hisbodidus-alone-time — complete plain text Source index: https://ajew.org/reader/hisbodidus-alone-time/ Sections: - Introduction — https://ajew.org/reader-plain/hisbodidus-alone-time/1/1/index.txt - At night, go alone to somewhere people never go, and completely nullify yourself to G-d. — https://ajew.org/reader-plain/hisbodidus-alone-time/1/10/index.txt - Hisbodidus at night, crying to G-d and building ones good points from out of the bad, bring joy, and holds lust at bay, and cultivates a consciousness of the future world — https://ajew.org/reader-plain/hisbodidus-alone-time/1/11/index.txt - Sighing – to regain one's standing — https://ajew.org/reader-plain/hisbodidus-alone-time/1/12/index.txt - G-d helps and provides words for one to prevail and be victorious despite all — https://ajew.org/reader-plain/hisbodidus-alone-time/1/13/index.txt - Candidly unburdening oneself to G-d evokes Divine consolation — https://ajew.org/reader-plain/hisbodidus-alone-time/1/14/index.txt - Do hisbodidus in the fields — https://ajew.org/reader-plain/hisbodidus-alone-time/1/15/index.txt - Highest virtue, Speak in your vernacular, and Set a designated hour daily — https://ajew.org/reader-plain/hisbodidus-alone-time/1/16/index.txt - Pray to attain what you learned — https://ajew.org/reader-plain/hisbodidus-alone-time/1/17/index.txt - Trying to cry is also a distraction — https://ajew.org/reader-plain/hisbodidus-alone-time/1/18/index.txt - Hisbodidus is the only way to succeed — https://ajew.org/reader-plain/hisbodidus-alone-time/1/19/index.txt - Charity — https://ajew.org/reader-plain/hisbodidus-alone-time/1/2/index.txt - Find yourself in the Psalms and prayers — https://ajew.org/reader-plain/hisbodidus-alone-time/1/20/index.txt - Speak even without heart, always start new — https://ajew.org/reader-plain/hisbodidus-alone-time/1/21/index.txt - Speak to Hashem until your soul is about to depart — https://ajew.org/reader-plain/hisbodidus-alone-time/1/22/index.txt - Speak to Hashem like you speak to a friend — https://ajew.org/reader-plain/hisbodidus-alone-time/1/23/index.txt - Speak to G-d like an enamored toddler pesters his father — https://ajew.org/reader-plain/hisbodidus-alone-time/1/24/index.txt - Scream silently — https://ajew.org/reader-plain/hisbodidus-alone-time/1/25/index.txt - A Broken Heart Is Precious and Not Sadness — https://ajew.org/reader-plain/hisbodidus-alone-time/1/26/index.txt - Likutay Tefilos — https://ajew.org/reader-plain/hisbodidus-alone-time/1/27/index.txt - Arouse the Hidden Holiness — https://ajew.org/reader-plain/hisbodidus-alone-time/1/28/index.txt - For SUCCOS — https://ajew.org/reader-plain/hisbodidus-alone-time/1/29/index.txt - Introduction — https://ajew.org/reader-plain/hisbodidus-alone-time/1/3/index.txt - For Shabbos — https://ajew.org/reader-plain/hisbodidus-alone-time/1/30/index.txt - Connect To The Three Central Points — https://ajew.org/reader-plain/hisbodidus-alone-time/1/31/index.txt - Divaikus – Binding Bonding to Hashem — https://ajew.org/reader-plain/hisbodidus-alone-time/1/32/index.txt - For Shabbos — https://ajew.org/reader-plain/hisbodidus-alone-time/1/33/index.txt - Complete Abnegation to the One G-d — https://ajew.org/reader-plain/hisbodidus-alone-time/1/34/index.txt - Strong and Vast Supernal Roots[123] — https://ajew.org/reader-plain/hisbodidus-alone-time/1/35/index.txt - Prayer In The Field With The Vegetation — https://ajew.org/reader-plain/hisbodidus-alone-time/1/36/index.txt - Hisbodidus The Highest Virtue[133] — https://ajew.org/reader-plain/hisbodidus-alone-time/1/37/index.txt - Appendix — https://ajew.org/reader-plain/hisbodidus-alone-time/1/38/index.txt - The Way of the Tree of Life — https://ajew.org/reader-plain/hisbodidus-alone-time/1/39/index.txt - Hisbodidus is a gateway to the Secrets of the Torah — https://ajew.org/reader-plain/hisbodidus-alone-time/1/4/index.txt - Hisbodidus Versus Meditation — https://ajew.org/reader-plain/hisbodidus-alone-time/1/40/index.txt - Holy Yearning Soul Factory — https://ajew.org/reader-plain/hisbodidus-alone-time/1/41/index.txt - Muruh (master) DiCheshbinuh (of accounting). — https://ajew.org/reader-plain/hisbodidus-alone-time/1/42/index.txt - Personal words to G-d are Divinely inspired — https://ajew.org/reader-plain/hisbodidus-alone-time/1/5/index.txt - Yearning creates potential souls, verbalizing the yearning actualizes them — https://ajew.org/reader-plain/hisbodidus-alone-time/1/6/index.txt - Connect the heart to its point to save it from the shame of fallen desires — https://ajew.org/reader-plain/hisbodidus-alone-time/1/7/index.txt - Speaking to G-d will bring one to be embarrassed before Him with such holy connection that his face will shine — https://ajew.org/reader-plain/hisbodidus-alone-time/1/8/index.txt - Abnegation to be included in one’s root — https://ajew.org/reader-plain/hisbodidus-alone-time/1/9/index.txt ==================== # Introduction URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/1/ Introduction התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/1 Segment 1 EN: Hisbodidus Segment 2 EN: Alone Time Segment 3 EN: Likutay Aitzoas – A Collection of Remedies/Advice Segment 4 EN: Likutay Tefilos – A Collection of Prayers Segment 5 EN: Rabbi Nachman of Breslov: Segment 6 EN: Who He Was and What He Said Segment 7 EN: Translation and Introduction by Simcha Nanach Segment 8 EN: Na Nach Nachma Nachman MayUman Segment 9 EN: In memory of the true key bearer of the Breslov tradition Segment 10 EN: Rabbi Yisrael Dov Odeser o.b.m. Segment 11 EN: Student of Rabbi Yisrael Karduner o.b.m. Segment 12 EN: Student of Rabbi Moshe Breslover o.b.m. Segment 13 EN: Student of Rabbi Nussun of Breslov o.b.m. Segment 14 EN: Student of the holy master Segment 15 EN: Rabbi Nachman of Breslov Segment 16 EN: Na Nach Nachma Nachman Me'uman Segment 17 EN: ______________________________________________________________________ Segment 18 EN: www.BreslovBooks.com Segment 19 EN: All of Rebbe Nachman's books Segment 20 EN: at non-profit prices and for free download Segment 21 EN: "MAL'E VEGADISH" Foundation Segment 22 EN: Printing and distribution of the books of Rabbi Nachman Segment 23 EN: Publicizing the Name of the Tzadik / +972-51-26-26-148 Segment 24 EN: naanaach@gmail.com Segment 25 EN: naanaach.blogspot.com Segment 26 EN: youtube.com/ancientlyoung Segment 27 EN: ________________________________________________ Segment 28 EN: Books of Rabbi Nachman of Breslov available in English Segment 29 EN: Character – The Aleph Bet Book of Traits – Sefer Hamidos Segment 30 EN: The Stories of Rabbi Nachman of Breslov and Saba Yisroel Segment 31 EN: Outpouring of the Soul Segment 32 EN: The Fires of Israel Segment 33 EN: Rabbi Nachman of Breslov: Who He Was and What He Said (included in this book) Segment 34 EN: Live Up The Good Points – Azamru! Segment 35 EN: Pray With Your Limbs & Other Devotions of a Nanach Segment 36 EN: The Praises of Rabbi Nachman Segment 37 EN: Na Nach Nachma Nachman MayUman Segment 38 EN: Table of Contents Segment 39 EN: Charity 6 Segment 40 EN: Introduction 7 Segment 41 EN: Hisbodidus is a gateway to the Secrets of the Torah 14 Segment 42 EN: Personal words to G-d are Divinely inspired 15 Segment 43 EN: Yearning creates potential souls, verbalizing the yearning actualizes them 16 Segment 44 EN: Connect the heart to its point to save it from the shame of fallen desires 18 Segment 45 EN: Speaking to G-d will bring one to be embarrassed before Him with such holy connection that his face will shine 19 Segment 46 EN: Abnegation to be included in one’s root 20 Segment 47 EN: At night, go alone to somewhere people never go, and completely nullify yourself to G-d. 20 Segment 48 EN: Hisbodidus at night, crying to G-d and building ones good points from out of the bad, bring joy, and holds lust at bay, and cultivates a consciousness of the future world 22 Segment 49 EN: Sighing – to regain one's standing 23 Segment 50 EN: G-d helps and provides words for one to prevail and be victorious despite all 24 Segment 51 EN: Candidly unburdening oneself to G-d evokes Divine consolation 24 Segment 52 EN: Do hisbodidus in the fields 25 Segment 53 EN: Highest virtue, Speak in your vernacular, and Set a designated hour daily 26 Segment 54 EN: Pray to attain what you learned 27 Segment 55 EN: Trying to cry is also a distraction 28 Segment 56 EN: Hisbodidus is the only way to succeed 29 Segment 57 EN: Find yourself in the Psalms and prayers 31 Segment 58 EN: Speak even without heart, always start new 32 Segment 59 EN: Speak to Hashem until your soul is about to depart 33 Segment 60 EN: Speak to Hashem like you speak to a friend 34 Segment 61 EN: Speak to G-d like an enamored toddler pesters his father 34 Segment 62 EN: Scream silently 35 Segment 63 EN: A Broken Heart Is Precious and Not Sadness 36 Segment 64 EN: Likutay Tefilos 37 Segment 65 EN: Prayer 21 38 Segment 66 EN: Arouse the Hidden Holiness 38 Segment 67 EN: For SUCCOS 62 Segment 68 EN: Prayer 31 69 Segment 69 EN: Bring Me Back In 69 Segment 70 EN: For Shabbos 69 Segment 71 EN: Prayer 34 93 Segment 72 EN: Connect To The Three Central Points 93 Segment 73 EN: Prayer 38 108 Segment 74 EN: Divaikus – Binding Bonding to Hashem 108 Segment 75 EN: For Shabbos 130 Segment 76 EN: Prayer 52 134 Segment 77 EN: Complete Abnegation to the One G-d 134 Segment 78 EN: Prayer 147 140 Segment 79 EN: Strong and Vast Supernal Roots 140 Segment 80 EN: Prayer 2:11 145 Segment 81 EN: Prayer In The Field With The Vegetation 145 Segment 82 EN: Prayer 2:22 149 Segment 83 EN: Hisbodidus The Highest Virtue 149 Segment 84 EN: Appendix 158 Segment 85 EN: The Way of the Tree of Life 159 Segment 86 EN: Hisbodidus Versus Meditation 165 Segment 87 EN: Holy Yearning Soul Factory 174 Segment 88 EN: Error! 