner'
and 'bodyguard'. " The righteous are called runners because they always
go quickly from one spiritual level to the next, as it is written: " . .
. If you will walk in My Ways. . . then I will give you places to go
among those who stand by." [Zechariah 3:7] "Those who stand by" are the
angels, yet the righteous can go among them, and are not limited to
merely standing by. The righteous are also called bodyguards. This is
because they shield all those who trust in G'd.
Now then, this is the second meaning of the verse. "Only give yourself a
little sleep and a little rest ... until you are worthy enough for the
righteous to come to you like a runner and like a bodyguard, fulfilling
all of your lackings."'O Rashi explains that things which you lack or do
not have enough of will be given to you. All the things which you lack
or do not have enough of, material or spiritual, will all come to you as
a runner and as a bodyguard, all in accordance to the righteous leader
who you find.
The righteous can bring down all favor and profit from both spiritual
and physical realms by applying their tremendous knowledge of G'dliness
to the situation. All lackings are then completely fulfilled, as it is
said in the Talmud: "You have acquired knowledge, what then do you
lack?" [Tractate Nedarim 41a]
Therefore, all those who want to have pity on their souls should cry and
yell out to G'd, even right now -- begging G'd to let them find a true
Rebbe and leader who can bring them to a true knowledge of G'd. When a
person finally finds a true Rebbe and leader, all of his sufferings will
disappear and his whole situation will change and straighten out.
The great Tzadik mentioned earlier, who is compared with Moses and with
Meshiach, does his main learning with his disciples. They in turn learn
with the other Jewish people, thereby helping them closer to G'd. These
righteous leaders can even help people who are in the lowest of
situations, and even those Jews who disregarded the whole Torah. These
righteous leaders can bring these other souls high above the limitations
of place and time.
G'd Himself is really above place and time, as explained by Rabbi
Nachman, [Likutei Moharon II; 6] but this whole subject is really very
wondrous and hidden, impossible to fully understand with a mere mortal
mind.
You must realize though, that the main reason one feels the presence of
time is because he does not understand -- that is, because he suffers
from a lack of knowledge, relatively speaking. As one's intelligence
grows larger, time becomes less significant, and one draws closer to the
realm of Eternity or Infinity.
You see, in a dream, the rational mind, or intelligence, departs. The
dreamer is left only with imagination, and in fifteen minutes he can
pass through the seventy years of his life. This is actually what
happens in a dream -- it appears to the dreamer that he has passed
through many seasons and years, but when he wakes up, he realizes that
all of these seasons and years were only a short time. A person's
intelligence returns to him at the end of his dreams, and it accounts
for these seventy or so years as about fifteen minutes.
On the other hand, what one considers as seventy years, are really only
fifteen minutes to another. This is all fairly difficult to understand
though. If someone would come to another person while he was dreaming,
and tell him that this dream which he comprehends as taking place over a
long time period, is really nothing but fifteen minutes, the dreamer
would not believe him at all. According to the dreamer's imagination, it
seems as if he were passing through a very great time span.
Now, even though it may appear to your mind that you have passed through
seventy years during a dream, the whole stretch would only be about
fifteen minutes for someone with a higher intelligence, and so on,
higher and higher, until there is an intelligence so high, that even the
time span considered a fairly long one for the intelligence immediately
above your own, is negligible for his intelligence. This all goes on and
on, until there is an intelligence so high, that for him, the whole span
of time is virtually insignificant. His intelligence is so tremendous,
that he considers all of time as less relevant than seconds -- just as
the seventy years which pass by in a dream are really only fifteen
minutes. Think about this; there is an intelligence so high -- that for
him, all of time is virtually insignificant.
Meshiach will have passed through a very long span of time before he
finally comes -- a span ranging from the creation of the world onward,
and he will have gone through much suffering along the way. Even so, G'd
will tell him: "You are My son; you were born this day."" This statement
is very striking since, considering Meshiach's greatness, G'd should
perhaps tell him how knowledgeable and experienced he is. However,
because of Meshiach's tremendous outlook and intelligence, he will truly
realize that all of his own intelligence is as nothing when compared
with G'd's Own intelligence. Therefore, G'd will say to him: you were
born this day." [Psalms 2:7] -- This day specifically, since all of his
past experiences will be insignificant as if he had experienced them all
on that very day.
The greatest foundation that Meshiach will reveal when he comes, is that
nothing at all is limited to place or time. Meshiach himself will have
reached such tremendous heights of G'dliness that he will truly realize
his own insignificance as he stands before G'd -- the Infinite Master of
All. Meshiach will be absorbed within a very high vision of G'dliness
and will live and work with a most incredible sense of purpose. He will
reveal all of the fantastic truths of G'd's Ways. Meshiach's revelation
to mankind will be so great, that everyone will fully understand how G'd
fills the universe, and how place and time are only limits and
"vessels," created to help us reach G'd.
From the great light revealed by Meshiach, everyone will realize that
they have to thoroughly repent. This is what is written: ". . . and a
redeemer will come to Tzion, and to Jacob, one who causes sinners to
repent." [Isaiah 59:20]
It is impossible to truly return to G'd without first realizing that
time and place are mere creations. A person's awareness of the enslaving
presence of time and place is dependent upon his knowledge. A person who
has a greater knowledge will be closer to being above the realm of time
and place and their limitations. Therefore, when a person sins (which
only occurs when he is overcome by a spirit of foolishness, as the sages
have said), [Tractate Sotah 3b] he will fall even further to the chains
of time. This is because foolishness is the opposite of knowledge, and
just as knowledge sets free, foolishness enslaves. The heart becomes
bitter because of sin, the spirit falls, and sinners often become filled
with despair and boredom. Anyone who has already experienced holiness
and purity though, will eventually realize the enslavement his sins have
caused him, and run back to G'd in repentance. These people are then
lifted beyond the limits of place and time to the higher realms, as
Rabbi Nachman said: "The day a person repents is above the limitations
of time." [Sefer HaMidot; Tshuva II]
If a person lets his thirst for G'd cool off though, he will again fall
under the clutches of place and time. There, one could fall even further
if he lets doubts and questions influence his thinking, for then a
spirit of despair could easily overpower him, causing him to feel he is
not needed at all. This could all cause his awareness of the higher
realms to be hidden from him.
Eventually though, the person will come to understand that this bondage
to time and place is being caused by his imperfect repentance and
yearning for G'd.
When the person finally repents with his whole being and yearns for G'd
out of great thirst and desire, he will come to a spiritual paradise,
completely above the limitations of time and place, where he will
experience great pleasures and delights. This spiritual place is
compared to the "World to Come, since the pleasing sensations and
spiritual warmth which emanate from the rays" of the Divine Presence can
be experienced in both of these places.
However, just as before, if the person once again lets himself get old"
-- by relaxing under his achievements of already being a Master of
Repentance, this fantastic light will darken, and he will once more be
subjected to time's menacing drawl.
In truth, every person is in a situation similar to this one of the
repentant sinner. In fact, the cycle can be seen through the different
times of day and their prayers.
Repentance and beginning anew have to do specifically with the morning
and the "Shachris," or morning prayers.
Repentant sinners, as well as other Jews who start to serve G'd, usually
begin by following the rituals and actions of the more experienced
religious Jews, trying at first to go through at least part of the days
the way they do -- by praying, learning, and working at serving G'd.
They eventually start to pray according to the order which the sages
laid down. They say the long passages of the sacrifices and the incense
offerings, the "Shma Yisroel," where we accept the yoke of the kingdom
of heaven -- by declaring G'd's Oneness, -- and by promising to love and
obey Him, and also the "Amidah" prayer, the prayer of eighteen blessings
-- the most intimate prayer, said softly while standing before G'd.
The morning is a time which symbolizes growth and strengthening one's
service to G'd. This means different things for different people.
However, newcomers usually start to strengthen their service to G'd by
first taking on more and more of the other Commandments of the Torah, in
addition to their praying.
These repentant newcomers usually fail though in some way from properly
serving G'd, and G'd must therefore subject them to a test of their
loyalty.
The person's Evil Urge will tempt him to sin -- for this is what makes
the situation a test. This is well known and understood by all those who
have attempted to enter the ranks of G'd's Service. Overcoming the Evil
Urge is the main part of the test -- and one will need great strength to
pass. The person will need tremendous, virtually inexhaustible reserves
of energy as well as a special blend of clever-simplicity in order to
strengthen himself in serving G'd. He cannot allow himself to fail
because of any reason in the entire world.
However, more than anything else, a person must be very careful not to
feel small or worthless, since these feelings can cause a person to fail
the test by making him feel that he does not have a hope in the entire
world.
This deadly evil manifests itself in all sorts of ways -- keeping the
victim at hand from praying with feeling, from being happy and from
serving G'd in general.
All of this is like the afternoon, the time for the "Mincha prayers,
which is the main time that feelings of worthlessness grab on to a
person. Therefore, one must take heed to the warning of the sages:
"Always be extremely careful during the Mincha prayers." [Tractate
Berachot 6b] Be very careful to pray with the proper intentions, in joy,
knowing that G'd is listening to your prayers, and most important of all
-- do not let feelings of worthlessness disturb you at all.
Just as the different times of day have different qualities and
personalities, so do the various times of a person's own life. A
person's life is called day, and his departing and death are called
night and darkness. This is what King Solomon wrote: "as long as the sun
has not set." [Ecclesiasties 12:2]
Therefore, after a man lives through half of his days, he reaches his
afternoon -- which is related to the afternoon itself -- the time for
praying Mincha. This is the time that the Evil Urge pushes a person
harder and harder. It is also the main time that thoughts of
worthlessness bother a person.
