The Blog @ Breslov.org

Based on Likutey Halakhot, P’ru u’R’vu 3:10

I want to propose an answer. What’s the question? The question is, Why don’t we say Hallel on Rosh HaShanah? Yes, it is Yom HaDin, Judgement Day, and to thank Hashem on that day for miracles He has performed in the past is incongruous. Understood. But! Rosh HaShanah is festive enough that we dress in our holiday finery or in white; we don’t fast (forbidden according to many), but eat sumptuous meals and drink sweet beverages; and we fully expect a miracle, that our verdict will be favorable (Yerushalmi, Rosh HaShanah, Chapter 1).

Nu, so what’s my answer? The shofar. Reb Noson writes that the sounds of the shofar, listening and hearing them, contain the Ten Types of Song. Every single word of prayer, blessing, thanksgiving and praise that you will say this coming year, are contained within the shofar’s ten sounds*. But what does that mean, that hearing the shofar contains every sort of song one might sing to God?

Reb Noson explains that if you want teshuvah, return to God, you must be prepared to let go of bemoaning your Jewish failures and human shortcomings. You must instead trumpet (to yourself!) your successes and virtues. Even the smallest of these, as brief as it was, begins to constitute a reciprocal song, a parallel sounding of your inner-shofar. And as Rebbe Nachman teaches in one of his most primary lessons—Azamra!—one good point leads to another, and one begins to sing.

This is the Hallel that we begin to generate on Rosh HaShanah. The bringing to the fore of the good points that are you, creates more and more of them. When you recognize that you have good within waiting to come out and that you are good, you will be energetic and enterprising about getting that good done.

And doing good will give you a lot to sing about in the coming year. So it turns out that you are the Hallel of Rosh HaShanah.

A sweet, happy and healthy new year to you and yours. May you all be immediately inscribed and sealed in the Book of the Tzaddikim. Amen.

agut g’bensht yor!
shanah tovah u’metukah!

agutn Shabbos!
Shabbat Shalom!

© Copyright 2010 Breslov Research Institute

*The ten sounds are: Tekiah-Shevarim-Teruah-Tekiah, Tekiah-Shevarim-Tekiah, Tekiah-Teruah-Tekiah.

Ozer Rosh HaShanah, simcha Rosh HaShanah, teshuvah

For this year’s Rosh HaShanah gathering in Uman, Breslov Research will again be hosting a few hundred people for the yom tov and Shabbos/Shabbat meals.

The value and power of providing even a single meal for a traveler, especially a poor one, is quite great. Take a look at the following pieces of Gemara and see for yourself how you can dispel the anger caused by idolatry, touch the depth of your Jewishness and increase the security of your family—and more!

Sanhedrin 103b [end]

Raba said to Rabbah bar Mari: Why did they not count Yehoyakhim [among those who have no portion in the world to come]?… He answered: I haven’t heard an explanation about kings, but I heard one about commoners. Why did they not include [the idolater] Micah [among those who have no portion in the world to come]? Because his bread was available to travelers, as it is said, “Every traveler turns to the Levites.”…

It has been taught: Rabbi Natan said, “From Gareb to Shilo is a distance of three miles, and the smoke of the [Mishkan’s] Altar intermingled with that of Micah’s idol. The angels wished to shove Micah away, but the Blessed Holy One said to them, ‘Let him alone, because his bread is available for wayfarers.’”…

Rabbi Yochanan said in the name of Rabbi Yose ben Kisma: A mouthful [of food given to wayfarers] is significant, since it alienated two families from Israel, as it is written (Deuteronomy 23:4–5), [“No Ammonite or Moabite shall enter into the congregation of the Lord]… Because they did not meet you with bread and water on your journey when you left Egypt.”

Rabbi Yochanan himself said: [A mouthful of food given to wayfarers] distances the near, and draws near the distant; it causes [God’s] eyes to be averted from the wicked; it made the Shekhinah rest even on a prophet of Baal; and an unintentional mistake (shogeg) relating to [feeding wayfarers] is regarded as deliberate (meizid).

“It distances the near,” [is learned] from Ammon and Moab.