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Hyperlink reference not valid.Error! Bookmark not defined.Error! Hyperlink reference not valid.Error! Bookmark not defined.Error! Hyperlink reference not valid.Error! Bookmark not defined. Segment 89 EN: Rabbi Nachman of Breslov: Who He Was & What He Said 179 Segment 90 EN: Tikun Haklali - Book Two, page 37/39 # At night, go alone to somewhere people never go, and completely nullify yourself to G-d. URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/10/ At night, go alone to somewhere people never go, and completely nullify yourself to G-d. התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/10 Segment 1 EN: The primary hisbodidus is at night, for then everyone is sleeping, and also that the place should be outside the city, that he should go on a solitary way, that is, in a place where people do not go there even in the day. And through this that one does hisbodidus at night on a solitary way as mentioned above, and clears his heart and mind from all engagements of this world, and abnegates everything, until he nullifies himself completely; meaning, that first he prays copiously until he abnegates this vice, and afterwards [he continues to pray copiously until (Outpouring of the Soul)] he abnegates a different vice[19], and afterwards [he continues to pray copiously until (Outpouring of the Soul)] he utterly nullifies himself, that he should not retain any haughtiness or any entity, until he is in his (own) eyes as literally nothing and void, and through this he merits to come to the aspect of true nullification, and through this his soul is included in its root [in His infinite (Ain Soaf) unity blessed He, which is called the michoo'yuv hamitzee'oos (imperative existence), as is known (Outpouring of the Soul)]. And through this the entire world is included with him in its root, that is, it is all included with him in His Unity blessed He. Segment 2 EN: (Likutay Moharan 52; Outpouring of the Soul 59 – at much greater length). # Hisbodidus at night, crying to G-d and building ones good points from out of the bad, bring joy, and holds lust at bay, and cultivates a consciousness of the future world URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/11/ Hisbodidus at night, crying to G-d and building ones good points from out of the bad, bring joy, and holds lust at bay, and cultivates a consciousness of the future world התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/11 Segment 1 EN: At night, then it is the main time for hisbodidus, that is to seclude oneself with his Creator, to express one's words before Hashem Yisburach, to converse with one’s heart[20] to seek out the good spirit, that is, the good points that he still retains, to cull them from within the bad spirit, until he pours out his heart like water directly before the countenance of Hashem (Lamentations 2:19), and through this he will merit to joy and to quell the imagination, from which all the desires ensue. And through this he will merit memory, to always remember the World to Come, and to think at all times of his purpose and ultimate end, of the World to Come, until he merits to truthfully return to Him blessed He. Segment 2 EN: (Likutay Moharan, Torah 54; Outpouring of the Soul 60). # Sighing – to regain one's standing URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/12/ Sighing – to regain one's standing התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/12 Segment 1 EN: When a person prays with divaikus (binding, clinging to Gd) or does hisbodidus properly, and in the middle he falls from his level, this stems from defection of (the) faith, and so it is necessary then to break his heart inside, and to be ashamed of himself for falling from heaven to earth, and he should pity himself until he sighs, and through the sigh he will return to his level. Segment 2 EN: (Likutay Moharan, torah 108; Outpouring of the Soul 63) Segment 3 EN: Na Nach Nachma Nachman MayUman # G-d helps and provides words for one to prevail and be victorious despite all URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/13/ G-d helps and provides words for one to prevail and be victorious despite all התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/13 Segment 1 EN: When one speaks before the Holy One Blessed He and expresses his words with argumentations and supplications, and desires to best the Holy One Blessed He, so to speak, that He should do his bidding, the Holy One Blessed He derives exquisite pleasure and joy from this, that they are defeating Him. Therefore He Blessed He, Himself sends him words in his mouth, so that he can defeat Him, because otherwise it would certainly be impossible for (man of) flesh and blood to defeat the Holy One Blessed he, just, Hashem Yisburach Himself helps him with this, as mentioned above. Segment 2 EN: (Likutay Moharan 124; Outpouring of the Soul 24) # Candidly unburdening oneself to G-d evokes Divine consolation URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/14/ Candidly unburdening oneself to G-d evokes Divine consolation התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/14 Segment 1 EN: When a person does hisbodidus and expresses his words and his pain before Hashem Yisburach, and confesses and regrets the severity of the defects he impaired, then the Shechina (Divine Presence) directly across him expresses before him Her words and pain, for every single infraction and infringement that he violated in his neshama (soul), he inflicted by Her, so to speak, and She consoles him, that he should seek contrivances to rectify all the damages. Segment 2 EN: (Likutay Moharan, torah 259; Outpouring of the Soul 66) # Do hisbodidus in the fields URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/15/ Do hisbodidus in the fields התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/15 Segment 1 EN: It is very good to pray and to express one’s words (-sentiments) before Hashem Yisburach in a field in the grasses and the trees. Because when a person prays and expresses his words in a field, then all the grasses and all the vegetation of the field, all of them come into his prayer and help him and give him power in his prayer and conversing. Segment 2 EN: (Likutay Moharan II, Torah 11; Outpouring of the Soul 27-8) # Highest virtue, Speak in your vernacular, and Set a designated hour daily URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/16/ Highest virtue, Speak in your vernacular, and Set a designated hour daily התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/16 Segment 1 EN: It has already been explained, that hisbodidus is a great virtue, and a very correct and upright way to draw close through it to Hashem Yisburach. And it is necessary for everyone to set for this some hours of the day, to express one’s words (-sentiments) before Hashem Yisburach in the spoken language,[21] like in these provinces, in Yiddish ("lushon Ashkenaz", today this can very readily refer to English vernacular), in which we speak. Because in the native tongue it is much easier to express well all one’s words, and all that is with (-upon) his heart he should converse before Hashem Yisburach with argumentations and exculpations, and words of appeasement and entreaty, that he should merit to draw close to Him Blessed He, everyone according to what he knows the maladies of his heart, and how distant he is from Hashem Yisburach. Segment 2 EN: And the actual virtuous ascendances of this practice cannot be explained nor fathomed, because this practice exceeds everything, and it includes all the service of Hashem. Because through this one can come to all the goodness in this world and the next. Because everything can be accomplished through prayer and entreaty. And all the great tzadikim did not come to their levels except through this practice, and one who applies himself to understand the matter, will understand on his own the great ascendances of this practice. Fortunate is the one who merits to set for himself for this a designated hour every single day, and the rest of the day he should be joyous. Segment 3 EN: (Likutay Moharan II, Torah 25; Outpouring of the Soul, article 2) # Pray to attain what you learned URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/17/ Pray to attain what you learned התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/17 Segment 1 EN: It is also good to make from the Torah-teachings – prayers, and see inside (the source), and understand. Segment 2 EN: (Likutay Moharan II, Torah 25; Outpouring of the Soul, article 2) # Trying to cry is also a distraction URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/18/ Trying to cry is also a distraction התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/18 Segment 1 EN: Even though crying before Hashem Yisburach with entreaties and beseeching is extremely good, even still, when a person says Psalms or other entreaties and supplications, or converses personally with his Creator, and he thinks and anticipates, and looks mindfully all the time that he should cry and shed tears, this also is a (distracting) foreign thought, and confuses the kavana (-concentration, intention). Because the main thing is – that he should concentrate his mind to say the words truly with all his heart, that he should incline his ear and his heart to hear what he is expressing with his mouth, and if he is aroused to cry, how wonderful – and if not, he should not confuse his concentrations for this. Segment 2 EN: (Likutay Moharan II, Torah 95; Outpouring of the Soul 3) Segment 3 EN: Na Nach Nachma Nachman MayUman # Hisbodidus is the only way to succeed URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/19/ Hisbodidus is the only way to succeed התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/19 Segment 1 EN: Daily persistence even just for the preparation or one utterance Segment 2 EN: All the tzadikim and the G-d fearing, didn’t come to their level except through hisbodidus and conversation between oneself and his Creator, as is explained earlier. And specifically in these generations, at the end of the exile, when the yetzer hura (-evil inclination) and the other side (-evil realm) have very extremely intensified, and the generation is very weak, body and soul, it is impossible to be saved now from the onslaught and from the abundant impediments and to draw close to Hashem Yisburach, except through conversing between oneself and his Creator, that one should accustom himself to set a designated hour every day to express his words before Hashem Yisburach in his native tongue specifically. And everything that is with (-on) his heart he should converse before Hashem Yisburach, be it to ask for pardon and forgiveness on the past, be it to entreat for the future that Hashem Yisburach should save him from what he needs to be saved from, and he should merit to draw close to Him blessed He. Segment 3 EN: And even if he is unable to speak and to express his words, even still, even if he won’t speak just one word, this is also very good. And even if he says just, “Master of the World,” this is also very good. Segment 4 EN: And even the preparation itself, what he prepares himself and desires to speak, even though he is unable to speak, even still the preparation and the desire itself is very precious in the eyes of Hashem Yisburach. Segment 5 EN: And if he will be strong at this, to force himself every time to speak before Hashem Yisburach what is with (-on) his heart, certainly in the course of time Hashem Yisburach will help him so that he will be able to express his words well, and he can merit to speak new (-novel) precious words that they will bestow him with from the heavens, and he will merit to come to all the goodness, truth, and eternal, through this practice, which includes all the aitzoas (-advice, remedies) for serving Hashem Yisburach. Because all the aitzoas need copious prayer and entreaty, fortunate is the person who strengthens himself in this. Because from (one) small (in stature) to (one) big (in stature), it is impossible to be a kosher person except through hisbodidus and conversing between oneself and his Creator. Segment 6 EN: (Likutay Moharan II, 25, 96, 100, Outpouring of the Soul, Introduction, article 2, 4, 8, 47) # Charity URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/2/ Charity התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/2 Segment 1 EN: Charity is the start of all beginnings! (Likutay Moharan 2:4) Segment 2 EN: 1:35 In a time of trouble, the charity one did is remembered for him. [Character – The Aleph Bet Book of The Traits] Segment 3 EN: Character 1:70 Even a poor person should give charity, and he will not see (further) signs of poverty. Segment 4 EN: Character 2:3 Through charity, with a slight effectuation he subdues his enemies, and the Holy Blessed One saves him from grand schemes ("effectuations") of his enemies. Segment 5 EN: Character 1:56 When you do a mitzva, see to it that the mitzva is not free, but that you pay with a full purse. Segment 6 EN: Character 1:69 One who shears his possessions [to give charity] is saved from the judgment of Hell. Segment 7 EN: 2:6 Through charity, one sweetens the judgment of the Time to Come, that is, the Day of Judgment in the Time to Come. Segment 8 EN: Character 1:2-8 Great is charity, in that it brings the redemption near, and saves from death, and [causes the] receiving of the Divine Presence, and one is made a lender to the Holy Blessed One, and raises his fortune (mazal), and he is called an absolute tzadik (completely righteous person). Segment 9 EN: 1:14 Charity is equivalent to all the mitzvoas (combined). Segment 10 EN: Na NaCh NaChMa NaChMaN MayUMaN # Find yourself in the Psalms and prayers URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/20/ Find yourself in the Psalms and prayers התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/20 Segment 1 EN: Also when one says Psalms, or “Chatzoas” (the midnight rectification), or other entreaties and supplications, he needs to find himself in them (-to see how they pertain to him personally). And see inside (the source) wondrous discourses in these matters. Segment 2 EN: (Likutay Moharan II, Torah 101, Outpouring of the Soul 9) Segment 3 EN: Na Nach Nachma Nachman MayUman # Speak even without heart, always start new URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/21/ Speak even without heart, always start new התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/21 Segment 1 EN: Even though it seems to the person that he is speaking without heart, even still this is very good. And when he speaks so, abundant words, through this he will usually merit that his heart will be aroused to speak with an impassioned heart befittingly, because speech has a great power to arouse a person. And even if many days and years pass, and it appears to him that he still has not accomplished anything with his words and conversing, even still he shouldn’t fall from this at all, because certainly the words make an impression. An allegory for this: Like water coming down on a stone, even though it would seem that the water doesn't have power against the hard stone, and the water has no apparent impression in the stone, even still, when the water comes down on the stone many, many times consecutively, they bore a whole in the stone, as can be seen outright. Similarly, even if one's heart is a heart of stone, and shows no sign of his words and his prayers, even still with the accumulation of days and years his heart of stone will be pierced through his conversing and his words, like (Job 14:19), “stones withered by water,” as mentioned above. Segment 2 EN: (Words of Rabbi Nachman, article 234, Outpouring of the Soul 37) Segment 3 EN: And it is good for a person to say during hisbodidus, “Today I begin to bind (divaikus) to You.” And every time he should initiate a beginning, because all continuations follow after the beginnings. Like they say: the beginning is paramount to half of the phenomenon of the entire process. Consequently, either way he should make a new start every time, and he should say as mentioned above, for either way (mima nafshuch); if it was good before – now it will be better, and if Heaven forbid beforehand it was not good – certainly it is necessary and incumbent to launch a new beginning, as mentioned above. Segment 4 EN: (The Life of Rabbi Nachman, article 437; Outpouring of the Soul 45) # Speak to Hashem until your soul is about to depart URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/22/ Speak to Hashem until your soul is about to depart התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/22 Segment 1 EN: It is necessary to converse and speak between oneself and his Creator, and to truly arouse ones heart so much, to the extent that his soul will just about depart, Heaven forbid, and this is the main completeness (/perfection) of hisbodidus. Segment 2 EN: (Likutay Moharan II, Torah 99; Outpouring of the Soul 7) # Speak to Hashem like you speak to a friend URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/23/ Speak to Hashem like you speak to a friend התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/23 Segment 1 EN: When Hashem Yisburach helps with (one’s) hisbodidus, he can express his words before Hashem Yisburach like a person speaks to his friend. And it is necessary to accustom oneself to this, that he should speak to Hashem Yisburach like he speaks with his teacher or his friend, because Hashem Yisburach exists everywhere, because (Isaiah 6:3), “the entire world is filled with His glory.” Segment 2 EN: (Likutay Moharan II, Torah 99; Outpouring of the Soul 7) # Speak to G-d like an enamored toddler pesters his father URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/24/ Speak to G-d like an enamored toddler pesters his father התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/24 Segment 1 EN: It is very good for someone who is able, to pour out his words before Hashem Yisburach piteously and pleadingly, like a son who pesters (before) his father [which is called “piyestin”- (playing, cooing)]. And how good it is when one can arouse his heart with entreaties until he cries and sheds tears like a son before his father. Segment 2 EN: (Sichos Huran – The Words of Rabbi Nachman 7; Segment 3 EN: Outpouring of the Soul 17) # Scream silently URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/25/ Scream silently התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/25 Segment 1 EN: It is possible to scream to Hashem Yisburach in a silent whisper, screaming