Excerpted from “Hitbodedo-It: The Science, Art and Heart of Hitbodedut” (unpublished ms.) by Rabbi Perets Auerbach. Source references and glossary have been omitted from this online version. The beginning of hitbodedut is meditation on being in the Presence of God. This itself can be expanded and expounded to become an entire discussion unto itself. It involves talking about omniscience. The Divine light fills all worlds and surrounds all worlds, is above all worlds and beneath all worlds. This can be expanded to wider and wider horizons of hasagot Elokut (Divine perception). “Shiviti [I put] YHVH always before me” (Psalms 16:8). The Arizal explains that the verse refers to seeing the Tetragrammaton always before the mental eyes. This is a great foundation of yirah. “And the appearance of God [i.e., seeing YHVH] is as [letters of] consuming [white] fire at the top of the mountain [the soul source]—to the [mental] eyes of the children [offshoots of Israel [i.e., the Eyn Sof, or Infinite, as expresed in Zeir Anpin of Atsilut]” (Exodus 24:17). Envision the Name in fiery white shining letters. A word about what this can lead to: There is a famous story of a group of Jews who dwelled in an Arab country. A certain sheik was known to miraculously help people. A tzaddik who lived there wanted to fathom the secret source of his power. He was very wise also in secular wisdom, which he had heard that the sheik loved. So he went to the sheik and allowed him to pose any question he had. The sheik was delighted to see a great display of wisdom and receive answers the likes of which he had never known before. After going through many topics, they finally reached the sheik’s favorite issues of knowledge. At this point the tzaddik told him that he would proceed only if the sheik told him his secret. At first he declined. However, when he saw that the tzaddik was adamant about not revealing any more knowledge, he acquiesced to reveal his secret. He told the tzaddik to fast and immerse and to meet him on a certain day. The tzaddik did so. The sheik took him into special hidden chambers and showed the source of his secret power: The tzaddik saw a big engraving of the Tetragrammaton. Because the sheik treated it with great respect, he merited to be answered very directly. Many have heard this story only to feel disappointed at what seemed to be leading to a great revelation, but ended up being anti-climatic. Don’t we already know that? In truth, it is a great piece of mussar. It demonstrates how important it is to honor God’s Name and how good the results can be. But there is something more. “I walk before God in the land of the living” (Psalms 116:9). Did we think that anyone is up and walking in the land of the dead?! Why would Dovid HaMelekh hint to zombies? We have no known record of any episode of Alfred Hitchcock, Vincent Price, or even “Creature Feature” dating back to his time. “And you who cleave to God your Lord are all alive today” (Deuteronomy 4:4). Life is only genuine if it is connected to the Source of All. And Divine life-force is channeled through God’s Names. A basic way of cleaving to God is through picturing His name. This is called walking before Him in a true state of life. One can merit to know everything just by seeing how the Name reacts. If you are pondering doing something, see if the Name “shines.” In order for this to work, one needs to be aligned. Rebbe Nachman’s story of ‘The King Who Decreed Destruction” tells of a king who fell upon a way to conquer the world without war. Each one of the seven planets (the Kabbalists count only seven) shines its energy into one of the seven continents, and also into seven types of metals. The king gathered the metals and made them into the form of a man—the head of gold, the body of silver, the other limbs from other metals. (This echoes of the form seen by Nebuchadnezzar in his dream in the Book of Daniel. He too was king of the whole world.) This statue was placed upon a high mountain, where all of the planets shine. When a person needed advice on whether or not to do something, he would go to the mountain, meditate on his question, and gaze at the man. If it shined, he knew that it was the thing to do; if not, not. The “mountain man” only worked if the king “subdued the high and uplifted the lowly” (Siddur). Providence transmits destiny to nature by means of the planets and constellations. The statue represents the partzuf of the sefirot as they are expressed within nature. The Tetragrammaton manifests through the concept of “adam ha’elyon”—by way of the form of a spiritual human archetype. For one who is connected to God, He will shine His light through the Tetragrammaton, causing it to light up when the meditator ponders doing something that he should do. This is similar to the letters of the breastplate that lit up when the Kohen Gadol sought counsel, when the Holy Temple stood in Jerusalem. God says to one who is proud, “This world is not big enough for both of us!” In order to see the Name in lights, one must subjugate the higher parts in himself— pride—and raise up the low parts—low self-esteem. One has to really believe that God dwells within him and is there, ready to give direct answers. In the story, the statue was used for selfish power and intrinsically was coming from Other Side. “ELHYM made this opposite that” (Ecclesiastes). From it can be learned “the advantage of light from darkness” (ibid.) about the way it works on the good side. “And I poured out My king on Zion, My holy mountain” (Psalms 2:6). This refers to Mashiach, who is the human embodiment of the adam ha’elyon. He collectively includes the entire “awakening from below” of all of mankind, from the whole world, throughout the entire six millennia. He will put the finishing touches on this collective effort, “customize it,” and take it all upstairs to complete the redemption. He is in the category of Dovid HaMelech, whose energy manifests in space upon Mount Zion/malchut. Malchut, the seventh sefirah, includes the entire world, in all of its aspects of seven (continents, planets, metals). They all shine into malchut, which receives them, concentrates their energy, and through this can be used to receive advice. The way to actualize all of this is in the self is through hitbodedut. Always speak to God as if He is there—because He really is! Don’t hold yourself too small to see His name. “Shiviti” is a basic privilege that everyone has a right to fulfill—no matter who they are, where they find themselves, and to where they have fallen. Focus on the name while having hitbodedut. This unearths one’s own personal messianic point. (This is something to focus on when saying the words in Shemoneh Esreh “Make speedily sprout the scion of Dovid Your servant...”—that one’s personal Mashiach-point should surface.) “And raise his horn in Your salvation”—the horn of your soul should be elevated to its fullness (see Likutey Moharan I, 17). The author of Chovot HaLevavot states that one who concentrates for three days straight on the Name will merit to see the unseen, hear what is not heard, and know the unknown. Even one who has not yet mastered to hold the awareness for so long can merit to see the Name shine, scintillate, and give true answers by simply treating God and His name with proper honor by always remembering being in His Presence and by constantly speaking to Him.

