The Blog @ Breslov.org

Based on Likutey Halakhot, Melamdim 4:6

Remember what Amalek did to you b’derekh, on the road, when you left Egypt (Deuteronomy 25:17).

One of the leaders of Breslover chassidim today, Rebbe Yaakov Meir Schechter (may he live and be well), once pointed out that Rebbe Nachman’s two major works open in a similar vein. The very first lesson in Likutey Moharan begins with the verse (Psalms 119:1), “Fortunate are those whose derekh, road, is faultless.” Sippurey Maasiot (Rabbi Nachman’s Stories) is prefaced by Rebbe Nachman’s terse comment, “On the road I told a story….”*

What has this to do with Parshat Balak? The holy Zohar (3:199b) notes that the Hebrew letters which spell the names of the villains in this week’s parsha, BaLAaM and BaLaK, spell the words BiLBuL (confusion) and AMaLeK. Confusion of values and misunderstanding Torah ideas play into Amalek’s hands. That being the case, he wants us to be unclear in every situation and every position in which we may find ourselves.
That way we will live in illusion, lose our faith and, God forbid, adopt his values.

The inoculation and remedy for this? To bear in mind the words of the Shema Yisrael: “and you will speak [these words] when you are home and when you go b’derekh, on the road” (Deuteronomy 6:7). The Talmud (Berakhot 11a) teaches that the word b’derekh indicates that no matter what position one finds oneself in—standing, sitting, walking—one may read the Shema. Reb Noson writes that it’s obvious that what we can do to serve Hashem varies from situation to situation. After all, Shabbat is not Wednesday, morning is not night and being on the road is not being at home. But no matter where and no matter what, there is always some way to connect with God.

Our job is to believe that and then—figure out what it is! Is it prayer or Torah study? giving charity** or doing a favor? yearning to be a better Jew? raising your awareness of God’s presence? believing in Him, the Torah, tzaddikim or yourself? As Udel, Rebbe Nachman’s daughter, would often be heard saying, “God—what pleasure can I give you now?”

agutn Shabbos!
Shabbat Shalom!

© Copyright 2010 Breslov Research Institute

*To not leave you in suspense, the remainder of the comment is: “and everyone who heard it had a thought of repentance.”

**Many worthwhile causes (and individuals) can receive donations via PayPal.

admin Weekly Parsha BaLAaM, BaLaK, Dvar Torah, Parshat Balak, Reb Noson, Rebbe Nachman

I returned from Uman shortly before dawn last Monday (18 Sivan/31 May). Arkia Airlines has recently started flights between Tel Aviv and Kiev. Occasionally, as happened last week, they offer low-priced tickets. I paid $270. A number of other Breslover chassidim that I met on the plane paid only $250. One passenger paid a measly $210!

The plane was comfortable and clean; the service was very good; the food was good (but they served a sandwich rather than a meal).

This is not an ad for Arkia, so why am I telling you this? It’s an ad for going to Uman! For those of you can’t afford a big ticket trip, or don’t want to go when there is a big crowd, I strongly urge you to go with a small group of friends.

The logistics of housing, feeding and traveling to other kivrei tzaddikim (grave sites of tzaddikim) within Ukraine (such as the Baal Shem Tov in Medzbuz, Reb Noson in Breslov), is simple, and it’s less expensive when you share the various costs. And it’s usually more enjoyable.

The weather in Ukraine is certainly easier this time of year, as compared to winter! The days are long. (Sunrise when I was there was before 5AM; sunset was 8:50PM!) The effect is quite calming. You can really get a better sense of where you are on your journey and where you need to do to shore things up and straighten things out.

And of course, saying the Tikkun HaKlali at Rebbe Nachman’s grave site and earning his guarantee to do what he can to save you from Gehenna is worth “the price of admission.” (Many Breslovers say that the Rebbe has already pulled them out of the Gehenna that this world is!)

Mayanot Chaim and Derech Tzaddikim travel agencies in Jerusalem, Errol and Bergstein in Beit Shemesh (I think that’s where they are) can help you to arrange for tickets and reliable, competent, honest drivers to take you to and from the airport in Kiev to Uman (and back), as well trips to Medzbuz etc.

gei gezunderheit und koom tzurik gezunderheit und g’poelt alles gut!
tzeitzkhem l’Shalom u’voakhem l’Shalom!
Go in peace and return in peace and may all your prayers be answered for the good, soon, swiftly and in the best possible way. Amen!