tremendously, and no one will hear anything, because one does not release any sound outside, he just visualizes distinctively the scream in thought etc. [see inside (the source) the matter]. Segment 2 EN: (Words of Rabbi Nachman, article 16; Outpouring of the Soul 40) Segment 3 EN: Na Nach Nachma Nachman MayUman # A Broken Heart Is Precious and Not Sadness URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/26/ A Broken Heart Is Precious and Not Sadness התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/26 Segment 1 EN: A broken heart is extremely precious. And know that a broken heart and sadness are not at all the same thing. Because sadness is like someone is angry and upset, but a broken heart is like a son who expresses his yearning before his father, like a baby who cries and complains before his father for being distant from him, and this is precious and dear before Hashem Yisburach. Segment 2 EN: And it would be good for a person to have a broken heart the entire day, however, since most people can easily come from a broken heart to sadness, which is extremely damaging, may the Merciful One save us, as is explained numerous times, and see (the entry of) Happiness, therefore it is necessary to designate just some hours in the day to express one’s words with a broken heart, and the rest of the entire day he should be happy. Segment 3 EN: (Words of Rabbi Nachman, article 41-42; Outpouring of the Soul 19-20) # Likutay Tefilos URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/27/ Likutay Tefilos התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/27 Segment 1 EN: Nachma Segment 2 EN: Nachman Segment 3 EN: MayUman # Arouse the Hidden Holiness URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/28/ Arouse the Hidden Holiness התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/28 Segment 1 EN: “My calling is to Hashem and I scream, my calling is to Hashem and I supplicate (/seek His grace) (Psalms 142:2).” “My call is to Eloah”im[22] and He listens to me (Psalms 77:2).” “From the belly of Sheol (-hell) I cried out, You heard my call (Jonah 2:3).” “And my cry came to You, to Your holy chamber.[23]” “My call You heard, do not hide Your ear from (listening to the prayers for) my relief, from my cry (Lamentation 3:56).” “Hear Hashem my call that I call out, and be gracious with me and answer me (Psalms 27:7).” “Our cries receive, and listen to our screaming, He who know the mysterious/hidden (Prayer of Unuh Bikoach),” Master of the World, He who listens with mercy to the call of the cry of His nation Israel. Have mercy and be gracious with us, and have compassion on us, and be to our succor, and prepare/set our hearts that we should scream and holler to You in truth until You answer us, “we will cry out and You shall say, ‘Here I am’ (Isaiah 58:9 – and He shall say…).” And the call of our screaming should ‘go and gain great strength (Exodus 19:19)’, and we shall not give You respite, until You are gracious with us, and listen to our call, and heed our cry, and have mercy on us in Your mercies, and we should merit to reveal, and to illuminate, and to beget holy minds/consciousnesses which are presently hidden from us due to our sins in great hiddenness and great concealment, to the extent that, due to our sins, we don’t have daas (-holy realization of knowledge) now to know/recognize You and to serve You in truth, and we do not merit to come up with real true novelties (-chidushim) in Your holy Torah. Segment 2 EN: Master of the World, before You is revealed all the mysterious/hidden things, and You know our hearts, that we are so alienated from You now, so very much so that mortification covers our faces, and we are ashamed to ask and request from You this, that You reveal to us the mysteries and the secrets of the Torah, because we don’t know what to ask for first, because we still did not begin to purify and sanctify ourselves whatsoever. However, You know the great preciousness of the holiness of our souls in our roots, because You chose us from all the nations, and called us a holy nation[24], a nation of segoolah (-priceless treasure, even above metaphysics and rational), as it is written (Exodus 19:5), “and You (plural) will be from me a segoolah from all the nations,” and as it is written (Psalms 135:4), “Because Jacob, Y”uh (-G-d) chose him, Israel as his segooluh.” Have mercy and compassion on Your segooluh and Your beloved, on Your nation and Your inheritance, on Your coveted desirable of all the hosts (of nations)[25], whom You called (us) with all expressions of endearment in Your love and in Your compassion, You loved us, and You desired us, and You exalted us from all the nations, and You our king drew us close to Your service. May Your innards moan over us, Your mercies kindle/whelm over our lowliness and our degradation, arise in our help and save us, and put in our hearts to scream to You always, until You have mercy on us and return Your countenance to us, and draw us close. Even though I know, that according to my great alienation from You, with thousands and myriads of alienations, there is no power in my scream to arouse and to beget the hidden moachin (-minds, consciousnesses), and even if I had the power to scream and holler all the callings of all the creations of the world, they would not suffice for me, even for what I need to scream over one of my alienations of one day. And there isn’t any call in the world that has the power to help me according to my great alienation from you, “even though I scream and cry out, He shuts [the windows of heaven before] my prayer (Lamentations 3:8).” All the more so, and all the more so, that I have not even begun to scream as I am capable. However, You have already made known to us, that You are full of mercy for us at all times and at every instant, and in Your abundant mercies You listen and hear all the callings of the world, from the depths of the depths, as it is written (Jonah 2:3), “from the belly of scheol (-hell) I cried out, You heard my call.” Therefore “I base my reliance/precepts[26]” on Your great goodnesses and graciousnesses, because upon You abundant mercies I am confidant, and upon Your kindness I rely, and for Your forgiveness I hope, and for Your salvation I await. And I have come to spread out my palms before You Hashem our G-d and the G-d of our fathers, help me, and be gracious to me, and arouse my heart in truth, that I should merit to truly feel my enormous pain, the pain of my soul (-nefesh, lowest part of the soul, seated in the blood), and my ruach (-spirit - mid level), and my neshama (-soul seated in the intellect), and I should merit to see, and to understand the utter magnitude of my alienation from You, and (You should) merit me to scream to You always with all my strength, and You should be full of mercy on me, and hear my defected call, and listen to my warped cry. And (You should) have mercy on me in Your mercies, and help me to fix my call, and raise me from (having a) defected call to a good call. And (You should) merit me to scream both in Torah and in Prayer, until I merit in Your abundant mercies, to arouse and sire with my call the hidden moachin (-minds, consciousnesses) that disappeared from us due to our sins. And due to our abundant sins we have, so to speak, weakened the supernal strength, to the extent that it is as if the power of the Shechina (-Divine Presence) has been too weakened to beget the moachin, as it is written, “ the Rock/Creator has been made too weak to beget (moachin) for you[27] (Deuteronomy 32:18).” “Because the sons (are likened to women whom) have come to the birth-stool but do not have the strength to give birth (Kings II:19:3, Isaiah 37:3).” Segment 3 EN: Master of the Universe, do for Your sake and not for our sake, do for the sake of Your Shechina (-Divine Presence), and help us to scream to You in truth, in Torah, and in prayer, and our call “should rise, and come, and arrive[28]” to You, and receive the call of our screams in place of the screams of the Shechina, until we merit to arouse and beget our hidden holy moachin (-minds, consciousnesses) which have disappeared from us. Because You alone know the hidden, and before You are revealed the hidden moachin of each and every one of us, where they have disappeared and hidden from us. Help us, and save us and all of Your nation the House of Israel, that each and every on of us merit to arouse, through the call of our screams, the holy moachin which have disappeared from each and every one to the place where they disappeared, until each and every one will merit every time to sire, and to reveal, and to attain new moachin which belong/conform to him, according to the root of his nefesh (-lower soul), his ruach (-spirit, mid soul), and his neshama (-third soul seated in the intellect). And we should merit to truly know/recognize/be familiar with You, and to know You every time with (overly) more understanding, and we should merit to reveal Your divinity in the world. Segment 4 EN: And in this vein, may it be the will before You Hashem our G-d and the G-d of our fathers, full of mercy, that You have mercy on us, and (that You) help us, and save us quickly that we should begin from now to sanctify the seven (candle like) flames which illuminate opposite the countenance of the holy menorah, (the seven-) which are the (two) eyes, and the (two) ears, and the mouth, and the nose (-two nostrils). And (You