However, a person should not allow himself to fail due to any reason at
all. He only has to have faith in the advice of the righteous men who
cried out in a strong, powerful way, reminding us that "there is no
reason at all for despair," for, it is written in Psalms: "G'd's
Greatness has no comparison." [Psalms 145:3] G'd's Greatness also
includes His tremendous Mercy; so when a person approaches G'd in
repentance, remembering that He is All-Merciful, everything will then
change around completely for the better. Bad will change to good,
sadness to happiness, and even sins will be changed to merits, as the
sages have said. [Tractate Yoma 86b]
Really, a person should start to serve G'd while he is still young,
since: "It is good for a man to place the yoke upon himself while he is
still in his youth" [Lamentations 3:27] The sages said: Youth is a crown
of roses" [Tractate Shabbos 152a] -- a beautiful, valuable time.
Yet, even people who have been strong in serving G'd from the time they
were young must continue the fight as the years go by. This is because
the Evil Urge will always try to block a person from the ways of life.
This battle is even more difficult for the poor, misguided souls who did
not even start to serve G'd while they were young. When these people
realize that most of their years have passed, they hurry and return in
repentance, yearning desperately to serve G'd. The Evil Urge strengthens
his tortuous hold on them though, enticing them to chase after their
appetites and desires.
This is what the verse in Song of Songs cries out: "Tell me, oh you who
My Soul Adores, where do you feed your flock, and where do you cause
them to rest in the afternoon [Song of Songs 1:7]. Afternoon
specifically, since this is the time that the flock usually rests -- due
to the "heat" of increasing judgments.
Therefore, a person must work at praying to G'd while he is still young,
constantly asking G'd that he never weaken from serving Him. For, a
person sometimes falls into sin as he grows older, especially after he
has reached the middle of his life -- when his day starts to darken.
These are very difficult times; a person must therefore contemplate his
approaching end, and should give himself encouragement -- in order to
help himself serve G'd properly. This will help him nullify any
judgments which may have been decreed against him, due to his Evil
Urge, who "rides him" because of his dejection and feelings of
abandonment -- all so characteristic of this time of Mincha.
Therefore, especially during these later years, a person should seek out
and attach himself to the true, righteous men of his generation, since
they are compared to Moses, our teacher. They, like Moses, can lighten
the judgments which have been decreed against a person -- by appealing
to even the highest places above if necessary.
The true, righteous men of the generation receive their knowledge from
the wondrous Tzadik who is compared to Meshiach. Therefore, they can
reveal amazing, wonderful advice to all who are close to them.
Some of the most important advice they reveal concerns forgetting. A
person should get into the habit of forgetting all that happened to him
in the past, even if he already sinned or "messed up 99 many times by
eating non-kosher foods; by stealing; by violating the Shabbos or
Yomim-Tovim (Holy Days); by masturbating (spilling his seed); or by
sinning in other ways. A person should forget about all of his
transgressions, even if he violated the whole Torah. -- For now that one
wants to return to G'd with repentance, he has to feel he is a totally
new creation born again! Anyone who wants to have mercy upon himself by
considering his eternal purpose, no matter what situation he is in at
the time, only needs to realize that he is an absolutely new creation --
newly created with each day. it is because of this that we say all of
the blessings of the morning prayers each and every day', praising G'd
again and again for everything He has given us, as explained in the
Codes of Jewish Law.
A person should always consider his work and divine service totally new
each day. Every Jew fulfills lots of "Mitzvot," (Commandments) every day
by wearing Tzitzis, (Fringes) on his garments; by putting on Tefilin,
(Phylacteries); by loving his friends like himself; by visiting the
sick; by honoring his parents; and by many of his other actions and
deeds.
Most important of all, always try to feel that there has never before
been a day like the one which you are experiencing right now, and that
there will never again be a day like this one. The service to be done
for G'd today is totally new. The obligations a person has are meant
only for him. Every obligation is very special and can only be fulfilled
at a particular time and place. Every individual has a unique way of
serving G'd. We ourselves are chosen to fulfill these obligations and
mitzvot, not the angels, and not the flaming, spiritual beings. The
souls of the righteous basking in Paradise high above cannot complete
the tasks either. The mitzvot were given only for the living. And only
the living can actually give thanks to G'd. A person can give thanks to
G'd every day, no matter how insignificant or lowly he may feel he is.
Insignificance and lowness should not be excuses for despair. In fact,
they are just the opposite. If someone realizes he is small and
insignificant, he will add greater glory and sanctity to G'd's Name when
he finally draws close to Him.
This is what is mentioned in the Zohar: ". . . Jethro then came; that
great, supreme priest of the whole pagan world, and confessed his faith
in the Holy One, saying: 'Now I know that G'd is greater than all of the
Lords." [Exodus 18:11] The Holy One, Blessed be He, was then exalted in
His Glory above and below, and He then gave the Torah in the
completeness of His Dominion." [Zohar on Exodus 68a] When those who were
far away from G'd come close to Him -- G'd's Greatness is most revealed.
The most essential advice for fulfilling the Torah is to constantly
begin anew. Someone who cannot seem to serve G'd due to temptations of
the powerful exile which pull at his soul, body and money, should also
try to reach G'dliness -- by merely beginning anew all of the time. This
is compared to G'd's Name of "I Will Be What I Will Be" [See Exodus
3:14] -- Simply, I will prepare Myself to Be.
Sometimes, a person must start over and over again many times in one
day, until all of his beginnings combine to help him make a final,
successful start at serving G'd. This is what the sages have said: "A
good thought is never lost." [Zohar] Therefore, if a person constantly
starts anew, he will eventually serve G'd the way he should.
The most important advice is to totally detach oneself from all of the
sins he has committed up until this very second, disowning them by
completely returning to G'd. Do not let any failures or unsuccessful
beginnings count against you. instead, pretend that you never before
began to serve G'd and that you are now beginning for the first time
ever.
In fact, a person will usually stumble and fall further and further from
serving G'd if he allows himself to feel that he already started to
serve G'd in the past. This is a big mistake. For instance, if someone
starts to serve G'd, but later on falls from his level, then gets back
up, but later falls again and again, he will eventually get frustrated
with serving G'd and lose motivation to pick himself up when he falls.
The best advice is therefore to forget everything which happened in the
past. Even if a person already started anew thousands upon thousands of
times, he should still start again whenever he fails, since now is the
only time which counts. A person should prepare himself to serve G'd
with all of his might whether he feels he has to scream and cry out to
G'd from the deep recesses of his heart; or whether he must drop
everything in order to learn, pray, or do a certain mitzvah; or even if
he merely has to remind himself of a certain good point he has.
Other areas of serving G'd involve the same discipline; you must keep
starting over and over again until you finally meet with success, and
are consistently following the Ways of the Torah.
Really, it does not matter how many times one has to start over before
he is worthy of success, since the sages said that someone who sinned
through his whole life, but repented at the end is forgiven for
everything which he did. Forgiveness comes even easier for those who
attempted to serve G'd earlier on in life.
The main reason that people fail at serving G'd is because they let
themselves feel they have already been tested long ago. Thoughts such as
these are virtually a cue for the Evil Urge -- who causes these people
to feel worthless, since they previously started to serve G'd, but later
on failed in one way or another.
The Evil Urge wants to take people away from life by confusing them and
urging them to give up. Therefore, you have to be very careful to go in
the ways explained above -- especially to always start anew, irrelevant
of the situation. You should totally forget about the occasions you may
have sinned -- for any failures will not be counted against you at all.
You should just keep repenting and starting over again -- until you
reach the level of serving G'd which you should -- starting and ending
your service of G'd with total perfection.
Those who strengthen themselves in all of these ways will eventually be
worthy of attaining tremendously high and wonderful things.
A true knowledge of all this is received mostly through the great Tzadik
who has already attained great perfection.
Therefore, it was Rabbi Nachman who once said: "Most people think of
forgetting as a defect. However, I consider that, at times it is very
beneficial.
If you did not forget, it would be utterly impossible to serve G'd. You
would remember your entire past, and these memories would drag you down
-- now allowing you to raise yourself to G'd. Whatever you did would be
constantly disturbed by your memories of the past.
Therefore, G'd has given you the power to forget and disregard the past.
The past is gone forever and never need be brought back to mind. Because
of your ability to forget, you are no longer disturbed by the past.
This is very important to consider when serving G'd. Most people are
distressed by past events, especially during prayer. When a person
recites his prayers, his thoughts are constantly disturbed by memories
of the past. He may think about his business or household affairs,
worrying whether he might have done something wrong or forgotten
something important. While attempting to serve G'd through prayer or
study, he might become troubled by his many sins and shortcomings. This
is a universal problem and each person knows his own difficulties.
The best advice for this is simply to forget. As soon as an event is
over with, forget it completely and never think about it again.
Understand this well, for it is a very important concept." [Sichos HaRan
(Rabbi Nachman's Wisdom) 26]
Everyone should get into the habit of forgetting all of his sins by
repenting and by starting anew. This is what our teacher Moses made
possible for us when he broke the tablets of the Ten Commandments after
watching the people sin with the golden calf, a conglomeration of all
the possible sins in the world, since it was a combination of idol
worship, sexual perversions, and blood shed." [Midrash Tanhuma; Parsha
Ki-Tatzai]
The Jews felt very guilty after their terrible sin, and when Moses
realized this, he let the tablets fall and break. The sages said: "If
the (first) tablets had not broken, there would be no possibility of
forgetting . . ." [Tractate Eruvin 54a]
This requires a bit of an explanation. The first tablets broke before
their miraculous appearance could make an impression on the Jewish
people. If Israel had had a chance to realize the significance of the
tablets while in their degenerate state of sin, they would have suffered
from terrible shame, since they would have realized their gross
unworthiness for such a revelation of G'dliness. Such a tremendous shame
would be impossible to ever forget. However, since Moses let the tablets
break, Israel could still repent to G'd, forget about their tremendous
sin, and begin anew.
Therefore, by letting the first set of the Ten Commandments break, Moses
actually revealed the tremendous powers of being able to forget,
establishing forever that repentance and starting anew are only possible
with the ability to forget.