You can also order a different color and size (Variations) This sticker is made of vinyl that will give you the opportunity to decorate your home and transform any room. The vinyl is easily glued, waterproof, does not fade and easy to remove. All vinyl decals are cut from high quality vinyl that will adhere to almost any smooth surface... (glass, wood, doors, walls). Our durable vinyl lasts up to 5 years outdoors and even longer if applied indoors. Any order will be finished within 1-3 days and shipped to you. With the sticker will be send detailed instructions on how to apply a vinyl stickers.. Na Nach Nachma Nachman Meuman (Hebrew: נַ נַחְ נַחְמָ נַחְמָן מְאוּמַן‎) is a Hebrew language name and song used by a subgroup of Breslover Hasidim colloquially known as the Na Nachs. The complete phrase is Na Nach Nachma Nachman Me'uman. It is a kabbalistic formula [1] based on the four Hebrew letters of the name Nachman, referring to the founder of the Breslov movement, Rebbe Nachman of Breslov, along with a reference to his burial place in Uman, Ukraine. In 1922, Rabbi Yisroel Ber Odesser a Breslover Hasid, claimed to have received a petek (note) addressed to him from Rebbe Nachman, although the latter had died in 1810. The seventh line of this petek is signed Na Nach Nachma Nachman Meuman, which became Rabbi Odesser's personal meditation and song. Before he died, he taught this phrase to a group of devotees who formed the Na Nach movement.

Standard shipping from the US, if you want shipment from the EU, the UK, Canada contact me! Na Nach Nachma Nachman Me'uman Hebrew embroidered dad hat. Rebbe of Breslov Jewish classic cap. Na Nach Nachma Nachman Me'uman the name and song used by a subgroup of Breslover Hasidim colloquially known as the Na Nachs. It is a kabbalistic formula based on the four Hebrew letters of the name Nachman, referring to the founder of the Breslov movement, Rebbe Nachman of Breslov, along with a reference to his burial place in Uman, Ukraine. 𝗗𝗲𝘁𝗮𝗶𝗹𝘀: - different colors - fabric; 100% chino cotton twill - unstructured, 6-panel, low-profile - adjustable strap with antique buckle - head circumference: 20,5” - 21.6” / 52.1 cm - 54.9 cm - blank product sourced from Vietnam or Bangladesh - worldwide shipping 𝗣𝗮𝘆 𝗮𝘁𝘁𝗲𝗻𝘁𝗶𝗼𝗻 Due to monitor differences, the colors on this page may vary somewhat from actual garments. You are invited to take a look in my shop: https://www.etsy.com/il-en/shop/Jewears Thank you for visiting this page

Esther Maxwell: "B'Simcha" (Oil, Canvas, Unframed)

Ten beautiful images of Hasidic Jews from throughout history.