should) merit me to sanctify my mouth so that no word of falsehood leaves my mouth ever, and neither any word which defects the mouth Heaven forbid, just, all my words should be words of truth always in holiness and in purity, and I should merit to sanctify my mouth with Torah, and prayer, and with all types of words which sanctify the mouth. And (You should) merit me to sanctify my eyes, and merit me to shut my eyes from seeing evil, and be to my succor so that I don’t have any glimpse of anything of this world whatsoever, and especially help me, and save me, and rescue me, so that I do not look Heaven forbid at anything which brings to (improper) thoughts Heaven forbid, have mercy and be gracious with me, and have compassion on me, and save me, rescue my soul from now (on) from defection of sight, and I shall not prospect after (the desires of) my heart and after (the desires of) my eyes, “withdraw/shift my eyes from beholding vanity, in Your ways gives me life (Psalms 119:37).” And merit me to sanctify my ears, and I should merit to always hear the words of true sages and to believe in them, and I should have consummate emoonas chachumim (-faith in the sages), and (You should) be to my succor that I incline my ears always to hear the words of the true sages and that their words should enter in my ears and truly arouse my heart to return to You and to do Your will always. And (You should) guard me, and save me so that I never hear and that they never enter into my ears any defected speech, and I should not hear and I shall not accept any word of lushoan hura (-evil tongue) or richeeloos (– tale-bearing), and I should not hear words of profanity ever, and neither any defected speech, just, I should merit to hear always holy words from the mouths of true tzadikim and kosher people, words that sanctify the ears of the listener. And merit me that I should have true fear of Heaven, and through this I will merit to sanctify my nose, and there will be fulfilled in me the verse which states (Isaiah 11:3), “and he will have the sense of smell by (virtue of his) fear of Hashem.” Segment 5 EN: And all that I have defected until now in these seven (candle-like) flames through my abundant sins and defects, that I transgressed, erred, and sinned before You, and I defected (with) my mouth, and my eyes, and my ears, and my nose from my youth until today, unintentionally (bishoagaig) and intentionally (bimaizeed) coerced/ensnared (bi-oaness) and willfully (birutzoan), on all of them (You should) pardon and forgive me Merciful [One Who is] “gracious and prolific to forgive,[29]” and rectify in Your mercies all these defects, because we abounded to sin and defect with them, because who can fathom, or calculate, or count the sins and the defects with the words of our mouths, from the day we were on the earth until today, and how much falsehood went out from my mouth almost every single day, and similarly the other sins and great defects which I defected with the words of my mouth, with words of lushoan hura (-evil tongue), and richeeloos (-tale-bearing), and laytzanoos (-mockery), and idle chatter without measure, and calculation, and counting, and especially the numerous and enormous, vast and great defects that I defected with my eyes, who can fathom them or count/relate them, who can enumerate them verbally, and I am unable even to make confession on them, all the more so (I am unable to) to make copious rectifications according to these abundant defects to rectify them, because there has yet to transpire over me one day of my life which I didn’t defect on it with my eyes, unintentionally (bishoagaig) and intentionally (bimaizeed) coerced/ensnared (bi-oaness) and willfully (birutzoan), and You alone know to where the defect of the eyes reaches, for all the whole entire Torah is contingent upon them, oy (-woe) to me, veye (-woe) to me, what can I say what can I speak? If I (set out to) relate like an infinitesimal fringe of the defect of the eye which I defected on every single day, the time would run out and they would not be exhausted, “if I were to count them they would be more numerous than the sand (Psalms 139:18).” So if You Yourself (-in person) do not act for Your sake Heaven forbid, and rectify all these enormous defects in Your mercies, it is not in our hands to rectify even one defect of them, all the more so all of them. “If Y”uh (-Gd) retains sins, Adoan”ai (-Gd) who can stand (-endure)? For with You is forgiveness, so that You be feared (Psalms 130:3-4).” Have mercy and compassion on us, have mercy and compassion on us, because we don’t have the intellect and daas (-holy realization of knowledge) how to lenify and appease You over all these huge and terrible defects that we defected until now in/with these seven holy (candle-like) flames which are drawn from the holy mind. And from the utter enormous multitude of these defects that we defected in/with these seven flames, through this our daas (-holy realization of knowledge) has been defected, and our intellect has rotted, and our minds and our daas have been confused, and because of this I am visited with questionings, and confusions, and perversions of the heart, and my daas and my heart are being severely confused and perverted, to the extent that I cannot draw close to any matter of holiness properly, and there is a desire to alienate us completely Heaven forbid from Your service in truth. Segment 6 EN: Master of the Universe, You know the bitterness of my heart, You know the bitter perversions of my heart. You know who they are exactly (-“who and who”) who rise against us all the times and at every instant, “Hashem how plentiful are my adversaries, many rise up against me (Psalms 3:2).” And (as if) it’s not enough with our souls’ abundant hardships that we have through all bad desires, that we transgressed, and erred, and sinned very copiously before You, through that which we went after the bad dictates/wanton[30] of our hearts, and we defected in Your great Name, and many worlds were destroyed through our abundant sins, as You alone know how many defects we caused through our abundant sins. And as if all of this was not enough for us, in addition they have risen thickly braided upon our throats[31], and extremely confuse our daas (-holy realization of knowledge), and pervert our hearts profusely with many foolish questions on Hashem Yisburach and on true tzadikim, and desire to distance us from the (central) point of the truth Heaven forbid. Master of the World, have mercy and compassion on us, and do not judge us according to our deeds, and do not deal with us in congruence with our transgressions. And have mercy on us and berate those who pursue (to attack) us, and distance and banish from us and from all Your nation the House of Israel all types of bad thoughts, and contemplations/fantasies, and perversions of the heart, and twisted questioning and foolish (philosophical) enquiries that desire to rise on the heart to confuse (people) Heaven forbid (away) from Your true service. And fix with Your mercies so that there should not rise anymore in our hearts any nuance of (improper) musing and thought whatsoever of this kind, of the type of these quandaries and confusions, “Because I am brutish less than a man, and I do not have man’s understanding (Proverbs 30:2).” “And I am brutish and without cognizance, I was like an animal with You (Psalms 73:22).” Segment 7 EN: Master of the Universe, have mercy and compassion on us, and merit us to true perfect faith, that we should merit to believe in You and in Your true tzadikim truthfully and wholeheartedly. And we should not incline our hearts to any dilemma or any quandary in the world whatsoever, and they should not rise and they should not enter in our hearts and minds whatsoever, just, we should cast away our warped and confused intellect, and rely just on faith alone. Because we are flesh and blood, a lump of earth, hewed from clay[32], heated with sin, filthy with transgression, and how is it possible for one born from a woman, a putrid drop, to attain conception and to understand a matter of Your ways and practices/managements? And we should merit not to use our intellect, except for Your service, and for Your Torah, and for awe of You in truth, and we should not begin to ponder in our minds any quandary of this world whatsoever, and we shall know and believe truly and with consummate faith that You are righteous and upright/straight (yushur), as it is written (Deuteronomy 32:4), “The Rock/Creator his performance is wholesome (tumim), for all His ways are (with) justice, a faithful G-d and without iniquity, righteous (tzadik) and upright/straight (yushur) is He.” And it says (Psalms 92:16), “To declare that Hashem is upright, my Rock/Creator, and there is no injustice by Him.” And guard us with Your abundant mercies, and save us and our children, and all of Your nation the House of Israel, that we should not learn, and not glance at all in the books of the naturalists (/scientists/philosophers), neither in the books of research of the pagans, nor in the books of research of Israel (-the Jews), and we should/shall not be favorably inclined and not heed them[33] whatsoever, and we should/shall not go in their ways, and not step in their paths, and not give attention to their words, and their derailed words and queries, and their questions and (their) quandaries should/shall not enter into our ears