This explains the connection between the final words of the Torah: and
the awe which Moses revealed to the eyes of all Israel," [Deuteronomy
34:12] to the Torah's beginning: "In the beginning of G'd's creating the
heavens and the earth . . ." (The Torah is read in a early cycle, and
right after we end It's reading, we start again).
The awe which Moses revealed to the Jews refers to this time when he let
the tablets fall, as explained by Rashi. By letting them fall, Moses
revealed and established that the most powerful, true way for the people
to escape the guilt of their sins -- is by simply repenting and
forgetting about them. This gives every person new strength to start
again at serving G'd. Hinting at this specifically, the Torah begins
again: "In the beginning . . Immediately after we learn the lesson of
forgetting the past, we start the Torah again from "In the beginning . .
." [Genesis 1:1]
This is the level of repentance we reach for every year on Rosh Hashanah
(the Jewish New Year), and during the Ten Days of Repentance. The most
essential part of repentance is to realize you have to start serving G'd
as if it were your first time. This idea sheds great light on the verse
in Lamentations: "G'd, let us return to You, and then we will have truly
returned, and our days will be renewed as of old." [Lamentations 5:21]
Amen.
Everyone should accustom themselves to repent and constantly start anew.
It is forbidden for anyone at all to give up hope or feel despondent.
This applies even if a person has failed thousands upon thousands of
times.
One must know that "all beginnings are hard." [Mechilta; Parsha Jethro]
Feelings of heaviness will weigh a person down and try to push him back
to his previous evils each time he resolves to start again, and with
more and more force each time.
Therefore, a person must begin to serve G'd by repenting with great
yearning and desire. However, it is impossible to arouse such a desire
for G'd and repentance unless one has already experienced the ecstasy of
G'd's glorious Light, inspiring him to repent.
Yet, how can G'd reveal His precious, delightful Light to someone who
has not first drawn close to Him by repenting? It would be like
strangers partaking of Kodshim (holy food), which is prohibited. [See
Leviticus 22:]
If this is the case though, it is a vicious, revolving cycle and the
question remains, how can a person start to return to G'd?
G'd sometimes has extraordinary mercy on a person by letting some of His
Divine Light shine forth to his thick darkness, in order to inspire him
to return in repentance.
Someone who is imprisoned in darkness cannot receive this light the way
he should though, unless he immediately repents. Spiritual harm which
his bad actions have caused make G'd's Light appear almost blinding. It
is too much of a realization for one time, and even if the person is
successful and does return to G'd, he will usually fall again as time
goes on, since his present situation requires more sanctity than he ever
had before. If he lacks this extra sanctity, he will fall right back
down.
Therefore, the most valuable advice is to constantly begin anew and
never give in to despondency or despair since "all beginnings are hard."
[Mechilta: Parsha Jethro]
The different exiles of the Jewish people are also related to these
struggles of repentance. When the Jewish people merited to return to our
land in the past redemptions, many Jews eventually sinned because they
were not careful to sanctify themselves more than before. The land of
Israel has tremendous holiness -- much more than the other lands of the
world, so it should be shown greater respect and sanctity.
The same is true, for example with someone who enters the King's
Chambers -- he must be extra cautious to show proper respect or he will
be sent away.
When we came back to our land, many of the Jews were not respectful
enough. This caused G'd's Wondrous Presence to appear as a blinding,
overbright light. And this, in turn, became the chief cause of the
"shattering of the vessels" which later took place there.
When "vessels" are shattered, the "Other Side" (the side opposite
sanctity and holiness), gains strength. As more and more of the vessels
broke, it became harder and harder for the Jews to repent. They sinned
more and more, and were eventually exiled from the land. This happened
to our nation several times. We are now in the fourth, last, and most
difficult exile of all -- the Roman Exile, which will last until
Meshiach comes and the Holy Temple in Jerusalem is rebuilt.
Even in exile though, "The Right Hand of G'd is raised high; the Right
Hand of G'd does valiantly," [Psalms 118:16] and: "G'd, You are exalted
Forever." [Psalms 92:9] Rashi explains this as; G'd, You always have the
upper hand." G'd's Ways will always come through, and this can be seen
from each redemption, since new levels of holiness were achieved in each
successive redemption, helping the Jews keep the Commandments of the
Torah, bringing us closer and closer to the final redemption. These
achievements caused lots of lasting impressions, and through the
strength of these impressions we will eventually have strength to mend
all of the shattered vessels. Then we will finally be able to receive
the light of G'd's Providence.
A tremendous amount of holiness remains with us from these spiritual
reachings -- even now, giving us strength to survive as a nation in
exile. Also, because of these imprints of holiness, we have strength to
receive certain fragments of the awesome knowledge of G'dliness and
faith. These "sparks" of Light and Divine Knowledge enlighten us in the
ways of G'dliness and faith, and even allow us a knowledge of G'd
Himself. This cycle of exile and redemption takes place in other ways as
well.
For instance, a person who starts to serve G'd, falls, starts again, but
again falls -- time after time, must constantly realize that every
beginning that he makes is precious to G'd and will never be lost or
forgotten about, even if he fell so far as to actually sin. When a
person falls spiritually from his place, a small impression still
remains intact from all of his service to G'd and from all of his new
beginnings, just like the impressions which remain with the Jewish
nation as a whole.
These lasting impressions cause wondrous repairs in the world and they
are needed to construct the holy building that is long overdue -- that
is, the Holy Temple.
When Meshiach comes, we will finally have a complete redemption, never
to be exiled from our land again. The Holy Temple will also be rebuilt,
and in such a wondrous way, that it will never again be destroyed. All
of the Jewish people will gather together from all over the world in
tremendous holiness -- not leaving even one soul or spark of holiness
outside, since G'd does not want to even consider having anyone remain
aside or far away from Him.
Therefore, we need a tremendous amount of "vessels" for this building.
Yet, to build these vessels, we must first have the tools. "I, (Rabbi
Nosan) once heard this concept from the holy Rebbe, who said, 'I can
create wonderful vessels, the difficulty being that must create the
tools as well.'" [Chai Moharon 71]
In these generations, we are in the epoch of Meshiach, but the Other
Side" is gaining strength, gathering power far and wide. The "Satan,"
its leader, realizes that the Redeemer will come very soon, which means he will
have to release all of those who his demonic force swallowed up --
freeing us all forever.
Therefore, since the struggle is so difficult, anything holy which a Jew
does is very precious to G'd; whether it is studying Torah, praying,
giving charity, completing an act of loving kindness, or any other
mitzvah.
Bringing these good deeds together is the task of the "Caretaker of the
Field," who works to repair the "field." The repairs of the field
involve the corrections of all of the souls and worlds, which are
compared to plants of a field. Meshiach -- who is the "Caretaker of the
Field," desperately needs all sorts of holy actions, whether large or
small, to help finish the holy building which he is working on.
Everyone who has ever done something holy or worked to serve G'd should
know and believe with perfect faith that no actions or words will ever
be lost from the world. Even if a person only worked at serving G'd for
a few years, days, or even hours, his work will always remain precious
to G'd -- even if he later on fell from his level. Awakenings and good
thoughts are also never lost or forgotten, as it is written: "A good
thought is never lost." [Zohar]
Immediately after one has a good thought or idea, and certainly after
completing a good action, the righteous leaders of each generation take
it to the site of this holy building. When this amazing building will be
completed, all of the scattered people of the world will gather there --
not one will remain outside. This is also understood from what Rabbi
Nachman said when he spoke on the subject of the "incredible amount of
spiritual 'houses' which are added to the holiness when even a single
person moves into the 'neighborhood." [Likutel Moharon II; 8] He bases
this on a verse in Isaiah: ". . . and the neighbor shall not say 'I am
sick,' for the people who dwell there (in the neighborhood) shall be
forgiven their iniquity, (all because of him)." [Isaiah 33:24] (The
neighbor might feel sick because of past sins, but as Rabbi Nachman
explains, his new ways of holiness will cause his well -- being). When
there are, for example, twenty people praying together and one more
person comes, many "houses of prayer" are added; as is seen with a word
of twenty letters -- when one more letter is added, an incredible amount
of new combinations can now come into existence. The Rebbe explained
further, that this is even true when the person joins the group
temporarily, as is seen in the verse which speaks of the neighbor: ". .
. and the neighbor shall not say 'I am sick . . ." [Isaiah 33:24] The
example of a neighbor is specifically used, because our whole analogy of
building houses of prayer is like the case of a group of people who have
a certain neighbor. The neighbor can do as he pleases, either staying or
leaving. Even so, he is still considered a full-fledged neighbor for as
long as he is there, not inferior in the least.
It is the same here, when someone joins the group that is praying, even
though he may be compared to the "temporary neighbor" -- amazing
happenings are taking place because of him. When this neighbor comes in
by doing a certain holy action or good deed, even if it is something he
is only doing because of the moment, an incredible number of "houses of
prayer" are added to the group's "neighborhood." Fantastic ecstasies are
created because of him, even if he plans to later leave the wings of
holiness, going far away like the temporary neighbor." [Proverbs 14:28]
This is what we see practically when there are, for instance, nine
people who want to say one of the holy prayers such as "Barachu,"
"Kaddish," or "Kedusha," which all require a minyan, (a quorum of ten
Jewish men). Even if the nine are great, righteous men, they cannot say
the "Kedusha." if one more man comes to them though, even the lowest of
the lowliest from the street corners and alleys, he can join up with
them to form a minyan. Even if the tenth man is the lowest of the
lowliest, lots of high, spiritual sensations are created because of him,
giving G'd tremendous pleasure.
One Jew can add so much to G'd's Holiness and Glory even if there is
already a minyan, and even if there are already lots of minyanim. For;
"the glory of the King is revealed by the multitudes of the people.""
When people gather together in holiness, each additional person causes
incredible improvements and countless numbers of "new buildings" to be
created, as derived from Rabbi Nachman's talk.