How the wisdom of Rebbe Nachman of Breslov can change your life. Two hundred years ago, hundreds of Chassidim flocked to Rebbe Nachman of Breslov to hear his wisdom and follow his path in Jewish living. Today, tens of thousands of Jews flock to Rebbe Nachman's grave in Uman every year to pray, study his teachings, and imbibe the energy that is Breslov. It's true - Rebbe Nachman is more popular today than ever before. And for good reason. With his original teachings on joy, simplicity, faith, and many others, Rebbe Nachman is the ultimate mentor. With his understanding of human personality and constant encouragement, Rebbe Nachman is the consummate life coach. And with his encyclopedic knowledge of Torah and Kabbalah, Rebbe Nachman is the ideal spiritual guide. Rebbe Nachman shows everyone how to get the most out of life. Come hear what he has to say to you.

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For more on Reb Levi Yitzchak Bender see appendix C at the end of: CROSSING THE NARROW BRIDGE

By Rabbi Dovid Zeitlin 12 Adar, is the yahrtzeit of of HaGaon HaChossid R' Shmuel ben R' Yeshayah Halevi Horowitz, zt"l, one of the extraordinary Breslever mashpiyim (teachers) of the past generation. He passed away in 5732 / 1972. All remember him as a giant in Nigleh, Nistar and Chassidus, who was constantly in a visible state of deveykus to Hashem. Reb Elazar Kenig, shlit"a, of Tsfas remembers: "Er iz gevein mufshat fun der velt . . . He was beyond this world." His lips were constantly occupied with words of Torah and Tefillah. We are all indebted to him for his mesirus nefesh (self-sacrifice) for all matters related to the Rebbe -- particularly for printing and disseminating ALL of the Rebbe's seforim during those very difficult years of poverty and hunger in Eretz Yisroel. He redeemed, compiled, saved and printed under extremely adverse conditions the writings of HaGaon HaKadosh R' Avrohom ben R' Nachman Chazan (i.e., he was the son of Reb Nachman Tulchiner, zt"l, leading disciple of Reb Noson zt"l). These works include Bi'ur HaLikkutim (on Likkutei Moharan), Chochmah U-Tevunah (on Sippurey Ma'asiyos), Kochvei Ohr (oral histories and traditions), etc. If not for Reb Shmuel, these "crown jewels" would have been lost forever. He was a "flamm fieyr," a true "soul on fire," with an extremely profound sense of hiskashrus (spiritual bonding) to the Tzaddik. His unbelievable journey from Eretz Yisroel to Poland and Russia in the 1920s, in order to get to know and serve all Gedolei Breslev, is recorded in his multi-volume autobiography, "Yemey Shmuel." This courageous and dangerous trip, during those dark years of Communist oppression, and what followed upon his arrival in the Ukraine gave us a unique window into the various Breslover Chassidim in Uman during the last years of the community's existence. He spent three Rosh Hashanos in Uman during those years with mesirus nefesh. He was a unique figure, even amongst the great Chassidim of his day. Reb Shmuel was a "baal tzurah" an impressive person to behold; he was also a yachsan (a person of noble lineage -- Reb Shmuel was a direct descendant on his father's side from the Shelah Hakadosh and many great tzaddikim). And he had "yichus atzmo" -- he was a model of devotion and dedication to all inyonim of the Tzaddik. He was a true inspiration for Breslover Chassidim and for everyone. Reb Shmuel personally reached out to Jews from all walks of life and brought countless people closer to Yiddishkeit and Chassidus. A few years ago, a collection of his letters (both in Yiddish and Hebrew) were printed in the multi-volume "Michtevey Shmuel." More recently, Breslever Chassidim in Monroe reprinted his powerful "Ma'amar Hiskashrus L'Tzaddik HaEmes," with additional footnotes. It sells for $6 a copy. Anyone interested in obtaining this ma'amar may contact the publisher: Gedolim Tzaddikim, 845-248-3449, or email [email protected]. It is interesting that this fiery mystic and profound thinker was also known to personally prepare many special, tasty dishes in honor of Shabbos (I think he started on Wednesday). This was a great and serious avodah for him every week. But it is not really a contradiction at all. Deveykus in the Tzaddik is the same as deveykus in Shabbos Kodesh -- one is in Neshomah (soul) and one is in Z'man (time). Besides, the Zohar HaKadosh says of the Tzaddik: "Antt hu Shabbos d'kulo yomin . . . You are Shabbos of all the days." Zekhuso yagein aleinu, may his merits shield us!