and into our minds whatsoever. Because You know the many great evils, and the many destructions which the naturalists caused us through their queries and their fallaciousness, because they desire to distance us Heaven forbid from Your true service. Have mercy and compassion on Your great and holy glory, and do for the sake of Israel Your nation, and for the sake of their forefathers, Avruhum, Yitzchuk, and Yaakoav, and for the sake of Moshe and Aharoan, Dovid and Shloamoa, and for the sake of the twelve tribes of Y”uh, and for the sake of the holy elders, and the true prophets, the first ones and the later ones, and for the sake of all the Tana-im (-sages of the Mishna) and Amoaru-im (-sages of the Talmud), and for the sake of all the tzadikim, and truly kosher people that were in every single generation. And have mercy on the remnants of Your nation Israel in this time of trouble, the likes of which never were, that they desire Heaven forbid, now, at the heel (-imminent arrival) of the Messiah, for the outspread Heaven forbid of philosophy in the world, and they desire to ensnare the souls of Israel in their ways and reasonings, and no one takes to heart to feel the this great plight in their heart, the likes of which never were in history, this being the main birth-pangs of Messiah, and regarding this great calamity all our prophets and true sages prophesized in advance, as it is written (Daniel 12:1), “And it will be a time of trouble [for Yaakov (-this Hebrew word is not found in this verse, but in a similar verse in Jeremiah 30:7)] which [the likes of (-this Hebrew word in not found in this verse, but is used in the verse in Jeremiah 30:7)] never was.” And like Daniel prophesized with his ruach hakoadesh (-Divine spirit), as it is written (Daniel 12:10), “(The) Many will be culled and cleaned and refined, but the wicked will be wicked, and all the wicked will not understand, but the maskeeleem (-intelligentsia) will understand.” Master of the entire world[34], You alone know the great magnitude of this plight of which there is nothing similar, “fatiguing distress and ostracizing darkness (Isaiah 8:22),” and there is no one to stand up for us, because the true tzadikim passed away due to our sins. Have mercy and compassion on us, may Your mercies be aroused on Your sons, and protects us, and guard us, and save us, and rescue our souls, and save us in Your mercies, us and all of our society, and all of Your nation the House of Israel, from all the evil and alien opinions and reasonings of all the naturalists and the philosophers, from both, the pagan naturalists, and (from) the naturalists of Israel (-Jews) who were also caught in this evil net and trap of queries (of naturalism) and philosophy. And don Your vengeance and gird Your might, and uproot, and break, and quash, and nullify their evil thoughts from the world, and all the heretics, and all who are intent on/committed to sinning, and all the apostates, and all the apeekorsim[35] should perish in an instant, and there should not be left a remembrance or recollection of any reasoning of their reasonings, nor any opinion of their opinions. Have mercy and compassion on us, have mercy and be gracious with us, and save and rescue us and our children and all of Your nation the House of Israel, from all their books, and from all their opinions, and from all their reasonings, because not in these is the portion of Jacob (cf. Jeremiah 10:16), not in these is our portion, not in these is our lot, because we are the children of Avruhum, Yitzchuk, and Yisroel Your servants, believers sons of believers (maameenim binay maameenim), and we believe in You Hashem our G-d, and in Your true tzadikim, with true complete faith, without any queries whatsoever, because You are righteous and upright, and You rule the entire world with the attribute of kindness and mercy, as it is written (Psalms 145:9), “Hashem is good to all, and His mercies are on all His works.” Segment 8 EN: Please Adon”ai (-Hashem), may Your innards moan over us, “hear my call when I call (out to) You (Psalms 141:1),” and be to our succor, that we should merit to beget always the hidden moachin (-minds, consciousnesses) through the call of our screaming. And have mercy on us, and save us, and merit us to truly sanctify and purify the seven (candle-like) flames which go out from the mind in our heads, which are: the mouth, and two eyes, and two ears, and two nostrils. And through this we should merit to draw to ourselves the light of the countenance which is shefa Eloahee (-Divine Bestowal/flux), which is the attainment of the holy makeefeem (-peripheral surrounding spiritual presence) of the intellect, and bestow on us Your ruach hakoadesh (-the holy spirit i.e. the Divine spirit), and we should merit in Your mercies to understand and to attain every time new makeefeem of holiness, and we should merit to understand, and to have astute insight in the depth of Your secrets. And (You should) help us that we merit each time to (overly) more holiness, in order that we merit each time to attain new makeefeem, to insert them inside into our intellect, to understand and to attain conception each time of new understanding and conceptions of holiness, what we previously did not know to understand and conceive. And we should merit to know (-be familiar, acquaintance) You also in this world, and to attain conception of Your greatness and loftiness, everything that is possible to attain conception of in this world, because for this we were created, to know and to attain conception of You. And You by-and-by are going to take an accounting and reckoning from us over this, on whoever did not strive to truly sanctify himself in this world until he attained conception of Your divinity, and knowledge of Your loftiness blessed and exalted is Your name forever. Have mercy and compassion on us, and help us in Your mercies to attain higher conceptions each time in holiness and in purity, in truth and with perfect faith. The truth I know, Master of the Entire World, that I am now so far from this to the extent that I cannot even request, and supplicate, and implore You for this now, but what can I do for (-as) my Father in Heaven has decreed (me to). Because You Yourself decreed upon us in Your Torah through Your true tzadikim, that we endeavor and try with all our might always to know (-be familiar, acquaintance), and to attain conception, and to know You in truth and wholeheartedly. Have mercy and be gracious with me with gratuitous gifting, that we merit to truly sanctify ourselves with exceeding holiness, and bestow in our hearts strengthening and emboldment, that we should be strong in our convictions to supplicate and implore You over this. Because You are our Father, and You desire to do good/favors with us, with Your true goodness, with all types of true good things, and You anticipate always to reveal to us, and to make known to us Your hidden cache of goodness and Your high conceptions (hasagoas), and there is no restriction just from our side. Rise to our help, and save us to scream to You always in truth and with a whole heart, and to purify and sanctify ourselves with all types of purity and holinesses, and to abound in prayer, and entreaty, and words of conciliation and appeasement before You always, until we merit each time to attain conception and to insert new makeefeem (-peripheral surrounding spiritual presence) of holiness into our minds and intellects. And merit us to the future world (Oalum Habuh), to the world which is entirely good, and there You will merit us in Your mercies to be included in You, and to attain all the holy makeefeem of the intellect which were not possible in any way to attain in this world. And we will merit in Your mercies to eternal life, to good and long life from now until forever, forever and ever, and for all eternity. And (You should) merit us to have complete holy daas (-realization of knowledge), and we should merit to know that all is for our benefit, and all the good bounties will be drawn to us without lacking anything. Segment 9 EN: And (You should) have mercy on us in Your abundant mercies, and merit us and all of Your nation the House of Israel, that there should remain from us a remnant on Earth, in this world, after our passing from the world after (a life of) lengthy days and years, that we should merit that our children, and children’s children endure forever, and for generations until the end of all the generations. And our names and memory should endure forever through our progeny that will remain after us. And (You should) merit us with many sons and with daughters, in holiness and in purity, and we should merit to see sons to our sons, and there should not be among us or our progeny sterile (men) or barren (women). And have mercy on them, and bestow upon them life, and longevity of days and years, so that all our descendants (“of our loins") will have longevity of days and years, and they will all be engaged in Your Torah lishmuh (-for its own sake, for the sake of the Shechina) and fulfill Your mitzvoas (-commandments), and they will all be holy and pure from all sin and transgression, and they will do Your will, and engage in Your service in truth all their days, forever, in such a way that our sons after us will draw the intellect of the countenance into the world after our passing, and they will reveal and publicize Your Divinity and Sovereignty in the world, and our memory will be left for all the generations forever. Segment 10 EN: Merciful [One], “Who devises schemes so that there shall not be[36] rejected from You (-in the verse: Him) a reject (cf. Samuel 2:14:14),” may Your mercies well up over us, and rise up and bring us salvation, and save us, and our children, and all the children of Your nation the House of Israel, so that Your entire nation of Israel should not need to come to the necessity of chaleetzuh[37] nor to the necessity of yeeboom. And there should be a fulfillment with us of the verse which writes (Psalms 128:6), “And see sons to your sons, peace upon Israel.