This is how Rabbi Nachman explained the concept that three stones
(letters) can build six houses (words), that five can build one-hundred
twenty, six can build seven-hundred twenty, onward and onward, reaching
incredible limits." [Likutel Moharon 11; 8. Three "stones" can build six
"houses" as follows: i) A-B-C 2) A-C-B 3) B-A-C 4) B-C-A 5) C-A-B 6)
C-B-A Rabbi Nachman based this part of the talk on the Sefer Yetzirah,
(The Book of Formation).]
Therefore, it works out that everything which a person does to serve G'd
in this world is kept track of, and immediately taken to become part of
the holy building, giving it fantastic improvements. Even if the person
later on goes away from the ways of holiness, the improvements will
never be destroyed.
If a person encourages himself to constantly begin anew all the days of
his life, then in the end, all of the improvements he created by serving
G'd will all gather together as his help and encouragement to return to
G'd in completeness and in truth. Though it may seem difficult in the
beginning, in the end he will accomplish tremendous achievements and
corrections. A person will then come to realize how much each of his
holy deeds accomplished -- for he will see that none were ever lost or
destroyed.
The same principle is involved with the Jewish nation. All of the
improvements and accomplishments made during the first redemptions left
great impressions, even though we later disregarded the enactments which
caused them when we sinned. The righteous Meshiach is working with all
of these impressions as he builds the awesome structure which will come
to be the Holy Temple. When he finally finishes our building and redeems
us, our eyes will behold, and our hearts rejoice upon beholding the
awesome corrections and accomplishments made during each redemption, as
well as from every single action throughout the ages, down to every last
detail.
This is related to what is written: "G'd says: 'I remember you for the
kindness of your youth, the love of your espousals, how you followed
after Me in the wilderness, in a land that was not sown." [Jeremiah 2:2]
And it is written in King Solomon's Song of Songs: "Come with Me, come
with Me from Lebanon, My Spouse. Look from the top of Amana, from the
top of Senir and Hermon, from the lions' dens, from the mountains of the
leopards." [Song of Songs 4:8] The simple explanation is; at the end,
G'd will remind us of all our merits and acts of kindness. He will count
them for us even from the beginning -- when we followed after Him in the
desert, in an unsown land -- passing through lions' dens, mountains with
leopards and other dangers. Despite the fact that Israel sinned to such
a degree as to cause the destruction of the Holy Temple, G'd will still
remember all of these merits for us. In the end, we will all turn back
to G'd in truth, and He will forget all of our evil deeds. Yet He will
not forget even one motion which we made while doing any of our -- good
deeds. This is the meaning Of. "Can a woman forget her suckling child?
Yea, they will all be forgotten, but I will not forget you." [Isaiah
49:15] The sages explain that "G'd will forget for our sake the incident
of the golden calf Israel said, 'These are your G'ds, oh Israel."
[Exodus 32:4, 8] However, He will never forget the merits which Israel
has for accepting the Torah -- where they completely sanctified
themselves before G'd, fulfilling the first of the Ten Commandments,
recognizing that 'I am the L'rd, your G'd." [Exodus 20:2] " [Tractate
Baba Batra 34b]
The same is true on an individual level. Even if a person is steeped in
sin and feels he does not have a help in the entire world, remembering
only how far he was from G'd during the few times he did serve Him, he
will eventually see all of his accomplishments, as it is written: "Come
with Me. . . look from the top of Amana."" Amana is related to the word
amuna, which means faith -- the starting point in serving G'd. A person
should strengthen himself all of the days of his life to always start
anew, since "the L'rd will not cast off forever," [Lamentations 3:31]
and also because "no good thought is ever lost." [Zohar]
This is how Rabbi Nachman explained the verse in Psalms: "You rule the
raging sea; when the waves rise up, You praise them." [Psalms 89:10]
When a person turns toward G'd, he is compared to a rising wave. Even if
he cannot hold on to draw closer and closer but instead falls, he must
realize that every single effort which he made is still very precious
and worthwhile to G'd. The mere fact that he strengthened himself and
turned his ways to G'd is in itself praiseworthy. [Chai Moharon]
All those who want to truly return to G'd must know one essential secret
-- they should accustom themselves to speak with G'd in a personal way,
just as one speaks with a friend. This is the main hope which a person
has to help him ascend from all of the evil and darkness he has fallen
into. -- Each person according to his own mistakes and evil inclination
which "swallowed" him. -- Each person according to the filth of his
actions and bad thoughts. -- Each according to his own lowness. A person
should tell G'd about everything that is on his heart and about all the
sins he has committed -- with all of their details. One should ask and
beg G'd to forgive him and to bring him out of the mud and darkness he
fell into -- speaking the same way he would if he were talking with a
friend. Prayer, conversation, and crying between a person and the
Creator help bring a person to even the highest levels of G'dliness.
They are so precious that it is nearly impossible to comprehend or
imagine.
"Rabbi Yitzhak said: 'They say in the West (Palestine), in the name of
Rabbah, the son of Marri, "Come and see how G'd's Traits differ from
those of flesh and blood. The traits of flesh and blood are to be
doubtful whether or not to accept an apology after being provoked. Even
if a person is positive about accepting an apology, it is doubtful if he
will be appeased by mere words. ... G'd however, allows Himself to be
appeased with mere words, as it is written: 'Take with you the words and
return to G'd." [Hosea 14:3] " [Tractate Yoma 86b]
Look into the words of Leviticus which begin: "If they confess their
iniquity, and the iniquity of their fathers . . ." [Leviticus 26:40
(Parsha Behukotei)] These words show the greatness of repentance, since
right after they confess their sins, G'd will return and have mercy on
them, as it says: "If they confess their iniquity and the iniquity of
their fathers, admitting to the trespass which they trespassed against
Me . . ." [Leviticus 26:40 (Parsha Behukotei)] ending a few verses
later: then I will remember My Covenant with Jacob." [Leviticus 26:42]
It is stated that repentance is the only protection which can stand in
the way of punishment. The destroying angel has no permission to even
touch one who sinned, but afterward apologized by confessing his sins.
[Midrash Rabbah on Numbers Ch. 20; 13]
Look into the Zohar where it is written: "Rabbi Chizkiah said: 'Whoever
confesses his sin, thereby procures G'd's Forgiveness.'" [Zohar on
Genesis 56a]
You should also search into the Zohar where it is written: "The Holy
One, Blessed be He, is aware of all of a man's sins and needs no
reminder of them. However, since the Satan, the supernal adversary and
accuser continually lies in wait, always ready to bring a man 's sins
before the Holy One, it is a good idea to hasten on in advance of him by
fully confessing one's sins." [Zohar on Exodus 41a]
You should also search out the Zohar where it is written: "Rabbi Chiya
and Rabbi Yosi were once walking together when Rabbi Yosi suggested,
'Let's expound some words of Torah' Rabbi Chiya then began with the
verse: '"I have acknowledged my sin unto you." [Psalms 32:5] We learn
from this that a man who conceals his sins, not confessing them before
the Holy King by begging for mercy, is not allowed to enter the door of
repentance. However, if he confesses them openly before G'd, then G'd
has pity on him, and lets mercy prevail over judgment; especially if he
cries, since tears open all doors.' " [Zohar on Leviticus 20a]
When a person is far away from G'd, and all the more so, when he falls
to bad desires or sin, his situation is compared to: "Rachel weeps for
her children." [Jeremiah 31:15] This is because the Divine Presence,
which is the Holiness of the Jewish nation, is called Rachel, as is
known to those familiar with the mystical teachings.
The Divine Presence is seen as the Holiness of the Jewish nation before
her "fleece is shorn." (Rachel, as well as being one of the matriarchs
of the Jewish nation, also simply means ewe or lamb). However, when the
Jewish nation sins, the emptiness and evil of the "Other Side" shear and
take away her fleece, which is her praise and glory. These forces of
evil then possess her "fleece," and the Divine Presence suffers
terribly, as stated in the Talmud: "What does the Divine Presence say?
'I suffer with terrible heaviness.'" [Mishnayos Sanhedrin Ch. 6; Mishna
5]
When this person who is far away from G'd becomes inspired and realizes
his great distance from G'd, he should not despair in any way. Instead,
he should moan and cry out to G'd, as the verse says: "A voice is heard
in Ramah, lament and bitter weeping. [Jeremiah 31:15]
The soul's holiness cries out in terrible bitterness and laments for
comfort -- but it is nowhere to be found. For the soul only realizes now
how far away she is from G'd, and for what a terribly long time she has
been distant.
However, if a person constantly encourages himself to lament and cry out
to G'd, then eventually G'd's Mercy will awaken, light will shine forth
upon his soul, and he will be strengthened from above. All of this is
compared to the verses: "Thus says G'd; Refrain your voice from weeping,
and your eyes from tears -- for your work shall be rewarded ... and
there is hope in your end." [Jeremiah 31:16-17]
All of this is only made known to us through the wondrous Tzadik of the
generation who is compared to Issachar, (one of the twelve tribes of
Israel. Literally, his name means: there is reward). This righteous
leader enlightens and makes known to every soul in Israel that there is
still reward and that nothing is ever lost -- not even crying heard from
the pit, (Gehinom, or hell) down below. Even if a person's desires or
shortcomings get the worst of him, and hold him so tightly that he
cannot escape, he will still be rewarded when he finally frees himself,
and his prayers will never be lost. If a person constantly lets a
yearning and deep desire for G'd build up within him, this is also very
precious to G'd and it will eventually help him escape from his worldly
desires and bondage.