For more insights and amazing Breslover stories related to Pesach, please see: THE BRESLOV HAGGADAH:

Standard shipping is from the US ! If you want shipment from the EU, the UK, or Canada contact me ! My fire HaEsh Sheli Hebrew embroidered beanie. Rabbi Nachman Breslov Jewish religious embroidery winter hat. 𝗗𝗲𝘁𝗮𝗶𝗹𝘀: - snug form-fitting head-warming - different colors - fabric; 100% turbo acrylic - 12" / 30.5 cm in length - hypoallergenic - unisex style - blank product sourced from Vietnam or Bangladesh - worldwide shipping 𝗣𝗮𝘆 𝗮𝘁𝘁𝗲𝗻𝘁𝗶𝗼𝗻 Due to monitor differences, the colors on this page may vary somewhat from actual garments. You are invited to take a look in my shop: https://www.etsy.com/il-en/shop/Jewears Thank you for visiting this page

I know there is no official Breslover garb, however are any of the chassidic…

BH Entrance to Rebbi Shimon bar Yochai's grave in Meron There is something that makes Rebbi Shimon bar Yochai a special, unique and outstanding Tzaddik of exceptional caliber. Rebbi Shimon sought to reveal the Hidden Torah - which is the essence of the glory of Hashem - from the places most hidden and seemingly opposite to the ideals and guidelines of the Torah. To explain: Pirkey Avot states (ch. 5) that Hashem created the world using/through 10 utterances. These are the 9 times "And the Lord said 'Let there be'..." that appear at the beginning of Bereishit/Genesis. The 10th utterance is the very first word of the Torah - Bereishit. However, because there is no explicit mention of any creation in this word (Bereishit translates as: "for the sake of the beginning" - see Rashi there), it is called the "Hidden Utterance". The sages teach us that the underlying purpose of creation is to reveal the glory of Hashem which is to be found throughout all of creation. This is done through the Torah which reveals the will and desire of Hashem, which in turn shows us through what is He glorified. Thus, it goes to say that these 10 utterances reveal different expressions of Hashem's glory through the specific parts of creation rooted in their specific root-utterances. However, the question is: if the purpose of creation is to reveal Hashem's glory, how can that be said about items, actions and thoughts which go against the will of Hashem? How can evil, evil thoughts and evil actions express the glory of Hashem? On the one hand they go against the will/glory of Hashem but on the other hand they are still a part of creation? This is the purpose of the Hidden Utterance-Bereishit. It is the root of the hidden glory of Hashem hidden even within impurity/sin/evil itself. Because this is a seeming paradox, it is thus "hiddenly" rooted in this Hidden Utterance. The problem that arises is when mankind - the one's responsible for revealing the glory of Hashem - fall and descend into the category of impurity/sin whether in thought or in deed. How can they be expected to ever come out again and reveal the glory of Hashem if they are considered "trapped" in a total darkness which hides the glory/light of Hashem that serves as a handle to get back out? This is the idea of the Hidden Torah. Once revealed, the Hidden Torah brings light to the hidden glory of Hashem found within the dark parts of creation, helping those who have fallen there to get back out. * Specifically in this area do we see the greatness of Rebbi Shimon Bar Yochai. Among his greatest revelations of the secrets of the Torah is the outstanding Kabbalistic text called the "Tikkuney Zohar". In this work he reveals 70 chapters/explanations to the first word of the Torah - Bereishit. By doing so, he reveals the Hidden Torah found within the Hidden Utterance - Bereishit. However, for the majority of people this book remains to be a closed door due to its great and profound depth. An extension to these 70 chapters/revelations is needed... This is the significance of the day of his passing which falls on "Lag BaOmer". Literally, "LaG" is an acronym of the numerical value of these 2 Hebrew letters which equal "32", corresponding to the 32nd day of the Omer counting which is when Rebbi Shimon passed away. However, when rearranged these 2 letters can also spell out another Hebrew word - "GaL" - which means "to reveal". On the day of his passing, Rebbi Shimon continues to reveal - "GaL" - the Hidden Torah with endless extensions. This is in line with the traditional Torah teaching that Tzaddikim continue to live even after their physical passing, and reach ever higher levels on the day of their passing. Since Rebbi Shimon mainly invested in revealing the Hidden Torah in his physical lifetime, he continues to do so even after his passing. This is manifest in the many hints, revelations and expressions of Divine Providence that people encounter even within the darkest moments, thoughts and situations in life. .May we truly merit to value the greatness and necessity of the True Tzaddikim, and through them and their merit come ever closer to Hashem and to the revelation of His glory throughout the world, thus bringing all of mankind a stronger recognition of Hashem and His glory, Amen. * * * A PERSONAL REQUEST The pilgrimage to Rebbi Shimon bar Yochai's grave in the northern village of Meron, Israel on Lag BaOmer is considered to be by many a golden opportunity. Many bring their entire families there to participate in this very special and holy experience. I, of course, would very much like to do so too. However, the cost to do so - a family of 10 - is very heavy indeed. Anyone who would like to help sponsor my families pilgrimage to this holy event may do so through the following: 1- Immediate support can be sent through a bank money transfer using this IBAN number: IL400521840000000655848. : 2- through the following paypal link: Lag BaOmer support For those able to support I will gladly recite a special prayer on their behalf by Rebbi Shimon's holy gravesite on this special day. Kol tuv and be well Sincerely Meir Elkabas