[38]” Because You alone know the utter magnitude of pity there is on the soul of the deceased without living progeny Heaven forbid, that the soul goes naked and does not have the ability to rise to its original place, and it cannot return to the house of her (-soul is feminine) father, and she (-the soul being feminine) goes vagabond and beleaguered/crazed, and she has no rest for the sole of her foot[39]. Master of the World, have mercy on us in Your abundant mercies and Your enormous kindnesses, and save us, and our children, and all Your nation the House of Israel, so that not one of them goes from the world without living progeny, just, all of them should leave after themselves sons and daughters live and well (-enduring), engaged in the (study of the) Torah and (doing the) mitzvoas, and all of them should make many children (“fruit”), their saplings should go (-grow) forth (cf. Hosea 14:7), their branches should grow long (cf. Ezekiel 31:5), “They will still be fruitful in old age, succulent and fresh they will be (Psalms 92:15).” And the border of holiness will multiply through the children of Israel who will multiply exceedingly in the world. And there will remain from each and every one of Israel, generations, and many generations until the end of all the generations, and remember/grant all the childless with viable children, for Your service and to fear You. And all those souls from Your nation Israel who already went to their worlds (-passed away), and did not leave after themselves living children, have mercy on them in Your abundant mercies, and rectify them in Your enormous kindnesses. And help all Your nation the House of Israel, everywhere they are, that they should merit to fulfill the mitzva of yeeboom and chaleetzuh with the true and proper completeness, with great holiness and purity, and they should merit to perform with integrity the rectification that is necessary for the soul of the deceased, in such a way that his soul will rise to the light of the countenance, and will return to his place and his resting, “to go before G-d in the light of (the) life (Psalms 56:14).” And from now (on) have mercy on us, and on our children, and on all Your nation the House of Israel, so that no one of Israel needs to come to the necessity of chaleetzuh nor to the necessity of yeeboom. Segment 11 EN: And be full of mercy on all the broken hearted that have the pain of raising children Heaven save us, and help them from now (on) that they merit to raise their sons and daughters for Torah, and for chuppah (-wedding canopy), and for good deeds, for lengthy days and years {and specifically….(so and so)….}. Master of the World, Merciful [One], You know their bitter and agitated[40] hearts, their broken and crushed hearts, which the strength to endure has failed, see their infliction and duress, see their tears and hear their groans, and don’t hide Your ears from their screams, because who can bear the sound of their crying, and screaming, and groaning, from the greatness of the calamities which already transpired over them. Master of the entire world, “Who heals the broken hearted and bandages their wounds/sorrows (Psalms 147:3),” heal their brokenness, and give joy to their souls, and say to their hardships, “enough!” And have mercy on them from now (on) and say to the angel/messenger (of punishment), “let up (with) your hands (cf Samuel 2:24:16 and Chronicles).” And arouse Your enormous mercies on them, and send good life and length of days and years to the sons born to them already, that they should merit to raise them for Torah, and for chuppah (-wedding canopy), and for good deeds, and they should have length of days and years in this world, and they should merit to see from them sons and grandsons, and there should go forth from them many generations, and they should merit to beget many more sons and daughters, live and well, and from all them there should go forth many generations, (and generations of generations) until the end of all the generations, they should multiply, and enlarge, and grow until the coming of the redeemer, until the end of all the generations, and all of them should be true doers of Your will, and there should be fulfilled in them and in their children (Isaiah 60:22), “The smallest will become a thousand, and the least (will become) an enormous nation, I am Hashem, in its (due) time I will bring it quickly.” Master of the World, do for Your (own) sake, do for the sake of the merit of their holy forefathers, and have compassion on them from now (on), that their children should persist to live for length of days and years, bring them to happiness like the days You afflicted them (cf. Psalms 90:15), console them from misery, and set (-mount and prepare) their hearts[41], and help them from now (on), that they should merit to be happy always with sons, which have already been born to them, and which they are yet to additionally beget in the future, all of them should have length of days and years in Torah and greatness, “until the coming of Sheeloa (-King Messiah, Genesis 49:10).” # For SUCCOS URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/29/ For SUCCOS התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/29 Segment 1 EN: And merit me in Your great mercies and in Your abundant kindnesses, to fulfill the mitzva of Succah properly, with all its particulars, and details, and intentions, and 613 mitzvoas which are contingent/embedded in it, with happiness and good heart, and with consummate kavana (-intention, concentration) as is proper. And we should merit that there should be drawn upon us through the mitzva of Succah sitting/dwelling, all the seven Clouds of Glory that surrounded Israel in the dessert, “and spread upon us the Succah of Your peace.[42]” And we should merit to attain conception of the holy makeefeem (-peripheral surrounding spiritual presence), attainment of conception of ruach hakoadesh (-the holy spirit i.e. Divine spirit), through the (fulfillment of the) mitzva of Succah properly, with holiness, and with purity, and with happiness, and through this protect over us and for us, and save us from all foes, and ambushers, and from all (the) sorts of enemies that we have physically and spiritually, and remove Satan (/adversary, impediment, temptation) from before us and from behind us, and in the shadow of Your wings hide us.[43] Segment 2 EN: Master of the World, have mercy and be gracious with us, and listen to the call of our prayer with mercy, and bestow upon us shefa Eloahee (-Divine bestowal/flux), the shefa (-bestowal/flux) of the true intellect, the shefa of the holy makeefeem (-peripheral surrounding spiritual presence), the shefa of ruach hakoadesh (-the holy spirit i.e. Divine Spirit). And there should be opened for us the light of the intellect, and the motions of our intellect should speed to attain with great speed the attainment of conception of the holy makeefeem, and we should merit to attain the intellect which is called keddem (-before) which is the light of the countenance, so that we will not need to use any introduction. And through this speed of the motion of the intellect, we shall merit that the flame of our hearts will always rise of itself. And (You should) help us always that our hearts should be fiery with great flaming (-passion) in truth, for Your service, and to fear You, with flaming coals (/darting tongues of fire) of Y”uh (-Gd), and through this holy fieriness of the heart, we should merit to rectify all the defects which we defected through the passion of the heart of the sitra achra (-other realm, i.e. realm of evil). And we should merit to rectify quickly all the defect of the heat and the passion that we had for physical things, for bad desires and bad character traits, which brought us to the hands of great transgressions and sins, through the passion of the heart for desires of this world. Therefore I have come to seek the good will of (/greet with homage[44]) Your countenance, our Lord our G-d, may Your mercies be kindled/whelm over us, and endeavor in saving us, and put strong effort in rectifying our souls, and save us from now (on) that we should not have any more passion in our hearts for any desire in the world, even for permissible things, all the more so, and all the more so that there should not arise in our hearts any excitement Heaven forbid for anything that is prohibited from us. And (You should) help us, and be gracious with us, and bestow upon us in Your compassion, that we should merit to have holy fervor of the heart, to be fired up with flames of love for Your Name and for Your true service, to pray and to entreat, to learn and to teach, and to fulfill all Your commandments with great passion, with holiness and with purity, as is Your true good will. And