Ozer Rebbe Nachman, Travel, Tzaddik, Uman Baal Shem Tov, Breslov, Reb Noson, Rebbe Nachman, Tzaddikim, Uman

But Gd willing not the last. From The Rebbe Nachman Thursday Night Chaburah meeting of 6 May’10.

The podcast is here.

Ozer Baal Shem Tov, Classes, Faith, Hitbodedut, Likutey Tefilot, Rebbe Nachman, Shabbat, Tzaddik, awe, money, music, prayer, reb nosson, teshuvah Hitbodedut, Oneg Shabbot, Reb Noson, Rebbe Nachman, Shabbat, Shabbos, Shabbos table, Sichot HaRan, zemirot

One of the big lessons of Rebbe Nachman’s story The Seven Beggars, a lesson so out in the open that it is hidden, is that one cannot judge a book—or a person—by its/his cover. Even though each of the beggars was physically deformed and materially impoverished, he was a hidden gem of a human being, with incomparable gifts to share.

The Rebbe is hinting to us to be open in the way we view people, to relate more to their behavior than to their appearance. Each of the beggars is generous in sharing his bread and blessing. (These are allusions to material and spiritual gifts, gifts that help a person to achieve what he cannot achieve on his own, and other gifts to help him achieve what he must achieve on his own. But I digress.)

While it is certainly a mitzvah to provide and care for people who have nothing to share in return, we need to know that we cannot be indiscriminate in inviting guests to our home. Reb Noson once invited a poor unfortunate to his Shabbos table. The individual was sufficiently repugnant that Reb Noson’s young son expressed his distaste in a clear manner. Reb Noson gave the child a potch (smack).

After Shabbos, Reb Noson spoke to Rebbe Nachman about what had occurred. Rebbe Nachman had two observations. “Since when do we give a child a potch?” The other was that Reb Noson should have at his Shabbos table only those with whom he could talk Torah and avodas Hashem (service of God).

Ozer Child rearing, Kindness, Rebbe Nachman, Shabbat, awe, reb nosson Avodas Hashem, Child rearing, guests, Reb Noson, Rebbe Nachman, Rebbe Nachman's Stories, Shabbos table

Likutey Tefilot is a collection of personal prayers composed by Reb Noson of Breslov (1780-1844), the leading disciple of the outstanding Chassidic luminary, Rebbe Nachman of Breslov (1772-1810). The Hebrew original of Likutey Tefilot consists of two parts containing 152 and 58 prayers respectively — a total of 210 prayers.

Rebbe Nachman taught that besides reciting the mandatory daily prayer services contained in the siddur, we should supplement them with our own individual prayers. In Likutey Tefilot, Reb Noson made his personal prayers available to us to use at our discretion in our own sessions of private prayer. Likutey Tefilot is not a book to read through for information. The prayers were written to be said rather than read. This is an inspirational text for use when we wish to reach out to God and express our personal needs and spiritual yearnings — whether at home, in the synagogue, in the office, in a quiet park or out in the countryside.

From the Fiftith Gate
Reb Nosson’s Likutey Tefilot
Volume 3, Prayers 41-66
Translated by Yaacov Dovid Shulman

Copyright 2009 (C) The Breslov Research Institute

admin Likutey Tefilot Breslov, Breslov Research Institute, Likutey Tefilot, Reb Noson, Rebbe Nachman

Rebbe Nachman writes that it is crucial for one to live by the fear of Hashem. Although there are numerous levels of fear, the most basic is the fear of punishment for going against the will of Hashem. This fundamental fear is necessary for each person to survive. Even the greatest of the Tzaddikim who have moved to higher levels of fear, must still live by this foundation.

Reb Noson points out that there are many who fail in life exactly because of this dread. Contemplating the anger and punishment that awaits due to previous sins, is usually the first step of a downward spiral. One can become sad and dismayed by what he has caused. Rebbe Nachman teaches us that sadness is a root of evil, likely to drive a person to further transgression, eventually giving up altogether. If so, how does one use the vital component of fear of punishment, and not succumb to a life of bitterness and worse? Wouldn’t it would seem better to forget this whole fearing in the first place!

The answer lies in two other requisites. The first is sweetening the fear or justice with the kindness of Hashem. The great Tzaddikim teach us that no matter where we have fallen, or what we may have done to anger God, there always remains abundant love from the One above. Hashem is infinite, and is with us just as much after a sin as before. There are no grounds for becoming sad. When a person combines the fear with the knowledge of the unlimited loving-kindness of Hashem, the fear is used to make him rather than break him. He sees everything that happens to him as being from the caring hand of Hashem. Any possible punishment is part of His love for us, notwithstanding that any reprimand can also be avoided with teshuva.