“And brings near those who are distant,” [is learned] from Yitro. For Rabbi Yochanan said: As a reward for [Yitro’s saying (Exodus 2:20),] “Call him, that he may eat bread,” his descendants were privileged to sit in the Lishkat HaGazit (Chamber of Hewn Stones of the Sanhedrin)…

“It causes [God’s] eyes to be averted from the wicked” [is learned] from Micah.
“And made the Shekhinah to rest upon the prophets of Baal” [is learned] from the companion of Iddo the prophet. For it is written (1 Kings 13:20), “As they sat at the table, the word of the Lord came to the prophet who had brought him back.”

“And an unintentional mistake (shogeg) relating to [feeding wayfarers] is regarded as deliberate (meizid).” Rav Yehudah said in Rav’s name: Had Yonatan given David two loaves of bread for his journey, Nob would not have been massacred, Doeg would not have been destroyed, and Shaul and his three sons would not have been slain (see 1 Samuel 21).

Bava Batra 10b

Rabbi Abbahu also said: Shlomo, David’s son, was asked, How far does the power of charity extend? He replied, “Go see what my father David said (Psalms 112:9), ‘He gives freely to the needy, his charity lasts forever.’” Rabbi Abba said from here (Isaiah 33:16), “He will dwell in lofty security, with inaccessible cliffs his stronghold; his bread is given, his water assured.” Why will he dwell securely, with inaccessible cliffs his stronghold? Because he gives his bread [to the poor] and assures [them] water.

If you would like a cheilek (part) in the mitzvah of hakhnasas orchim (hosting travelers), by hosting a guest or sponsoring a meal (or part thereof), please click here to donate on line (make sure to indicate what you are contributing for) or Ozer Bergman, in Uman, from Tuesday afternoon (7 September).

© Copyright 2010 Breslov Research Institute

Ozer Breslov Research Institute, Rosh HaShanah, Travel, charity Breslov Research Institute, Rosh HaShanah, Uman

Dear Chaver (Friend) of Breslov Research Institute,

After many years of hard work and tremendous help from the One Above, we are nearing completion of the multi-volume Likutey Moharan in English project. This is a milestone in Breslov Research Institute history. The series features full Hebrew-English text on facing pages, a running commentary based on traditional Breslov sources and profound, highly accessible notes drawing from the Written Torah, Gemara, Zohar, Midrash and kabbalistic works.

As you may know, Breslov Research Institute recently published Volume 13 of this series. There are only two more volumes that remain to be done. The zekhus (merit) of joining us is in completing this mitzvah is open to everyone and anyone who believes in bringing this unprecedented project to fruition.

Our Sages observe, “im ein kemach, ein Torah . . . Without money, there is no Torah” (Pirkey Avot 3:17). Breslover Chassidim point out that the Hebrew word kemach (literally, flour) has the same gematria (numerical value) as the name “Nachman.” This means is that if we give some of our “flour” for Rebbe Nachman’s holy books, we’ll surely succeed in connecting to Torah—and in helping others to do so, as well, for Rebbe Nachman’s works are keys to each area and level of Torah.

The Breslov Research Institute is in earnest need of your partnership. Our Sages teach that one who helps complete a mitzvah is accredited the entire mitzvah. Your contribution, great or small, gives you a genuine claim to this rare mitzvah.

For a generous contribution of $180 you can sponsor a page of Likutey Moharan with an opportunity to dedicate that page in honor or in memory of the person of your choice. Upon completion of the project, you will receive a complimentary copy sent directly to your home.

So please join us for the final leg of this project and be sure to share this opportunity with your friends. To contribute online, please visit www.breslov.org/LM/

If you are unable to contribute the entire amount right now, Breslov Research will gladly accept ten payments of $18 a month.

A list of lessons available for dedication is also available, please click here.

Additionally you may mail your contribution to:
Breslov Research Institute POB 5370 Jerusalem, Israel
Tel.: 972.2.582.4641 Fax: 972.2.582.5542
North America: POB 587 Monsey, NY 10952-0587
Tel.: 732.534.7263/ 1-800-33BRESLOV Fax: 732.608.8461

All contributions are fully tax deductible in the USA, Canada, UK and Israel.
Thanks for being a part of this monumental mitzvah!