One should know and understand very well that there are many different
situations which all Jews have to pass through -- good times, and bad
times, too. All together they make up the twenty-eight times mentioned
in the book of Ecclesiasties, [See Ecclesiasties 3:1-8] and they include
all of the different situations of life -- from birth until death. These
are also the different times which King David cried and begged of G'd,
"My times are in Your Hand, save me from the hand of my enemies and from
those who chase me." [Psalms 31:16]
When the great Tzadik teaches Torah and knowledge to Israel the way
Issachar did, showing them that there is reward for their good actions,
his life is at its fullest. He can enlighten every Jew, helping each
individual understand the situations and times he is passing through,
encouraging and inspiring everyone according to their situation. This is
the work of Issachar, of whom it is written: ". . . and from the
children of Issachar are those who understand the times, in order that
Israel can know the appropriate ways to act." [1st Chronicles 12:23]
They informed the entire Jewish nation how to act in each situation --
explaining to each person how to constantly encourage and enliven
himself according to his individual mood and attitude. -- Times by
learning Torah; times by giving charity; by screaming, begging, and
crying to G'd; times by just being happy and joyous; times by talking,
and times by remaining silent. There is even a time when a person has to
put his spiritual work completely aside. This is compared to what the
sages said in the Talmud: "Being uninvolved with the Torah is
(sometimes) the way It is established." [Tractate Menachos 99b] One must
sleep and eat in order to satisfy his bodily needs. Also, one must talk
with other people to relieve tension. This may seem as uninvolvement with
the Torah, but it is actually the way. it is established.
The true, righteous leader of the generation has the same task as the
children of Issachar. He must enlighten each individual Jew, telling us
all how to strengthen ourselves in our relationship with G'd at each
specific time.
You must realize my lad, my precious brother, that just as a person has
to withstand a test -- and not chase after his desires -- whether
forbidden or permissible ones, he must also withstand temptation if he
has already stumbled into sin, so that he does not completely fall away.
There are so many people who imagine they have failed forever -- saying
that it is impossible to continue on in the straight path. Yet this is
only because of their desires and evil urges which seek occasion 'to
pull them away from serving G'd -- only to afterward incite them to
chase guiltlessly after their bad desires. The Evil Urge finds
innumerable contexts and occasions for every person -- with lots of
reasons backing up each excuse. Some people are lured away from serving
G'd because of a lack of money; some because of personal problems or
health reasons, while others are tempted away because of yet different
excuses.
However, every Jewish soul is very bitter because of his sins, for the
soul realizes it will be forced to give a reckoning and an accounting.
The good therefore strengthens itself time after time and inspires the
person to return and repent to G'd. But beware of the Evil Urge and his
deadly arguments -- trying to convince a person that there is no hope
for him. The Evil Urge will try to make him feel that he is a failure,
since he has already tried to return to G'd many times, only to
eventually fail miserably -- everyone according to their own weaknesses.
And so it goes, so many unsuccessful attempts, until a person excuses
himself from making any new plans to return to G'd. The truth is that
all of the thoughts and ideas of failure are merely the schemes of the
Evil Urge, who is merely making excuses for a person to turn aside from
following G'd, and from feeling guilty.
However, there is really no reason in the world for despair, and every
person must pass through much testing before he can finally merit to
enter into the holiness.
Who among us is greater than the first man Adam, who separated from his
wife for one-hundred thirty years, and then returned to G'd with
complete repentance?
All sorts of impure spirits came to him during these one-hundred thirty
years, urging him on and trying to seduce him to stumble into impurity,
as the sages said. [Tractate Eruvin 18b] They certainly must have made
him terribly depressed, and the Evil Urge must have lied in wait nearby,
trying to make him give up hope the whole time.
Adam constantly overcame the Evil Urge though, and he did not rest from
the ways of repentance until he was worthy enough to bear Seth at the
end of the one-hundred thirty years, through whom the world was properly
established. Seth was the ancestor of all of our fathers: Abraham, Issac
and Jacob, and also Moses our holy teacher. Meshiach will likewise be
his descendent. Adam repented and was righteous all the days of his
life, and he left this world with a good name. Even though we still have
to repair Adam's sin in every generation, if he had not strengthened and
encouraged himself to correct what he corrected, it would certainly be
much harder for the righteous who would come after him.
Essentially, everyone has the same sort of test, so a person has to
nourish himself with a lot of encouragement to recover from all of his
failures and from all of the sins he has committed, never letting
himself give in to despair. Everything which a person merits to
accomplish by repenting is very great-especially if he gets in the habit
of starting new every day, constantly imagining in his mind that he was
just born. One should be confident that everything which he has not yet
been worthy of completely correcting will work out with the help and
merits of the holy, righteous leaders.
These righteous leaders have strength to change around everything to
good. Do not despair from hoping in them, rather be very stubborn, fill
your heart with longing, then beg and cry to G'd for help. This is what
is written in Psalms: "Let Israel hope in G'd, for with G'd there is
mercy, and with Him, redemption." [Psalms 130:7]
A person should realize that even after giving himself all sorts of
encouragement, it is still possible for him to fall from serving G'd if
he envies his friends' achievements.
It is a very good trait to be of a low, modest spirit before all men and
to feel that others are better than oneself Yet, if a person gets
depressed because of this, then he is really not absorbed in the ways of
humility at all, but it's opposite -- tremendous haughtiness. For he may
feel that after all of his service to G'd, he is still so very far from
Him, and at the same time see his friends attaining higher and higher
levels of G'dliness. This can obviously lead to terrible despondency.
It is forbidden to approach G'd this way as it is impossible to know the
source from which his soul came, or to which places his wrongdoings
brought him. A person is not similar to his companions in any way
whatsoever.
This is what the sages said while discussing the mitzvah of counting the
Omer. (It is a Commandment to count the days of the "Omer," which start
on the second day of Passover and last until Shavuot. These forty-nine
days represent the forty-nine gates of purity which Israel had to ascend
from the time they left Egypt until they could receive the Torah which
was given on the holy day of Shavuot).
The verse says: ". . . and you shall count unto you . . ." [Leviticus
23:15] The sages interpret this to mean: and you shall count for
yourselves. [Tractate Menachos 65b] The counting of the Omer is the way
for the Jewish people to purify themselves and make themselves worthy
enough to, receive the yoke of the Torah -- the kingdom of heaven.
Therefore, a person must count the days for himself, being careful not
to stumble or fall at all because of his friends or companions. This is
the meaning of the verse: "Abraham was one . . ." [Ezekiel 33:24]
Abraham always felt he was alone in the world, not paying any attention
to the things which might slow him down, stop him, or upset him, as
explained by Rabbi Nachman. [Likutei Moharon II; Beginning]
There are many people who want to cause a person's downfall. They may
tease him, urge him on and laugh at him, or support the arguments which
seem to weigh heavily against him.
Lots of stumbling blocks and depressing thoughts often come from
friends, loved ones, and "approved" people, too. All of this is very
difficult to express in writing, and a person must try to understand
this personally. Eventually, he will come to realize that to fight
against all of these different sorts of stumbling blocks in the path, he
must use the concept of. "Abraham was one . . ." [Ezekiel 33:24] Abraham
did not compare himself with his contemporaries at all. All of this
illustrate the verse: ". . . and you shall count unto you . . ."
[Leviticus 23:15] -- meaning; for yourselves.
You should also get used to living in simple ways and always being
happy-even in times of poverty and great stress -- and even if your
service to G'd and prayers are not so complete or perfect. A person
should always be happy with his portion and he should not compare
himself with the rest of the world. There are many people, for instance,
whose incomes virtually "flow" to them. In serving G'd also, it may
appear to a person that many other people are thousands of steps above
him in their understanding of Torah and in the heartfelt yearnings they
seem to express during prayer. On top of that, it may appear to him that
he alone struggles so greatly -- not even coming close to what others
achieve. In addition, he may even be battling his way through poverty
and terrible despondence at the same time -- quite a difficult
situation.
Yet, even so, one should not get depressed or despair at all and should
always be happy with his portion. Instead, he should encourage himself
with all of his abilities and with all of the good deeds he has done in
his lifetime. They should all be very precious for him. He should
constantly give thanks to G'd, Who has Worked tremendous acts of
loving kindness for him, enabling him to come, at least, to his present
situation. If one's companion seems better off than he is -- he should
not let it even concern him. "G'd is good to all." [Psalms 145:9]
One should be like the simpleton of the story Rabbi Nachman told."
[Siporei Masiot (The Thirteen Stories of Rabbi Nachman); The Clever One
and the Simpleton] This simpleton would answer everyone in a simple way
when they asked him what he thought of his fellow tradesmen who made
much more money from their work than he did. He would say: "What
difference does it make? This is his work, and this is my work! He loved
his work and was tremendously happy with it, even though he did not
perform it perfectly, or even close to the way it was supposed to be
done. Yet, he was very pleased with the small profit which passed from
hand to hand after he finished his work and great struggling, and he did
not pay any attention to others.
A person can only merit this high level by serving G'd in simplicity and
by being straightforward. He should make it a habit to talk with G'd the
same way a person talks with a friend. Tell G'd all of your heart, tell
Him about all of the sins you have ruined yourself with, along with all
of their shameful details. Be very strong -- make sure to have this holy
conversation as much as you can. Tell Him about all of your adventures
and good experiences too; thank and praise Him for all of the Mitzvos
and good deeds He lets you accomplish. Be very stubborn at this since
most people are plagued by tremendous suffering and feelings of
insignificance -- due to the many bruises which time has brought them,
(all of which may try to pull one away from having this precious
conversation)
A person who wants to accustom himself to the ways of truth and tear
himself from the vanities of this passing world, will be attacked by
bitterness, suffering or feelings of insignificance.
Up until now, such people were entrenched in ways of evil, (or at least
accustomed to them), but now that they merited an inspiration from
above, and yearn to follow G'd -- they must separate themselves from
their lowly deeds and ideas.
However, the Evil Urge will confront the person with even more strength
at such a time, since:"He who is greater than his companion, has a
greater Evil Urge." [Tractate Succah 52a]
Therefore, you should know that the most powerful weapon there is
against the Evil Urge is conversation with G'd. Talk with G'd in a
completely simple way. Speak with Him constantly, tell Him about all of
the incredible wonders He Created, about all of your plans and concerns.
Ask Him for help in your war with the Evil Urge. Talk with Him about all
that is on your heart or mind -- all in a simple, straightforward
manner.
A person should keep up this regiment even if he gets disenchanted by
different sorts of doubts or conflicts.