Secondly, Reb Noson warns us against aiming for greatness in our own eyes. People who are haughty of their own service of God, those who feel that their devotion is supreme, are the ones set to fall due to fear. When the chips are down, such as person feels a tremendous pain of failure. How could someone such as ‘I’ have fallen from my exalted level. This is the beginning of the end for the arrogant. Instead we must live with humility. I am not so great, but I try hard. I can and will serve God even in my lowly state. Hashem is so great, that He even loves my imperfect service! Such a person will build on any failure, and will use it as a springboard to further his devotions, by finding the good points that he knows remain.

Perhaps this was the downfall of the spies sent into the land of Israel. Their primary concern was the “small” feeling they experienced in the land– “we were like grasshoppers”. We are told that they were afraid of losing their exalted positions in the holy land. In order for one to really experience holiness, as Reb Noson tells us, at times feeling like a grasshopper is itself the basis for success.

We should always aim for the utmost in our service of Hashem. However we cannot expect to always be great. Remember to be happy with the small things that we do. This is true greatness.

Based on Likutei Halachos; Pesach 9

Written by Yosef Bell

admin Uncategorized Reb Noson, Rebbe Nachman

In Likutei Halachos of Reb Noson on Hilchos Yom Tov (Halacha 2:2) he speaks about the Rebbe’s teaching concerning “Good days” and Bad Days” Likutei Mehoran Torah 33 first chelek (herein L.M. I:33). There also two types of love corresponding to two types of Torah…(for full explanation of these concepts see Breslov Research Institute’s translation p 27). Torah 33 is one of the most complex lessons in which Rabeinu articulates a deep theology of paradox regarding the immanence of the Divine in this world and how we relate to it .

What is of great interest is the way Reb Noson applies this to the difference between Shabbas and weekday and the intermediate role of Yom Tov. He focuses down on the difference between kodesh and chol relating to the dimension of time as follows:

“And in the weekday the bad days hold rule. Thus we have to do all types of work (melochos) as in “with the sweat of thy brow shall thee work”. And all the work (avodos) that Jews customarily do (are done specifically during the week because) during the week the “bad days” have dominion. (The purpose of all of this) To repair and rectify and extract the good and holy which is en-clothed (hidden) there for also in the “bad days” is clothed the good and holy however it is hidden with a number of layers of clothing. Thus it requires a lot of spiritual toil and effort before being able to expose the holy and good hidden in them which is the function of all the work and toil which jews customarily do during the weekday period where the “bad days” rule…

“Therefore Shabbos and Yom Tov which represents the “good days” where the “bad days” have no dominion over them it is forbidden to do any type of labor. Because on these days the “good” is revealed in its essence without any need for rectification or clarification or refinement (birur). . On shabbos no work or effort is required and thus all manner of labor is forbidden. For Shabbos has that quality of being “above time” and days and dimensions (middos)…

I was truly moved by this Torah which gets more complicated the further in one goes. But this point alone was an amazing insight for me.

All my life I was taught the dire consequences of chilul shabbes and developed this inne unconsious resentment. the od’s and dont’s of halachic Judaism which must be obyed on penalty of death of Koreis etc. you know the score! Shabbos was a time of fear and dread from the moment of its inception. I remember well being on Motzai Shabbos waiting with Harav Yosef Dov Soloveitchik in shul after maariv on motsai shabbes as was his custom to wait “an achtel” (meaning an added 40 minutes or so beyond Rabbeinu Tam) and when that moment arrived the palpable relief in his face that the very burden of shabbos had gone!

Here in this profound Torah Reb Noson applies Rabeinu’s Torah 33 and gives us an insight into the very notion of time itself. Time is a particular dimension that has flux and changes despite ourselves to control it. The curse of Adam condemns us work and toil the week since his sin caused great cosmic damage and holiness would be now trapped in the mundane world and need our rescue. This weekday activity does the work of rescuing those lost holy particles. but then comes Shabbos and now the very nature of time has changed. There is nothing for us a humans to actually do, rather we are to participate in the flux of time itself which is now on “good day” clock. During this 24 hours period (and Reb Noson goes on to qualify this for yom tov further into the Torah) all manner of labor is forbidden precisely because the existential work of rescue is not required. There is something about the dimension of time that passes into this different state where no work is needed to rescue since we are propelled into a different dimension of holiness as if the sin had never taken place.