All the best to you and yours,
Breslov Research Institute

admin Uncategorized Breslov Research Institute, Gemara, kabbalistic, Likutey Moharan, Midrash, Torah, Zohar

I received this impassioned plea disguised as a question, from a woman in her 20s who currently resides in the Western Hemisphere. It’s relevance is global, applies equally to all ages and genders and goes beyond her immediate concern.

[20-something woman]

Sorry to bug you but I wanted to talk to you about something. When you said that I should be zokheh (privileged) to bring Israel home with me I want you to know it really affected me. I have been praying Minchah (the Afternoon Service) every day and have been learning with my father. I feel very passionate about Eretz Yisrael and I am serious about coming back. I have begun implementating the first stages of it by gathering information and networking.

Despite my enthusiasm to fullfill my dream people seem to keep telling me how I will change my mind and how I’ll end up staying here; that everyone feels like this when they come back from Eretz Yisroel and they change their minds. I don’t want to change my mind. I have never been so sure of anything in my life.

But why do people doubt me and why are they? I am also nervous about it myself but I know it is my destiny. I’m trying to stay besimcha (upbeat) throughout this difficult transition in coming home and buildfing myself up for what’s to come but I feel as if people are trying to bring me down from my high spiritual awareness and desire for Eretz Yisroel.

What do you think?

[Ozer's reply]

Many people are gung-ho about Eretz Yisrael until they get back “home” and the luster wears off, they get back into their old life-style, and there‘s nothing to remind and re-kindle their yearning for Eretz Yisrael.

Which is why one (YOU!) need to make time every day to yearn for Eretz Yisrael and to EXPRESS OUT LOUD TO HASHEM that you miss and love Eretz Yisrael, that you want to go back and that WITH HIS HELP YOU WILL GO BACK THERE TO LIVE.

Desire for any thing/goal of kedushah (holiness) is short-lived. One must constantly make the effort to protect, maintain and strengthen that desire. As for why people tell us we‘ll fail and otherwise discourage us and “get in the way,” see the pieces below from Sichot HaRan.

It also tells us about what Rebbe Nachman faced on his way to Eretz Yisrael. You’re in good company!

It might also help to look around for like-minded young ladies who want to go back to Eretz Yisrael for the same/similar reasons as you.

[The two excerpts from Sichot HaRan (Rabbi Nachman's Wisdom)]

#11.
Fortunate are we, that the blessed Lord has been so good to us, granting us the privilege to be holy Jews.

The Rebbe said he had great joy of being worthy to have been in the Land of Israel. He endured many obstacles, doubts, delays and disturbances in order to make his journey to the Land of Israel. Money was also an obstacle. But he overcame everything and finished the job completely—he made it to the Land of Israel!

He said, “I believe—and I know a lot about this subject—.every motion, every thought, everything that one does attempting to do something holy is not wasted. When one breaks through all the obstacles and achieves his holy goal, his every move and all the uncertainties and confusion that he faced when he was still in the throes of doubt and bewilderment—‘Can I do this or not?’—with hurdles facing him at every turn; when one finally overcomes them, those very obstacles, doubts, etc., every last one of them, are all made into exalted and sacred things, marked for good.”

Fortunate is one who is worthy of surmounting all the hurdles in completing any holy task.

#80.
People have more power than the Evil Urge himself. Their influence is strong enough to keep a person from serving God and from a true tzaddik.

The Evil Urge has power only in a particular realm. His ability does not extend beyond that. But a personn is a microcosm and his influence extends to all realms. Therefore, a person can do more to deter a person from God than the Evil Urge himself (Likutey Halakhot, Milah 5:21; Gezeilah 5:17).

Ozer Ask A Breslover Kedushat Eretz Yisroel, perseverance, Rebbe Nachman, yearning

Based on Likutey Moharan I, Lesson #21

You know what the month of Elul is good for, besides returning to Hashem (teshuvah)? It’s a good time for gaining daat. What’s daat? There are a few answers this question.

God-awareness, God-consciousness, knowledge and unitive knowledge are some translations you may see for daat. It is the integration of what you’ve learned from books and life, into your actual attitudes and behavior. For example, you’ve learned, know and believe that stealing is both forbidden and wrong. Now, let’s say you can get away with stealing a diamond ring. If you have to wrestle with the temptation before you decide to not steal it, you don’t have daat (yet). If you had daat that stealing is wrong, you wouldn’t think of stealing, period.