If you can go to a place of seclusion, it will truly help in this holy
conversation. Rabbi Nachman speaks in many places of how beneficial the
uninhabited places are for talking with G'd. [Likutei Moharon 52] He
also explains how all of the different grasses Join together and help a
person in his prayers, [Likutei Moharon II; 1] as well as many other
incredible concepts and ideas. [Likutei Moharon II; End]
It may be difficult to understand why so much prayer and desire for
change is necessary, since everything which G'd does is for the best.
The sages said: "A person must be able to say that all which is done
from heaven is done for the best." [Tractate Succah 52a] If this is the
case though, why did G'd Command us to pray when we suffer? Are not all
of the troubles and suffering really good for us since they can help us
merit eternal life?
Certainly, everything which G'd causes a person to go through is for the
best, but even so, one must still pray to G'd and request freedom from
his sufferings, begging for pleasure and profitable situations.
Prayer effects change in quite amazing ways. When a person prays, he
creates "tubes" and "vessels" which draw down and contain any Divine
Allotment of Kindness he is worthy of receiving. If the Divine Allotment
would descend while the vessels were unfit, the situation would be
comparable to an overabundance of "oil," which would cause the "candle"
to be extinguished. If this were to actually happen, the kindness, now
overabundant, would lead to terrible destruction.
Therefore, a person should constantly pray to G'd and seek freedom from
all of his problems. Yet, at the same time, he must realize that if G'd
does not answer his prayers, it must be because his "vessels" cannot
safely contain the Allotment he is seeking. If one remains strong in his
prayers though, he will eventually repair his "vessels" and experience
tremendous joy upon receiving the Divine Allotment he seeks.
The way to create vessels and maintain them is through prayer and the
study of Torah. The most essential of the two though, is prayer. It is
written: ". . . and all of the produce of the field were ready to grow
in the land . . . for G'd had not yet caused it to rain . . . and man
was not . . ." [Genesis 2:5] Rashi explains that man was not means that
man was not yet there to pray. This illustrates that the way of drawing
down Divine Allotment is through prayer.
Before a man prays, even problems and suffering are good for him.
Everything is for his benefit. The Divine Allotment and Kindness are
withheld from him because of his bad deeds. if, for example, kindness
would be allotted without being justly deserved, it would be
unappreciated -- causing even more damage, as mentioned before.
Therefore, it is only through prayer that the greatest repair of damaged
vessels takes place. -- And the greatest repair which prayer
accomplishes is to suspend the sternness of judgment, caused by
undeserved Kindness.
When a person prays, he "sweetens" the judgments and fixes the vessels
so that he is able to receive G'd's Allotment of eternal Kindness,
without any problems or bad side effects.
The essential ingredients of prayer are to constantly keep in mind G'd's
Oneness and to combine all of one's requests into a single, united
prayer -- for, with such a oneness, everything will be good.
A person really has no reason to pray if he does not have a proper
purpose for the things he desires. For example, does one give an insane
person or an infant everything that he asks for? Definitely not; such
untampered kindness would cause greater harm than good. It is the same
here. When, for example, a person is poor or has problems with his
health and prays, asking G'd to grant him a substantial income, wealth,
or health, he must realize why he seeks these things; for by praying for
them, he is thereby challenging G'd's Own Decisions.
A person must therefore realize the eternal purpose behind his requests
and direct his prayers accordingly. When he can also realize G'd's
Oneness, his prayers will be answered, since the "vessels" will then be
able to receive the Divine Allotment.
If one does not have a G'dly purpose behind his prayers, then the Divine
Allotment which he seeks will damage him. This is seen from the actions
of many of the wealthy. Their wealth incites them on to terrible evils.
This is what King Solomon was astonished about. "There is an evil . . .
wealth, which guards the evils of its owners." [Ecclesiasties 5:12]
Is there a greater evil than to give a person thousands of coins to play
with in this passing world, which could cause his downfall from the ever
existing World to Come?
After becoming wealthy, a person often becomes possessed by his money,
and it can easily uproot him from both worlds. This is what is written
in the Zohar: "The way of wealth in this world is for a person to make
sport of it, but it will usually kill him -- ruining his portion in the
World to Come, may G'd's abundant Mercy protect us." [Tikunei Zohar: 5
Final Tikunim; See also Likutei Moharon 23]
Therefore, one must envision G'd's Oneness and Eternal Presence before
praying. For example, understand the different sorts of reasons behind a
desire for money. Then, realize G'd's Eternal Presence as opposed to the
passing life of this world. Finally, direct your prayers together,
reaching for the goal.
A person must remember, especially while absorbed in prayer, that
everything is for the best. Believing this firmly will help one's
prayers a great deal. This realization itself can help a person bring
down the corrections he needs for the vessels he is working on. The
vessels can then hold tremendous amounts of Divine Allotment and
Kindness, allowing him a good income -- even wealth, health, healthy
children, and other blessings. Everything will work out fine once the
vessels are properly repaired.
This itself is the subject which Rabbi Nachman explained: ". . . and
afterward, when he returns from being absorbed in G'd's Unity, his
soul's thirst will subside, since it was caused by his suffering, which
is already being relieved with the help of the Torah he learned while
being absorbed within His Unity." [Likutei Moharon 65]
All of the Torah which a person receives and experiences while being
absorbed within the Infinite One must be drawn down with prayer and
supplication. This is also understood from Rabbi Nachman's talk, since
he already explained that a person has to make a unity from all of his
prayers by directing himself toward G'd's Oneness. Then, after this
great prayer, he will be able to bring down and understand new concepts
and ideas of Torah and apply them successfully to his problems.
Really though, everything is one, for Torah and prayer are dependent
upon each other. Through prayer, one can bind to himself the light of
G'd's Infinite Oneness. This gives rise to new understandings of the
Torah. These two steps: prayer; and the development of new
understandings of Torah create and repair vessels. This enables the flow
of G'd's Divine Kindness to descend for the good and for eternal life;
and not for evil, death or destruction.
Actually though, the righteous leaders of the generation are the only
ones who truly understand the ways of prayer. This is what the sages
have said: "A person who has a sick person in his house should go to the
sage, (that he may pray for him)." [Tractate Baba Batra 116a] The
righteous leader is alone able to reach G'd's Oneness during prayer.
The true, righteous leader is also known as the "Caretaker of the
Field," for he is concerned with all those who are still far from the
destination of G'dliness, and whose prayers are not yet properly
directed. He alone is sure to bring them to the destination -- by
helping to join their varied prayers together as one ultimate,
heartbreaking prayer in search of G'd's Oneness.
King Solomon was one of the greatest of these leaders, and therefore
prayed to G'd: "Whatever prayer and supplication be made by any man --
by anyone from your people Israel . . . Hear Thou in heaven and forgive,
and do, and give to every man according to his ways which You Know --
since You Alone Perceive the hearts of all men. Do this in order that
they may fear You all the days that they dwell on the land which You
gave to our fathers." [1st Kings 8:38-40]
The righteous leaders sometimes ask that peoples' prayers not be
answered, as well. We see this also from the example of King Solomon.
Rashi explains that the emphasis of King Solomon's prayer lies in the
words: "Which You Know." [1st Kings 8:38-40] -- If You Know that a
certain person will try to cause harm to his companion with money, then
do not answer his prayers in which he requests money. The righteous
leaders protect the people by making sure any Divine Allotment only
comes for good and not for bad.
The knowledge of how to pray correctly is not really known except to the
truly righteous. Therefore, other people should attach their prayers to
these righteous men, and they will raise up their prayers as is
befitting them. This will cause an allotment to come down for them
according to their needs, letting them enjoy healthy children,
sustenance, and other blessings; and the allotment will never damage
them. In fact, just the opposite is true. With the proper Divine
Allotment, everything will work out well and a person will be able to
return to G'd easily.
This is exactly what King Solomon meant in his prayer: Hear Thou in
heaven . . . and give to every man according to his ways which You
Know." [1st Kings 8:38-40] He asked G'd to fulfill all of the requests
which Israel would pray for if the requests were for their own good.
This is what is written: "Do this (answer their prayers) ... in order
that they may fear You all of the days . . ." [1st Kings 8:38-40] -- but
not if their requests are detrimental or might damage them.
However, concerning the heathens, King Solomon prayed that G'd should
answer all which they would pray for." [1st Kings 8:41-43] Rashi
explains that this was so they should not become angry with G'd or lose
faith in Him, a probable reaction for them if their prayers were not
answered. This is also the reason that many of the righteous
occasionally pray and ask for wealth to be granted to some of the
sinners who approach them, asking for blessings. The righteous pray that
their requests should be granted, in order that they should not be
deterred even more from having faith in G'd-which might easily occur if
their prayers were not answered. One must always realize that the
intentions of the righteous are always to sanctify G'd's Name in the
world.
The true way of prayer is to not be excessively stubborn in one's
requests. If G'd grants one what he wants, then it is very good, and if
He does not, then it is likewise good. sometimes, it is impossible to
fulfill a person's requests -- even when he prays with his whole heart,
for perhaps the things he desires would cause him terrible harm if he
actually received them. If a person is too stubborn in his prayers, he
may end up annoying G'd, causing Him to fulfill the person's requests
before he is actually ready for such an allotment, causing terrible
suffering and damage.
This is one of the many secrets and hidden wonders of prayer. Man was
created so that when he would pray with conviction and stubbornness, he
would be able to draw down all of the allotment he requested from above.
If a person "forces" G'd though, his answers will be premature and will
not be for his own good. For in his present situation, he does not have
vessels which are fit to contain the Divine Allotment he seeks.
Before a person prays, his problems are usually plentiful. As he begins
to pray though, "vessels" are fixed properly and then all which a person
lacks can be given to him, and the allotment -- will not damage him in
the least.
In general, by praying properly, one's share will come to him for good
and blessing. The essence of prayer is that it be truthful and directed
toward G'd's Glorious Oneness -- since completeness in prayer comes only
when a person reaches toward this pure, eternal unity. If you give it
thought, you will realize that this explains the concept of the sages
that a person's prayer should be for the sake of the Divine Presence.