This Torah affected me because of the way I was brought up to respect time and wasting time so here is a meditation based on this Torah:

In Likutei Halachos of Reb Noson on Hilchos Yom Tov (Halacha 2:2) he speaks about the Rebbe’s teaching concerning “Good days” and Bad Days” Likutei Mehoran Torah 33 first chelek (herein L.M. I:33). There also two types of love corresponding to two types of Torah…(for full explanation of these concepts see Breslov Research Institute’s translation p 27). Torah 33 is one of the most complex lessons in which Rabeinu articulates a deep theology of paradox regarding the immanence of the Divine in this world and how we relate to it .
What is of great interest is the way Reb Noson applies this to the difference between Shabbas and weekday and the intermediate role of Yom Tov. He focuses down on the difference between kodesh and chol relating to the dimension of time as follows:

“And in the weekday the bad days hold rule. Thus we have to do all types of work (melochos) as in “with the sweat of thy brow shall thee work”. And all the work (avodos) that Jews customarily do (are done specifically during the week because) during the week the “bad days” have dominion. (The purpose of all of this) To repair and rectify and extract the good and holy which is en-clothed (hidden) there for also in the “bad days” is clothed the good and holy however it is hidden with a number of layers of clothing. Thus it requires a lot of spiritual toil and effort before being able to expose the holy and good hidden in them which is the function of all the work and toil which jews customarily do during the weekday period where the “bad days” rule…

“Therefore Shabbos and Yom Tov which represents the “good days” where the “bad days” have no dominion over them it is forbidden to do any type of labor. Because on these days the “good” is revealed in its essence without any need for rectification or clarification or refinement (birur). . On shabbos no work or effort is required and thus all manner of labor is forbidden. For Shabbos has that quality of being “above time” and days and dimensions (middos)…

I was truly moved by this Torah which gets more complicated the further in one goes. But this point alone was an amazing insight for me.

All my life I was taught the dire consequences of chilul shabbes and developed this inne unconsious resentment. the od’s and dont’s of halachic Judaism whihc must be obyed on penalty of death of Koreis etc. you know the score! Shabbos was a time of fear and dread from the moment of its inception. I remember well being on Motzai Shabbos waiting with Harav Yosef Dov Soloveitchik in shul after maariv on motsai shabbes as was his custom to wait “an achtel” (meaning an added 40 minutes or so beyond Rabbeinu Tam) and when that moment arrived the palpable relief in his face that the very burden of shabbos had gone!

Here in this profound Torah Reb Noson applies Rabeinu’s Torah 33 and gives us an insight into the very notion of time itself. Time is a particular dimension that has flux and changes despite ourselves to control it. The curse of Adam condemns us work and toil the week since his sin caused great cosmic damage and holiness would be now trapped in the mundane world and need our rescue. This weekday activity does the work of rescuing those lost holy particles. but then comes Shabbos and now the very nature of time has changed. There is nothing for us a humans to actually do, rather we are to participate in the flux of time itself which is now on “good day” clock. During this 24 hours period (and Reb Noson goes on to qualify this for yom tov further into the Torah) all manner of labor is forbidden precisely because the existential work of rescue is not required. There is something about the dimension of time that passes into this different state where no work is needed to rescue since we are propelled into a different dimension of holiness as if the sin had never taken place.

admin Uncategorized Breslov, Likutei Halachos, Reb Noson, Shabbas

Tiferet translates as beauty and represents the harmony and truth that can, and do, illuminate our lives. The Hebrew word tiPhERet shares the same root as the words Pe’ER (beauty) and PuRah (branches). In the array of the Sefirot we find Tiferet in the C column, branching out to the right and left sides, receiving from the upper Sefirot and transferring their bounty to the lower evels. This, in a sense, is the true beauty of Tiferet, which is able to unite and harmonize different energies and channel them in a manner that brings beneficence to all.

As a symbol of truth and unity, Tiferet also represents peace. We see this on a human scale when families or groups manage to live at peace with each other despite their differences. It is also evident on a Divine scale as God, Who is One, is at the same time the Ultimate Truth, the Ultimate Unity and the Ultimate Giver of Peace. Thus Tiferet manifests the peace that results from unity despite divergent approaches.* Tiferet also corresponds to Torah study. Like Tiferet, the Torah has many “branches.” Starting with a single verse or phrase from Scripture, the commentators cull references from other parts of Torah to develop and reveal different shades of meaning and even new ideas in the original verse. Those familiar with the study of Torah-both its Written and Oral components, including the Kabbalah-are aware of the Torah’s ability to guide a person from the first thought (i.e., teaching) towards a logical conclusion of the subject matter. What better way to learn how to grasp our own potential than by applying the analytical reasoning of God’s Law to practical use?