Another understanding of daat, though neither literal nor dictionary, is discrimination. Tell a young person that he discriminates and he will be insulted. He may even fear that legal action will be taken against him! Tell an older person that he is a discriminating individual and he will thank you for the compliment. Both responses can be correct. Discrimination can be done properly or improperly, so one needs to discriminate with discrimination!

Elul is a time to slow down and sift through what you’ve done this year, to take a good, discriminating look at how your various behaviors and attitudes worked. Be honest: Was going to the racetrack worth the occasional winner? Did it pay to stay out at bars till 2 AM? Wasn’t it worth going to sleep earlier in order to be more refreshed the following day? Were those “critical” text and cellphone messages while driving worth the few close calls and near accidents? Your daat will tell you which behaviors, and attitudes, to maintain (and improve), and which to eliminate (in an effective manner).

These types of daat-exercises improve your Jewishness. When you’re at the racetrack, you’re not guarding your money “like the eyes in one’s head” (Rabbi Nachman’s Wisdom #281). When you stay too long at a bar, you’re probably drinking more than you should (Likutey Moharan II, Lesson #26). When you’re not sleep deprived, not only will you be able to pay more attention to what you say as you daven (pray), you’ll also be less prone to anger and more people friendly (ibid. I, Lessons ##68–69). And in case you forgot, an automobile is a weapon. Using it with insufficient attention may result, God forbid, in grievous and/or fatal harm.

As you better internalize your “raw” Torah intelligence, new potential daat springs up on your horizon. Old behaviors and attitudes are discarded for new ones—teshuvah! The real you—your neshamah (soul)—has changed into something new. As a result, you are new and you’re spared all the troubles that were headed for old-you. Amen.

© Copyright 2010 Breslov Research Institute

Ozer Elul, teshuvah daat, Elul, money, teshuvah

My girlfriend’s husband is dying of brain cancer. They are both Jewish and I am Roman Catholic. I had purchased the book, The Gentle Weapon and found the prayers very helpful when praying for myself and my friends. I was wondering if there are any prayers of Rebbe Nachman that were
for people near death or for the families of the dying. My girlfriend, who is not used to praying, is open to prayers. I have many prayers for the dying from my faith but feel it is more important to use prayers of the Jewish faith out of repect for my friend. Thank you.

_________________________
Shalom!

Thank you for your question, care and concern.

Rebbe Nachman did not write prayers specifically for those near death or their families. If your friend, or her husband, formulate a prayer in their own words that is certainly acceptable. To ask for mercy in the healing, farewell, transition are certainly within the realm of Jewish teaching and tradition. In certain situations, it may even be a greater mercy to request of God that the patient take his leave. (However, it is forbidden to do anything to hasten his demise!)

You can find the standard Jewish prayer for healing here:
http://www.myjewishlearning.com/texts/Liturgy_and_Prayers/Siddur_Prayer_Boo
k/Torah_Service/Prayer_for_the_Sick.shtml

If it seems that death is imminent, it is best for the ill person to confess. For more information see:
http://www.mazorguide.com/MazorNet/DeathAndMourning/OrthodoxFinal.html

I hope this helps.

With prayers for healing of body and soul.
Ozer Bergman

admin Uncategorized

Based on Likutey Halakhot P’ru u’R’vu 3:10

One of the minhagim (customs) of the month of Elul is that we blow the shofar every morning after Shacharit (aka Shacharis aka the Morning Prayer). Now, like last week, let’s try to get another perspective on something we do so regularly that we’re in danger of doing it mechanically, unthinkingly.

Also continuing with last week’s idea that teshuvah (returning to God) can consist of simcha (joy, cheer), let’s re-think the shofar. Sure, you’re saying, I know what a shofar is. It’s a ram’s horn that’s a Jewish ritual object. In the old days it was the warning signal people used, like an ambulance or air-raid siren. It would send a shiver up the spine and people got shook up. So Jews still sound it on Rosh HaShanah to get themselves “shook up” and “all fearful” of the Lord. (See Amos 3:6.) It helps a fair number of them to straighten up their act.