[Likutei Moharon 89]
This is more easily understood through Rabbi Nachman's explanation of
the following Talmudic parable. "Rabbah Bar Bar Channah took his basket
and placed it in the heavens." [Tractate Baba Batra 73b] Rabbi Nachman
explains that the basket alludes to his prayers (desires and goals), and
the heavens to his soul. [Likutei Moharon 14] The main purpose of prayer
should be for the soul -- a part of the Divine Presence.
This is true even for the prayers, "Heal us, oh G'd . . ." and "Bless
for us, oh G'd, this year . the most material of all our requests (in
the Amidah, the prayer of eighteen blessings)." [These prayers will be
discussed later on.] The purpose of even these prayers is to fulfill the
lackings of the Divine Presence, as all lackings of the soul are also
lackings of the Divine Presence.
The main intent of our prayers should be to reach the final goal of
making the world a dwelling place for G'd's Divine Presence. For
instance, when someone prays to G'd, asking for an income or wealth, he
should desire the money in order to do good deeds, in order to attract
G'd's Presence to the world.
Therefore, the sages arranged the prayers in a fantastic order. First, a
person praises G'd with the first three blessings, (of the Amidah
prayer). Afterward, he prays for his needs in the thirteen middle
blessings. A person does not start to pray for his needs from the
beginning -- since he should first praise G'd; mentioning His great
Kindness in the first blessing, since this is our main intention in
prayer and most important of all. This is what the sages said: "First
one should praise G'd for the great Kindnesses He continuously does for
us," [Tractate Berachot] and at the same time realize that everything He
does is for the best.
Let's take a look at this first blessing of the Amidah prayer:
"Blessed are You, G'd our L'rd, and L'rd of our fathers, L'rd of
Abraham, L'rd of Isaac, and L'rd of Jacob; great, mighty and revered
G'd, All-Mighty and Unreachable, Who grants loving-kindness. Master of
all things; Who remembers the good deeds of our fathers, and Who will
graciously bring a redeemer to their children's children in love, for
Your Name's sake. A helping King, a Savior and Shield. Blessed are You,
oh G'd, Shield of Abraham."
Certainly, everything which G'd does is for the best, so it is with this
in mind that we say "Who grants kindness," and continue onward in this
first blessing.
Afterward, we reach the second blessing:
"You are mighty forever, You revive the dead, and You are powerful to
save. You cause the wind to blow and the rain to fall. You sustain the
living with kindness and revive the dead with great mercy, You support
all who fall, and heal the sick, You set the captives free, and keep
faith with those who lie in the dust. Who is like You, L'rd of power?
Who resembles You -- the King Who brings death and restores life, and
causes salvation to flourish? You are faithful to revive the dead.
Blessed are You, oh G'd, Who revives the dead.
This blessing corresponds with the trait of might, or G'd's ability to
withhold a kindness. In it, we mention G'd's Strength and Wonders, as
well as His Ability to renew everything; as it is said: "You are mighty
forever . . ." This is similar to what Rashi said, commenting on Psalm
92: G'd, You are exalted forever, and You always have the upper hand . .
." [Psalms 92:9] He explains that G'd's Intentions are always for the
eternal good. This realization can help us understand why the phrase
"You revive the dead" is mentioned in this blessing. For, resurrection
of the dead is the greatest, most enduring kindness possible -- a gift
of Eternity.
All of the experiences which G'd has a person go through are all for
this eternal good which will transpire when the dead are brought back to
life. This can be understood more clearly by the different phrases of
this last blessing.
You see, the greatest possible kindness would be for everyone to be
worthy of resurrection. Therefore, in this blessing, where we mention
all of the kindness which G'd does for a person in this world, we also
remind G'd of His Promise to revive the dead.
In other words, we pray that all the kindnesses which G'd does for us in
this passing world, all be done in a way which will also let us merit
the resurrection of the dead. G'd should not "sell us short" of our
merits entitling us to resurrection by substituting kindness of this
temporary world, for revival of the dead is the greatest gift we can be
worthy of receiving here.
A person can now easily understand why livelihood and other necessities
are sometimes withheld. It is all for a higher, eternal kindness which
is much more precious than anything within the limits of this temporary
world.
G'd can certainly let everyone enjoy the benefits of a handsome income
-- even great wealth, or let everyone be immediately cured of all
disease and sickness, for He is G'd -- the One Who sustains life and
heals the sick. G'd sometimes delays or holds back a person's allotment
though, all because He sustains life through eternal kindness. That is,
with Kindness which will allow Him to bring a person to Eternal Life.
G'd supports the fallen, heals the sick, and frees the captives in the
same way. That is, in a way which will allow Him to "keep faith with
those who lie in the dust" -- which implies that He will Grant them
eternal existence in the future.
Looking back, we see that this blessing also deals with the requests of
livelihood. Earning a living can be very upsetting, and if a person 9s
livelihood would be withheld, life would be extremely difficult,
especially in these times of exile where people have new desires and
uses for their money with each new day. Yet, even with our great need
for money, we nevertheless mention our requests for livelihood close to
the subject of revival of the dead -- thereby recognizing that G'd
provides and sustains all men, but we ask Him to do so in a way that
will also allow Him to "revive the dead with great mercy."
In other words, G'd should provide us with a means to make a living,
(and other blessings, as well), but only in a way that will allow us to
be judged worthy of the final, eternal treasure of being brought back to
everlasting life. immediately after this we start the third blessing:
"You are Holy and Your Name is Holy, and all the holy sanctify You each
day, praising You forever. Blessed are You, oh G'd, Holy G'd."
This blessing speaks of sanctifying G'd's Name, which is the greatest
task and purpose our lives can take on in both this world and in the
World to Come. It is a very tremendous merit, so we pray that we will
always be fit for this tremendous task. This is exactly what we say in
this blessing: ". . . all (so the holy (ones) sanctify You each day,
praising You forever." Happy are those who merit such an existence.
This last blessing completes the initial three blessings of the Amidah
prayer. Summing them up, we first praise G'd for the immense Kindness He
does for us; then we recognize that everything which G'd does is to help
us merit His Supreme Kindness of revival of the dead, and is therefore
always in our own best interests. Afterward, in the third blessing, we
pray and yearn to truly exalt and sanctify G'd.
It is only after first praising G'd in these ways that we can even think
of requesting our own needs and desires from Him.
G'd could most certainly provide for us without our prayers, but we pray
to Him in order to help us create "vessels" for the Allotment, as He
Commanded us.
Even though we pray for material needs and desires, our intentions are
always for the Divine Purpose of drawing G'dliness into the world,
thereby causing His Oneness to be more.and more revealed.
Even so, one might think that such grossly material prayers would be
better off unspoken.
However, we have to pray with our physical mouths in order to create
"vessels" which can contain the Divine Allotment.
We find this in Rabbi Nachman's talk based on the verse: ". . . and He
will Bless you as His Words were to you." [Deuteronomy ] The Rebbe
interprets this to mean: "and He will Bless you according to the
strength of your prayers." [Likutei Moharon 34] G'd will Bless us
according to His Promise or Words -- which are dependent upon the verbal
strength of our own prayers.
In the middle blessings (of the Amidah), we first ask to be blessed with
knowledge, since this is most essential of all:
"You gracefully grant knowledge to mankind; and You teach men
understanding . . ."
In the next blessing, we ask G'd to let us return to Him in repentance.
For; knowledge reveals the ways of good and bad, but it can only help us
if we go in the ways of righteousness.
Next, we ask forgiveness for our sins, that we might be able to draw
close to G'd from now on.
All of these prayers help us reach the main goal and purpose of our
lives; drawing down G'd's Oneness to the world, thereby fulfilling all
lackings, both spiritual and physical.
Afterward, we say the blessings which deal with the needs of the body.
These are the blessings:
"Heal us, oh G'd, and we will be healed. . ."; and "Bless this year for
us, G'd, our L'rd, and all the different crops, for goodness . . ."
The purpose of even these prayers for bodily needs is really to have
strength to learn Torah and carry out the mitzvot, thereby satisfying
the soul's needs. This causes G'd's Oneness to be more revealed in the
world, since the soul is really a part of G'd, as explained earlier.
Therefore, those who pray properly and who constantly give themselves
encouragement in the fight against the Evil Urge will eventually be
filled with tremendous joy as G'd's Oneness becomes more and more
revealed.
This is all hinted at in our most powerful ethic of Rabbi Nachman: "If
you believe you are capable of causing spiritual harm, then believe you
are likewise capable of repair." [Likutei Moharon II; 112]
My precious brother, always speak with G'd and tell Him about the sins
you have transgressed, begging for forgiveness. Ask Him to protect you
from the many evils, sufferings and places of darkness which are found
roaming this world.
After much time has passed in constant service of G'd -- day and night,
you will be worthy to experience amazing wonders while still living in
this mundane world. However, you must remain strong in following the
holy and wondrous path set forth in this book.
Your dreams of actually being able to experience the "pleasures of the
'World to Come' while yet living in this world" will all come true. A
most powerful light will shine forth and surround you, a light which
emanates from G'd's most pleasurable fountains. Happy are these people,
and how delightful are their portions.
Peace be upon you my precious friends,
. . . Place all of your problems before G'd for "He loves you and will
provide for you."
However, be on guard against anger and sin, as the sages said. "become
well accustomed to the trait of patience."
Remind yourself well of the great Kindnesses and Wonders which G'd has
caused for you, and then realize that He has really done much, much
more.
The trick is to be strong and courageous enough to constantly receive
G'd's Kindnesses and Favors. Of course, you also need to have faith that
everything which happens is for the best.
"Fill your hands this day for G'd." -- Become accustomed to learning
Torah and saying lots of Tefillos (prayers); even during those days in
which you fail miserably.
This is so very important, since nothing is left for a person other than
what he prepared for himself during his lifetime -- just as we all truly
realize within . . .