Naturally, everyone claims to have the truth and, interestingly enough, every person does, in one way or another. We all have our own individual element or perspective of what truth is. As for the real core of truth-well, that’s a different story. Rebbe Nachman’s teachings on the subjects of truth, harmony and peace are concrete pillars that will help us master these attributes.

Once Reb Noson’s family put pressure on him to accept a job offer as a rabbi in a certain town. Reb Noson was reluctant to take the position because it might interfere with his learning sessions with Rebbe Nachman. When he discussed the pros and cons with the Rebbe, the latter asked him, “Who else should be the rabbi? One who doesn’t know the answers?”
Reb Noson was taken aback. “Rebbe! Is that the truth? Should I take the job?”
Rebbe Nachman replied, “Yes. That’s the truth?”
Hearing the inflection in the Rebbe’s voice, Reb Noson persisted, “But Rebbe, is that the emeser emes (the real truth)?”
Rebbe Nachman then answered, “No! The real truth is for you not to accept that position.” (In this case, it would have hindered Reb Noson’s spiritual growth.)

May we perceive truth in different ways, with a a truly wise judge to help us to recognize, accept and even bridge the vast differences between us so that we can live in harmony! This is the manifestation of Tiferet.

To be continued…

*Tiferet is sometimes called Rachamim (Mercy) and sometimes Mishpat (fair and proper Judgment). Tiferet is therefore Merciful Judgment-judgment tempered with mercy. The function of a judge in a dispute is to adjudicate between contending parties and help them arrive at a peaceful settlement.
Although we as individuals

Taken from Hidden Treasures, by Chaim Kramer http://www.breslov.org/bookstore/explorations/the-exchanged-children-an-allegorical-reading/prod_61.html

© Copyright 2009 Breslov Research Institute

admin Uncategorized peace, Reb Noson, Rebbe Nachman, sefirah, Tiferet, truth, unity

In every generation we are required to see ourselves as if we personally were redeemed from Egypt. This applies to every person, in every situation. One of the ways we are ensnared by the bitterness of the exile is through the great toil of making a living. The way to free ourselves from this exile is by bringing ourselves close to the Tzadikim. Through our attachment to them, we merit to break our lust for money and become happy with our lot. This is because we become aware of how small and “poor” we truly are both physically and spiritually Through this we become redeemed, we become rich in a holy way until we merit to even become financially wealthy. This is the same process we will experience when Mashiach will come. All of the wealth will return to the side of holiness and to the Jews, for at that time we will all be righteous. All of this is only because of the great “poverty” that was felt in this great exile. However, even then we will not forget those feelings of impoverishment, and we will not become haughty. We will just becomes strengthened by reminding ourselves that in essence we are poor. It is said that even Mashiach himself is called poor and he will therefore come riding on a lowly donkey. The starting point in becoming both spiritually and physically rich, is to first feel ones poverty and lowliness.

Based on Reb Noson, Likutey Halachos
Translated by Yossi Katz

© Copyright 2009 Breslov Research Institute

admin Uncategorized egypt, Likutey Halachos, money, Passover, Pesach, Reb Noson, redemption

The main way to achieve purity from the filth of Egypt is by cleansing ourselves from the sexual impurity which taints our minds and our intellect. The essential approach to cleansing ourselves of sexual flaws is by purifying our thoughts. We must guard ourselves at least from now on not think outsides the boundaries of holiness. Even if we have already crossed that border G-d forbid, it is in our hands to steer our minds back in the right direction by thinking of a different positive thought. Automatically our thoughts will stay within their proper confine because it is impossible to have two thoughts at once. We must always be careful about this, from the beginning of the day until we go to sleep at night. Don’t allow your mind to even begin heading in a negative direction. If it already has started going there, force it away with a different thought. Because a thought has a specific measurement to it, it is impossible to have two thoughts at once (for there is only so much that can fit into a fixed measurement.) This is the idea of counting the Omer (the Omer was also of a specific measurement) as explained later…

Based on Reb Noson, Likutey Halachos

Translated by Yossi Katz
Breslov Research Institute

© Copyright 2009 Breslov Research Institute

admin Passover Likutey Halachos, Reb Noson