If that works for you, OK. I just want to offer a musical alternative. A ram’s horn is a horn, as in a musical instrument horn. The sounds that come out of it aren’t just an alarm saying, “Be scared! Be real scared!” Those sounds are musical notes. And the sets of sounds* that accompany each of the Rosh HaShanah Musaf blessings are songs. In fact, they are primary, archetypical songs, which Rebbe Nachman refers as The Ten Types of Song (see Likutey Moharan II, #92).

Observe, says Reb Noson. King David concludes the Book of Psalms, which is built from each of the the types of song, with a psalm that contains ten expressions of praise. The tenth and final expression is, “Praise [God] with the stirring teruah” (Psalms 150:5), an allusion to the Rosh HaShanah shofar-blowing. OK. So why the connection between music and song and teshuvah?

You know who does teshuvah? Not someone who thinks he’s OK, or OK with God. The potential teshuvah-doer is the one who suffers upset at the thought of how distant he (or she) is from God. Such a person surveys his Jewishly-wrong choices and hears them as a requiem, a funereally sad song. He hears that he is far from God—perhaps true—and that he must suffer being buried on the wrong side of the chasm between him and God.

Such a song results neither in teshuvah nor in God’s glory. Praise God with the teruah! The teshuvah-doer’s shofar-music is the song of what she’s done right! “Look at that! I did a kindness here and resisted a temptation there. The distance is not as great as it could have been!” This is the song of compassion we can hear when the shofar is sounded. This is the song we will hear when we exercise true and sacred compassion toward ourselves and choose to better our eternal destiny.

And when you think about it more deeply, you’ll realize that the fear and joy the shofar induces are not so far apart. As the sweet singer of Israel says, “Rejoice with trembling” (Psalms 2:11).

© Copyright 2010 Breslov Research Institute

*These are the famed TaSHRaT, TaSHaT, TaRaT. They are mnemonics for: Tekiah, SHevarim, teRuah, Tekiah; Tekiah, Shevarim, Tekiah; Tekiah, teRuah, Tekiah.

Ozer Elul, Kindness, music, simcha, teshuvah Dvar Torah, music, shofar, teshuvah

Dvar Torah for Elul/Teshuvah-Time

Based on Likutey Halakhot, P’ru u’R’vu 3:10

We’re taking a break from the based-on-the-parshah dvar Torah. Don’t fret none. With God’s help we’ll be writing and you’ll be reading, just it won’t (necessarily) be about the parshah. And, also with God’s help, it won’t be boring or uninformative, either.

Now, you’ve certainly heard and read a lot about teshuvah. You’ve seen the word teshuvah translated in different ways, sometimes return or returning, coming back—to God, that is—and sometimes as repent. When people said “repent” did you ever wonder what they meant?

Well, it means feeling contrite for doing the wrong things you’ve done (or said or thought), and it means amending your life so that you repeat your mistakes (aka sins) less and less. If you’re like most people who want to be better Jews, you’ll amend your life by doing, or not doing, something that you can measure. For example, you’ll (try to): curse less; eat only kosher food; study more Torah every day; not steal or cheat, etc., etc.

Did it ever, ever occur to you that instead of just eliminating the (obviously) wrong and doing more good things, that you should change your attitude? Did it ever occur to you that you can accomplish more by improving your attitude than by changing your regimen? Maybe you should tell your self, “Self, I was thinking. I behave pretty decently. Yes, I have to cut down on my Internet gambling, and there’s no reason I can’t make the minyan every day. But Self, what I really need to fix, what I must change if I really want to do teshuvah, is add simcha to each mitzvah I do. I’ve got to be glad to it. I will be happy when a mitzvah comes my way. I will enjoy each and every mitzvah I do!”

Rebbe Nachman teaches that two people can be sitting side by side in Gan (the Garden of) Eden. One will thoroughly enjoying it. The other will feel no enjoyment or anything special. Why? They both believed and they both did. They’re in Gan Eden for crying out loud! The difference is that the former enjoyed doing mitzvahs, the latter did not (Likutey Moharan I, #191).

So, fer sure (as the young people like to say), tinker somewhat with your behavior. But start adding a genuine smile to your every mitzvah, as well.

agutn Shabbos!
Shabbat Shalom!