To see this story in full, see the book: REBBE NACHMAN'S WISOM

BH The thoughts in the head are basically like the admixture of flour and water. If properly mixed and baked within the proper time span, they become like matzah. If however, they are delayed, they ferment and take on a leavened form. Leavened bread is a distortion of the true reality of the mixture - flour and water. So too, thoughts in the mind, if proper and holy, they go in, are digested into the brain, and produce proper and good results. If however they are not proper, they become like leavened bread - "Chametz" - which become altered and distorted, creating unbalanced/fermented thoughts in a person's head. The result of holy and pure wisdom is the proper Fear and Awe of Heaven, as the Mishnah cites in Pirkey Avot (Ethics of Our Fathers): If there is no wisdom, there can be no fear. Meaning, only with true wisdom can their be true fear and awe. This is because a person is directly, emotionally and subconsciously, affected by what he lets into himself, with these ideas building up the person's perspective and way of thinking in life. Thus, if a person is concerned about allowing only Torah knowledge to enter his mind, this knowledge will make a total impression upon the person's perspectives, attitudes and values. The result is that a person takes to heart and is concerned with matters in life that are connected to what he has let into himself. Thus, he will also fear, awe and respect the ideals building the backbone of what knowledge he has let into himself. In the case of Torah knowledge the result is the awareness, acknowledgement, fear, awe and respect towards Hashem and His Will. However, the opposite is also true: if a person lets into himself secular and foreign ideology and knowledge outside the boundaries of the Torah, he will be directly and indirectly affected by this. The result is that this impure mixture of knowledge will ferment and become leaven, like Chametz, and will distort his proper and true perspective (as delineated in the Torah). He will then take to heart, fear and respect these distorted perspectives, leading a person to fear in and take awe of items that he shouldn't. For example, a person should only have awe and fear of Hashem. Meaning, he should take to heart everything which is the Will of Hashem, and to trust Hashem that He will never abandon or let down a person through whatever situation he may go through in life. However, if a person is afraid of people (e.g. police, lawyers, gangsters etc.) or has worries of situations (e.g. how to pay the rent, future health issues etc.), it is a clear sign of a lack and deficiency in his Fear of Heaven, for if he truly feared Hashem, he would believe and trust that Hashem is there for him and won't let him go, and that no one can do him harm against the Will of Hashem. * By learning from and coming close to the True Tzaddikim, they imbibe us with their Torah teachings which have the power to infuse a person which such a high degree of Fear and Awe of Hashem, that a person will recognize the need to restrict any foreign ideologies and wisdom due to their negative effects and ramifications. * Another factor is that even if a person takes upon himself from this point on to filter in only holy and pure wisdom and knowledge, he is still under attack from the "Chametz" - the fermented and distorted wisdom and knowledge - that he had let in beforehand. For this reason, a person must be a warrior and "do battle" with these negative thoughts, pushing them out as they attempt to re-enter the person's attention. In the wording of Rebbe Nachman, a person must "break" the leg of the letter "Chet" (ח) and transform it into a "Heh" (ה), this being the essential difference between "Chametz" and "Matzah" (Chametz and Matzah have the same letters asides from the chet of the chametz and the heh of the matzah, where the difference is only the gap between the left leg and roof of the letter). This breaking is the battle and fight a person must display to kick out these fermented and distorted thoughts. * By extension of all this, food, which is the fuel of the body and brain, has a direct influence on a person's thoughts too. If a person allows only pure and holy food into his system, also consuming it with the proper intent and conduct as expressed