My precious child,
If you only knew how much pain I feel for you due to your terrible
suffering, as you described to me in your letter.
However, the holy words of Rabbi Nachman are our comfort. I am very glad
that you have made a place for them of your heart, and that you are
brought even to song because of them.
A person should give himself plenty of encouragement, irrelevant of his
situation, -- and yes, this was meant even for you. In fact, this is so
essential, that all of Jewishness is dependent upon it.
A tragic number of people have become lost because of their
self-despair. They let themselves feel that they have fallen lower than
the entire world, or have entertained similar ideas. Now, even though
most were fairly intelligent, their intelligence did not help them; as a
matter of fact, it usually caused them even greater harm, may G'd's
mercy protect us.
G'd's holy Words were given in tremendous Kindness -- so let them flower
within your heart.
My child, you must be strong. Keep giving yourself more and more
encouragement. The Rebbe must have surely had you in mind in this, for
he included even those who are much lower than you when speaking on
encouragement and renewing oneself.
You should constantly feel that you are being lifted up and freed from
the depths below, since I myself heard the Rebbe say that this is most
important of all.
Encourage yourself as well, with every ounce of your strength -- with
every sort of idea you can think of Make yourself happy as much as you
can -- even with foolishness and nonsense.
You can rely on the strength of the "elder of holiness," who said that
"everything will work out for the best." -- Even a person's sins can be
changed to merits -- for G'd is very Great; so Great that is totally
impossible to speak of . . .
Erev Shabbos Parshas Toldos 5736 (1975)
Peace and Blessings upon you, the special one of my heart, a candle to
the Tzadik . . .
I am sending you the names of three people who are thinking of traveling
together to Rabbi Nachman's resting place in Uman.
They do not want you to make the adventure too public though, since
obstacles can strengthen themselves against you all too easily.
My precious friend, be strong to constantly start anew as we find so
often in the writings of the Rebbe. "The greatest completeness in coming
close to G'd is reached by constantly starting anew." When a person is
strong in this, he will never fall.
Talking with G'd is also very important; in fact, it is the ladder
leading up to Him.
On top of all else, remember to be happy -- for we arc worthy to know of
such a true Rebbe.
Attributed to Rabbi Nachman of Breslov Z"YE
Master of the World; Highest of the Highest and Cause of all Causes. You
are the Most High -- above absolutely everything. None can be found
above you. Why, no thought can even come close to grasping You. Praises
are, to You, merely silent, vain attempts at true Worship. You are
Exalted beyond all blessings and praises. it is You who I seek, You who
I search for. O, that You would only forge out a path from Your Holy
Presence -- a path leading through all of the worlds. -- until the chain
reaches even myself -- to the very place where I am. You can accomplish
this feat, since all of the hidden things are revealed to You. With this
way and path, enlighten me with Your Light. Help me return to You in
complete repentance -- truthfully. All according to Your Will, in truth,
according to the way You have chosen for Your creations.
Do not let me entertain any foreign thoughts, ideas, or distractions
which oppose Your Will. Instead, let me attach my being to pure, refined
and holy ideas of how to serve You in truth -- according to Your Ways
and Laws.
Turn my heart to Your Testimony, and Give me a pure heart to serve You
in truth.
Bring me up from the depths of the sea; to a great light -- fast, easily
and soon. -- For the redemptions of G'd are like the blink of an eye. --
to the "light within the light of life" -- all of my days upon the face
on the earth.
Master of the World, may it please be Your Will that I always have an
ever-increasing faith in You.
Please Forgive all of my sins (especially ... and Help me to correct any
damage I may have caused by going astray. Please don't let me fall into
the hands of the Evil Urge if he should try to make me feel depressed or
hopeless. instead, Give me the strength to follow Your Laws and Ways in
Truth.
Master of the World, please Open my eyes to the Delightful Work of
Creation, and Give me the wisdom to repent to You if I somehow become
overcome by the Evil Urge and sin -- causing You to Separate from me.
Dear G'd, I'm not able to come close to you on my own. Please Attach my
hopes and prayers to those of the righteous leaders of our generation.
Thank You so very much for these righteous Tzadikim. Please Help me draw
close to them, so that I can come to understand the right way of life --
and thereby save my soul from the path of destruction.
Master of the World, Master of the World, please Give me the strength to
trust in You and to follow the Commandments of the Torah as I was meant
to.
I know that sin causes terrible harm and that the Torah contains deep
secrets about everything imaginable -- and even more. So please G'd,
don't let me fall into ways of evil -- Give me strength to fight off my
lusts and earthly desires, and truthfully repent from my past failings.
Please Help me seek out the true, righteous leaders who can change
around my sins to merits. Help me to constantly realize how important
this really is. Please don't let it become meaningless in my eyes.
Master of the World, You Know that I only desire to come close to You in
truth, so please Help me fight off unnecessary sleep -- at least until I
am worthy enough to draw near to these true Tzadikim and their ways of
holiness.
Midnight is such an exceptional time to come close to You, so please
Help me break my sleep around midnight to mourn and wail over the
destruction of the Holy Temple, and Help me to thereby shape my very own
being to be like that of the Temple.
Please have pity upon me and let me find the righteous leaders of the
generation.
Ribono shel Olam, [Master of the World] please send Meshiach soon, and
Help me follow his wondrous teachings, which are known even now --
especially the teachings which reveal how nothing at all is limited to
time or place.
Please Help me to fix all of my "vessels" so that I can have a true,
clear vision as I stand in Your Glorious Presence.
HaShem, [G'd (lit. the Name)] Come to my aid. Remind me to serve You
properly -- and please Annul any bad judgments which have been decreed
against me.
Help me realize that I am a newly born creation each and every day, and
that I can start with a new slate any time I wish by merely repenting of
my past evils.
Master of the World, repentance is so hard for me -- so please Help me
to forget the past when I repent to You.
Please bring Meshiach soon so that Your Delightful Truth can be known to
the whole world, and the entire Jewish nation can soon gather together in
intense holiness, and so that we soon be worthy of the final redemption
and rebuilding of our Holy Temple in Jerusalem -- the very apple of our
eyes. Master of the World, please Help all the Jews realize that they are
all very precious to You -- and that every good deed they do is kept
track of -- no matter where they are in the world. It is so important
that I talk with You every day., without fail -- so please Remind me
about this precious conversation. Help me find a nice spot for speaking
with You as well -- maybe in the forest or field (down the road).
Inspire me to cry to You from the deep recesses of my heart, since I'm
so terribly far from You, Dear G'd.
Master of the World, I know I am really asking a lot from You, but this
is all so terribly important to me, so please consider well these
prayers of mine.
Help me pray to You with the proper respect and humility -- and help me
understand the hidden secrets of prayer in order that I can pray for
others, as well as for myself.
Spare me, please, from the evils of this passing world, and Give me
encouragement -- it is such a long, tiring path without Your Help.
Help me so that I can reach my purpose here. -- Purify my soul that I
can become worthy of eternal life.
Let me bask in the warmth of Your soothing Presence, Dear G'd -- I know
that You only want us to be truly happy.
May it be Your will that my prayers give You "Nachas" -- I don't seek
anything more than this. Thank You so much for even the strength to say
these prayers, Dear L'rd.
Please Help me to fill the task of being Your Special Servant and Child
for ever and ever. Amen, amen, amen, Selah.
Amazing! There is absolutely no reason whatsoever for despair.
There is really no such thing as despair.
It is a tremendous mitzvah to constantly be happy.
Histboddus (talking with G'd), is the highest concept and greater than
all else.
If you believe you are capable of destruction, then believe you are
capable of repair.
There is such a concept as changing around everything to good.
. . . and knows that a person must cross over an extremely narrow
bridge, and it is most essential not to be frightened at all.
16-32-41-42-59-77-90-105-137-150
Pray with a minyan of Breslover Chassidim every Rosh Hashanah.
Study at least one law from the Codes of Jewish Law each day.
Speak with G'd in your own personal way as often as you can.
Break your sleep at midnight [six hours after dark -- all year round] in
order to mourn over the Holy Temple's destruction.
If You would like extra copies of this book, just send us whatever You
can afford -- in order to help cover printing and shipping costs.
We also have many other Breslov publications, however, most are in
Hebrew.
Donations would also be most welcome, to say the least. The Yeshiva is
involved in many different programs -- all with the goals of spreading
the teachings of Orthodox Judaism, and Breslov Chassidus, in particular,
to the Jewish people.
Feel free to write if you have any questions or just want to share your
thoughts or problems.
Most of all though, keep praying to G'd.
Mesivta Heichal HaKodesh
2. The Advice of the Righteous
3. Meshiach
4. Escaping From Time
5. Today
6. The Gift of Forgetfulness
7. Forget the Past and Start Again
8. Hard Beginnings
9. Imprints of Holiness
10. Plain Talk With the Almighty
11. Finding the Divine Presence
12. A Time for Everything
13. Don't Give Up
14. Walking With G'd
15. The Prayer Pipeline I
16. The Prayer Pipeline II
17. Conclusion
Adapted from Letters from Rabbi Nosan zy"e
Adapted from Letters of Rabbi Nosan zy"e
Adapted from Asher B'Nachal #712
A Short Prayer I
A Short Prayer II
Ethics of Rabbi Nachman
(Chai Moharon)
(Likutei Moharon II; 78)
(Likutei Moharon II; 24)
(Likutei Moharon II; 25)
(Likutei Moharon II; 112)
(Rabbi Nachman's Praises)
(Likutei Moharon II; 78)
Say these ten Psalms -- they are a wonderful remedy for every sort of
problem, especially Tikun HaBris (gaining sexual purity).
A Voice Calls Out to G'd was written by
Rabbi Eleazer Shlomo Shick,
shlit"a renowned Breslover leader, Rosh Yeshiva, and author of over
seventy books, all based on the teachings of Rabbi Nachman of Breslov
zy"e
851 - 47th St.
Brooklyn, N.Y.
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