© Copyright 2010 Breslov Research Institute

Ozer Elul, simcha, teshuvah Dvar Torah, Likutey Moharan, simcha, teshuvah

Based on Likutey Moharan II, Lesson #78

“At that time I [Moshe] pleaded with God, saying” (Deuteronomy 3:23).

This is the lesson in which Rebbe Nachman makes one of his most famous pronouncements:

THERE IS NO SUCH THING AS DESPAIR!

And how does he know this? From the history of the world.

In Likutey Halakhot (Milah 3:2), his commentary to Likutey Moharan, Reb Noson writes that logically speaking, because the purpose of Creation is that the Jews should live by the Torah, God should have given the Torah to mankind straight away. (Back then the whole world could’ve been, would’ve been Jewish.) Not only that, but since life—the mere animal, “live to eat” kind and the truly human, sacred life—comes only from living according to the Torah, it seems imperative that the Torah be given immediately. So why did God wait for twenty-six generations until He gave it?

God was doing us a favor, a favor we didn’t deserve and a favor that would serve us well when we would be undeserving (as we often are). God doesn’t want to lose a single soul. Any spark of holiness that a soul will produce is the soul’s salvation. Had the Torah been given right away, we would immediately have been charged with its observance. And with the first false step, it would’ve been over.

Because, Reb Noson says, Creation tests our free will and without free will there is no reward or punishment. Theoretically, every human being could always choose to observe the Torah and live a flawless life. Theoretically. But practically speaking, there isn’t a tzaddik alive who hasn’t sinned (Ecclesiastes 7:20; see Tosafot, Shabbat 55a s.v. arba’ah). So had there ben no twenty-six generation grace period, in which God sustained mankind without anyone at all living by the Torah, the first human mistake (aka sin), would have brought personal, perhaps even global, destruction in its wake.

That initial grace of God still exists. In our personal lives as well, there is always, always, a measure of grace that God extends. It is available even if a person has committed every crime in the Good Book. This grace goes by the name teshuvah, return. This grace is taught and modeled by the tzaddik. Seek him and allow him to show you how to receive and live the gift of hope and repair, of teshuvah, no matter what.

agutn Shabbos!
Shabbat Shalom!

© Copyright 2010 Breslov Research Institute

Ozer Tzaddik, Weekly Parsha, teshuvah Dvar Torah, Tzaddik

Based on Likutey Moharan I, Lesson #219

How could there be a Beit HaMikdash (Holy Temple) anyway? Didn’t the wise King Solomon say (1 Kings 8:27), “Why, neither the heavens nor the heavens of heaven can contain You, how much less this edifice that I have built!” Rebbe Nachman answers that it’s God love that made it happen. Out of love for us, His precious Jewish people, God reeled in His majesty, cloaking it so that it would be contained, “housed,” in the Beit HaMikdash. This cloaking is alluded to by the verse (Psalms 93:1), “God is King; He donned majesty.”

But you know who couldn’t behave themselves. The worm of greed and jealousy find its way inside them. Instead of loving one another the way God loves them—each and every one—they began to turn away from each other. They held back their generosity, they failed to speak up for the other who was being humiliated and they failed to overlook another’s failure.

And once they misapplied self-restraint in dealing with others—holding back when should have been bold and giving, and not containing themselves when should have, such that the fire of revenge turned into a destructive plot and words—God, too, as it were, no longer constrained Himself. Commenting on the verse (Lamentations 2:17), “Beetza emrato (He executed His word)” the Midrash (Eikhah Rabbati 1:1) says, “He tore His mantle.”

And indeed, once His majesty burst through, the Beit HaMikdash burst into the flames of anger and jealousy that had been lit. Truly an awful display of power.

May the self-restraint we show on Tisha b’Av carry over so that we behave towards one another the way Jews truly ought to, and may God once again don His mantle of majesty, so that we soon see the fulfillment of the prophecy (Zechariah 14:9), “God will be King over the entire world; on that day God will be One and His Name will be One.” Amen.

agutn Shabbos!
Shabbat Shalom!

© Copyright 2010 Breslov Research Institute

Ozer Tisha b'Av, Tisha b’Av Dvar Torah, Tisha b’Av