in the Torah, this food becomes like Matzah, producing good and holy thoughts. However if a person lets in impure and improper food substance, along with lustfully consuming it, like chametz, it produces a negative affect on the mind. Thus, one must be in a "Matzah-mode" of eating all year round (even if one is actually eating Chametz). (For more on these concepts please listen to the following playlist: LIKUTEY MOHARAN LESSON #5) * * * With this we can now understand a deeper dimension of the Purim miracle. Haman knew that the only way to get the Jews was to first attack and weaken their Fear of Heaven. For with a strong Fear of Heaven a person is, so to speak, protected by Hashem since he can pray to Him with a fuller heart (and as the verse states in Psalms: "Hashem is close to all those who call out to Him sincerely"). By planning with Achashverosh to get the Jews to eat of the king's feast - with the forbidden food, wine and eventually women too - Haman's intent was to get the Jews in a fermented/"Chametz" mentality, so that they would have a blemish in their Fear of Heaven. With this, he would be able to get them in a panic with his ultimate decree to destroy them utterly. Thus, although the nations took lightly Haman's official decree (due to Achashverosh's first decree to have every man rule in his home), the Jews were in such a panic that they started open mourning ceremonies even a year before the decree was actually supposed to take place. Instead of turning to Hashem in prayer with hope, they despaired. However, Mordekhai along with the elders of the Sanhedrin, did not partake of the forbidden foods at King Achashverosh's feast. Mordekhai was able to maintain a clear "Matzah-headed" perspective of things. He wasn't even afraid of Haman, and did not bow down to him nor his idol. Rather, he told the Jews that the decree was serious and real, but with teshuvah and prayer it is possible to overturn the decree. He also turned to Esther with the mission of not "fearing" Haman's decree not to enter into Achashverosh's courtyard without prior consent from the king. This display of Fear of Hashem alone would be the key for saving the entire Jewish Nation. Esther then ordered Mordekhai to get the Jews of Shushan to fast 3 days. This fast was intended to purify the Jews of the impure and tainted affect of the food - "Chametz" - that they took in at Achashverosh's feast. The 3 days correspond to activating the merit of our 3 forefathers with Yaakov as the third day. Regarding Yaakov, Hashem tells him: "Don't fear, my servant Yaakov". On the 3rd day, which was actually the second day of Pesach, Esther invited King Achashverosh and Haman to her meal which she prepared with "Matzot". By doing so, she showed Haman that the Jews have left the Chametz-phobia and our now in the Matzah-Fear of Hashem mode. They are now able to nullify any decree through their prayers and hope in Hashem's kindness. The result was that the decree was totally nullified, with the enemies of the Jews "fearing" them, giving them the utmost respect and honor. (for more on this subject please listen to this audio class: PURIM - FACING THE FEAR) * * * May we see speedily in our days the modern-day miracle of Purim, the power of Matzah consciousness, and the rebuilding of our nation's complete Fear of Hashem and ability of proper prayer, along with the nullifying of all harsh decrees. And through all of this may we speedily see the coming of Mashiach, Amen. Sincerely Meir Elkabas Jerusalem * * * A GOLDEN PURIM OPPORTUNITY To help the needy of Jerusalem for Purim, please follow this paypal link: HELP FOR PURIM IN JERUSALEM THANK YOU, TIZKU LEMITZVOT AND PURIM SAMEACH

A Tallit as Unique as Your Story  A tallit, also known as a tallis, is a traditional prayer shawl with fringed corners worn during prayer. Many couples also choose to wear a tallit together under the chuppah when they get married, or to use a tallit as a chuppah cover. A tallit is also a traditional Bar or Bat Mitzvah

When the world was created, God, also called “Ein Sof” (literally without end, infinite), created an intricate mystical system referred to in the Kabalah as the Ten Sefirot. The Sefirot serve as the channels through which the world was created and is continuously sustained through the constant revelation of God’s light.

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(Painting by Rabbi Elya Succot) This essay first appeared on the Breslov-oriented blog “A Simple Jew,” March 2008. It has been slightly modified in the interim. Rabbi Nachman on Speech and Silence, Part I Dovid Sears L’ilui nishmas Yehudis Yenta bas Chaim Yisrael / Janet Shafner, whose first yahrtzeit will be on 2 Av, which falls on Shabbos Matos-Mas’ei /July 21st, 2012. May she have a “lechtigeh gan eden.” Since we are going to talk about silence – an undertaking which some might argue is self-contradictory – we must begin by appreciating the great value of speech. Both Jewish philosophers and kabbalists define man as medaber, the “speaking being.” Speech endows us with one of our most precious assets. And one of the first things the Torah tells us is that God created the universe through the Asarah Ma’amaros, Ten Divine Utterances, which are the very essence of speech. So when we speak – if we speak in a holy manner, meaning words of Torah and tefillah, words of truth and compassion and faith – we become attuned to something deeply rooted in our own nature and in creation. Speech in Avodas Hashem In propounding his path of self-realization through hisbodedus (secluded meditation and prayer), Rebbe Nachman tells us to speak to God in our own language at length, without holding anything back (Likutey Moharan I, 52; ibid. II, 25, et al.). The power of this practice is due to the sanctity and power of speech. He also states, “Holy words are the Shechinah, the Divine Presence . . . God’s Kingship and the truth of His existence are revealed through them” (Likutey Moharan I, 78). Words of Torah and prayer are vessels for divine illumination, both for those who hear and those who speak. As the Rebbe explains, “Speech is the medium through which we receive the flow of blessing (shefa); as it is written, ‘May [God] bless you according to what He has spoken of you’ (Devarim 1:11) – that is, the flow of blessing corresponds to the speech. One who attains perfection in his power of speech receives abundant blessings by means of the vessels formed by his words” (Likutey Moharan I, 34:3). (This, too, is why we must recite our prayers verbally, and not only in thought, as mandated in Shulchan Arukh, Orach Chayim 101:2. However, the “silent” Shemoneh Esreh should be recited barely audibly and should not be heard by anyone worshipping nearby, which can be extremely distracting—see Be’er Heitiv and especially Shaarei Teshuvah, ad loc., at length.) Just as the Shekhinah is the emtzai, the intermediary that unites Creator and creation, speech unites self and other; when we communicate with words, we can bring about a “meeting of the minds.” In terms of the individual, speech can also unite the inner and outer aspects of a human being, awakening thoughts and feelings that had been dormant or suppressed. Both intermediaries, Shekhinah and speech, may be described as luminous, radiating wisdom. In fact, the Zohar states that the Shekhinah and speech are part and parcel of one another (Zohar III, 230a, 291b). In the works of the Baal Shem Tov, a key mystical practice is deveykus b’osiyos, binding one’s thoughts to the letters of Torah and prayer, thus to perceive what he describes as the “lights within the letters” (for example, see Rabbi Yaakov Yosef of Polonoye, Toldos Yakov Yosef, Vayeitzei, cited in Sefer Baal Shem Tov, Va’eschanan, no. 36; also Sefer Baal Shem Tov, Bo, 5). This concept appears in Breslov seforim, as well (such as Likutey Moharan I, 94, which contains an important discussion of the nature of holy speech in general). However, just as letters require the white space that surrounds them in order to be recognizable, so speech goes together with silence. This is especially true in spiritual practice. Thus, not only speech but silence, too, is part of Rebbe Nachman’s path of hisbodedus (secluded meditation) and deveykus (cleaving to God). Silence and Self-Nullification Silence is associated with the sefirah of Keser / Crown, which transcends creation. This is the kabbalistic meaning of the Mishnah, “Silence is a fence for wisdom” (Avos 3:13). Like a fence, Keser / Crown “surrounds” the sefirah of Chokhmah / Wisdom from which the rest of the array of sefiros devolve (Likutey Moharan 6:5, 15). Thus, through silence one can connect to the level of Keser / Crown, which is beyond all form and division – and beyond words. In Sichos HaRan 279, the Rebbe describes to his disciple, Reb Noson, the practice of self-nullification, which entails making oneself silent. Reb Noson recalls how this conversation came about: “Once Rebbe Nachman told me, ‘When things are very bad, nullify yourself completely [mevatel zikh].’ “I asked him, ‘How can one nullify the self?’ “He answered, ‘Close your mouth and close your eyes. This is nullification.’ “From this we can learn practical advice: When the Evil One overwhelms us and disturbs us with all sorts of evil thoughts and confusions that we cannot seem to overcome – that is when we should nullify ourselves. “Everyone can accomplish this, at least from time to time. Simply close your mouth and your eyes and clear away your thoughts, as if you possess no intellect or reason, and nullify yourself completely before God” (translation from The Tree That Stands Beyond Space, Breslov Research Institute, p. 15). A related teaching appears in Likutey Moharan II, 5, which speaks of a technique called “Yichud HaMerkavah / Unification of the Merkavah.” There, the Rebbe states that one can transcend suffering and inner conflict by intensely focusing the mind on one point. Reb Noson elaborates on this subject in Likutey Halakhos, Rosh Chodesh 6:20. Again, to cite The Tree That Stands Beyond Space (p. 68): “Sometimes a person may experience a spiritual decline so great that his only tikkun is through the ‘unification of the Merkavah.’ Each person may accomplish the unification of the Merkavah by focusing his power of thought on one place. One’s consciousness should not be scattered, but attuned and intensely bound to God. The unification of the Merkavah is brought about by the tikkun of the mind. Evil thoughts correspond to the ritually impure animals, whereas pure thoughts correspond to the animals depicted in the Merkavah vision – the lion, ox, and eagle – and man rides upon them all. [Note: In one sense, the human form on the Merkavah alludes to God; in another sense, it alludes to the tzaddik; and in still another sense, it alludes to the mind or essence of the mind; see also Likutey Moharan I, 13:6. Here, the Rebbe seems to be interpreting the symbol in the third sense.] “Every Jew must become a Merkavah, a vehicle for the Divine Presence. As our Sages say, ‘The tzaddikim are the Merkavah.’ This is attained through sanctifying the mind, which is the essence of a person.[1] In this manner, one may be incorporated into the highest level of the Merkavah: the paradigm of the ‘man sitting upon the throne.’ When one focusses his thought on God, not allowing it to stray beyond the bounds of holiness, one accomplishes the unification of the Merkavah. “However, it is extremely difficult to tame the mind. One can truly succeed only through the spiritual merit and power of the tzaddikim who attained these abilities through their perfect simplicity and their willingness to throw themselves into the mud of human confusion for the sake of God [see Chayei Moharan, 41].” So we see that intense concentration on God enables one to rise above all conflicts and difficulties and connect to the Shekhinah. This requires hiskashrus, or forging a spiritual bond with the tzaddikim, because they personify the goal for which we are striving; and given the devotion of the tzaddikim to elevate the world, they can enable us to actualize our potential. In a related vein, in Likutey Moharan I, 65:3, the Rebbe observes that when we are in pain, we close our eyes instinctively, as if squinting in order to see a faraway object. The “faraway object” we ultimately seek is the World to Come, which is the world of unity, beyond all conflict; closing the eyes entails bittul, self-nullification, the prerequisite to this perception. And when the ego is nullified, there is no suffering (at least not existential suffering). Just One Question The $64,000 Question (I know I’m dating myself – Rabbi Ozer Bergman says that the price has now inflated to $1,000,000) is: Why are these solutions only b’dieved, measures to be taken when all else fails? Part II of this posting will attempt to answer this question. [1] A friend who proof-read this posting asked me what Reb Noson means in this context by “sanctifying the mind (taharas ha-machshavah).” I’m tempted to say that he means to clear the mind of thought, as in Berakhos 2a-b, where the sky is described as being tahor, “clear” or “erased” of light when evening falls; it is hard for me to accept that he simply means to think only “good” or “holy” thoughts. The first approach would be a more meditative way of understanding Reb Noson’s words, which fits the broader context of his teaching. But I’m not sure. A key to this question would seem to be the Rebbe’s similar reference to taharas ha-machshavah / purifying or clearing the mind in Likutey Moharan I, 234. There, he states that negative thoughts are the result of mochin de-katnus / “small mind,” or constricted consciousness; the way to attain taharas ha-machshavah, purity of thought, is therefore by attaining mochin de-gadlus / “big mind,” or expanded consciousness – which also goes along with clearing the mind. The Rebbe takes up the subject of silencing the mind in this lesson – but he also stresses becoming cognizant of God’s constant providence and sovereignty in all times and circumstances, particular by hearing the stories of the tzaddikim and the things that happened to them (which reflect more intense manifestations of Divine Providence).