through this we will merit to rectify the defect of the passion of the sitra achra (-evil realm) that was in our hearts from our youth till today, in such a way that we will merit to truly purify our hearts. And through this we will to express our words (-sentiments, what is on our minds) before You always, and we will merit to conciliate and appease You, and to entreat before You each time with true new words, which will be pleasant satisfaction (nachas) and desirable before Your Throne of Glory. And we will merit to draw close to You with great closeness, in truth and with a whole heart, as is befitting of Your precious (-segooluh) nation. “A pure heart create for me Gd, and a correct spirit renew inside of me. Do not cast me away from Your countenance, and Your holy spirit do not take from me (Psalms 51:12-13).” And help me that I should merit to come up with new insights (cheedooshim) in the Torah, true novelties, with holiness and with purity, and I should merit to always draw novelties of the Torah, that I should have permission from the Heavens to reveal them to Your nation the House of Israel, to the precious (-segooluh) nation, and the merit should be brought about through me, and I should merit to do goodness, from the goodness that You graciously grant me, to all Your nation the House of Israel, to reveal the treasure (-segooluh) to the treasured (-segooluh) nation, to reveal to them what You merit me to attain conception in my intellect, true novelties of the (-cheedooshay) Torah, with holiness and with purity, in such a way that they will return in complete repentance through my words, and I should not foul with the words of my mouth, and I should not say anything that isn’t according to Your will. He Who erects the poor from the earth, from the dunghills He elevates the destitute (cf. Psalms 113:7), have mercy and be gracious with me, and fulfill my wishes/requests with mercy, and do for Your sake and not for our sakes, do for Your sake and save us, “and from before You our King do not answer us (leaving us) empty-handed, be gracious with us, and answer us, and listen to the call of our prayer, because You listen to prayer (Shemoaneh Esray),” and hear our call from the depth, which the House of Israel screams to You from a distant land (cf. Jeremiah 8:19), “the sighing and the groaning (Ezekiel 9:4).” “You cannot hide (-make as You don’t see, Rashi on Deuteronomy 22:3),” “from Your brother the destitute (Deuteronomy 15:7),” “You must certainly help (Exodus 23:5),” and, “You must certainly raise up (Deuteronomy 22:4).” “[He Who] Rides the heavens is to our succor, and in His haughtiness [He rides the fifth heaven which is called] Shechukim (cf. Deuteronomy 33:26).” Segment 3 EN: Na Nach Nachma Nachman MayUman Segment 4 EN: (Here one should say Psalm 29: Segment 5 EN: 1. Mizmor liDovid , huvoo lAdoan”oy binay aileem , huvoo lAdoan”oy kuvoad vi-oaz . Segment 6 EN: 2. Huvoo lAdoan”oy kivoad shimoa heeshtachavoo lAdoan”oy bihadras koadesh . Segment 7 EN: 3. Koal Adoan”oy al hamoyim , Ai”l hakuvoad heereym , Adoan”oy al ma-yeem rabbeem . Segment 8 EN: 4. Koal Adoan”oy bakoa-ach , koal Adoan”oy be’hudur . Segment 9 EN: 5. Koal Adoan”oy shoavair aruzeem , va-yishabair Adoan”oy es arzay haLivunoan . Segment 10 EN: 6. Va-yarkeedaim kimoa aigel Livunoan viSeer-yoan kimoa ben ri-aimeem . Segment 11 EN: 7. Koal Adoan”oy choatzaiv lahavoas aish . Segment 12 EN: 8. Koal Adoan”oy yucheel midbar , yucheel Adoan”oy Midbar Kudaish . Segment 13 EN: 9. Koal Adoan”oy yichoalail a-yu-loas va-yechsoaf yi-u-roas oovihaichuloa kooloa oamair kuvoad . Segment 14 EN: 10. Adoan”oy lamabool yushuv va-yaishev Adoan”oy melech li-oalum . Segment 15 EN: 11. Adoan”oy oaz li-amoa yeetain , Adoan”oy yivuraich es amoa vashaloam . Segment 16 EN: Na Nach Nachma Nachman MayUman! # Introduction URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/3/ Introduction התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/3 Segment 1 EN: Rabbi Nachman said (Life of Our Leader Rabbi Nachman, article 107) that in his youth, every time he would return from doing hisbodidus the world looked completely new. This is also an aspect of mastery, because the heightened understanding gained over the world, is new acquisition and secures dominion over it in an even more elevated state (of the world).[16] Segment 2 EN: There were many great tzadikim who helped elevate their brethren, these tzadikim would imbue those they came in contact with or prayed for, with such holiness that they would uproot them from whatever evils they were caught up in, and immediately bring them to a holy paradigm of existence. Rabbi Nachman reserved such treatment for rectifying the souls of the dead, but for those still living he almost never circumvented their personal bechira (-point of free choice, pronounced: bicheeruh). The person himself would have to overcome and gain in his own personal growth, but Rabbi Nachman would help him in this very point of conflict.[17] Rabbi Nachman said that his entire affair is Rosh Hashana[18] (-New Years), and this is an aspect of knowing the place where everyone stands (because only one who knows where the other stands can judge him, as explained in Likutay Moharan), and thus Rabbainu knows how to help a person in that person’s place. This I believe is part of the secret of what Saba Yisroel Dov Odesser repeated over and over again in the name of Rabbainu: “I am Na Nach Nachma Nachman MayUman,” meaning that the “I,” a person’s true self and identity is rooted in Rabbainu, particularly in the new revelation of Rabbainu’s name Na Nach Nachma Nachman MayUman. This is why there can not be any explicit explanation and revelation of this secret, just as Rabbi Nachman wrote afterwards, “with the strengthening of devotion you will understand it.” This is similar to Rabbi Nachman’s reply when Rabbi Nussun asked him a very deep paradox as to the root of a person’s will (see The Life of Our Leader Rabbi Nachman, article 482), because the only way to understand it, is to be it. Segment 3 EN: Even to this end, Rabbi Nachman made it very clear that the approach to hisbodidus should be one of intimate, personal, and passionate bonding with Hashem Yisburach. Segment 4 EN: This book has primarily two parts. The first part is a translation of the entry on hisbodidus from the holy book Likutay Aitzoas – A Collection of Remedies/Advice. Likutay Aitzoas presents the reader with succinct summations of the teachings of Rabbi Nachman in such a way that they can be readily and practically implemented. Rabbi Nachman himself commissioned Rabbi Nussun to compose it. Since the topic of hisbodidus earned an entire book dedicated to it – Outpouring of the Soul (Hishtapchus Hanefesh) where almost everything in this book is brought down, and often at greater length with greater clarification and elaboration, citations are provided for it along with the original sources. Segment 5 EN: The second part of the book are prayers pertaining hisbodidus taken from Likutay Tifeeloas (Collection of Prayers) authored by Rabbi Nussun based on the teachings of Likutay Moharan (Also composed at Rabbi Nachman’s bidding). Segment 6 EN: Also included in this volume is the book Rabbi Nachman of Breslov: Who He Was and What He Said, which includes the Tikun Haklali. Segment 7 EN: Na NaCh NaChMa NaChMaN MayUMaN # For Shabbos URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/30/ For Shabbos התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/30 Segment 1 EN: “The kindnesses of Hashem forever I will sing from generation to generation I will make known Your faith with my mouth (Psalms 89:2).” And hereby I believe with complete faith in Your Unity and Oneness and the creation (ex nihilo) of the world, and in Your true tzadikim, and in Your holy Torah, in the Written Torah and in the Oral Torah, and in all the books of the true tzadikim, and in Your collective nation of Israel whom You chose. “For it is You, Hashem the G-d, in the heavens and in/on the earth and in the supernal heavens of heavens, (in) truth, it is You Who is first, and it is You who is last, and other than You there is no G-d,[45]” and You created the heavens and the earth and all their (armies of) denizens, and upon it You created Adam Hureeshoan (-the first man/Adam) in the six days of creation, and on the seventh day You rested, and reposed, and relaxed. And from Your love, Hashem our G-d, and from Your great compassion for Your nation Israel, You gave us Your day of rest as an inheritance, a day of rest and holiness, a great and holy and awesome day, a day of repose and rest and relaxation for the bodies and the souls, for the physical and for the spiritual, in this world and in all the worlds (all of them). A day of the ascent of all the worlds to higher than their levels to the utmost supernal level, to the apex of the supernal holiness, to the “ravuh diravin - will of wills. A day which no judgment has any hold, (and-) [nor] any hold of the Sitra Achra [-other-evil realm] and the kleepoas [(evil) husks] whatsoever, a day which is completely Shabbos (-rest), and good, and desire, and love, and kindness, and great extended/singular mercy, a day which is completely holy and awesome, which by its utter magnitude of its holiness of its very holy day we are able to bind to You and be included in Your unity, and to draw upon ourselves Your holy faith with the apex of completion, in all the six days of conduct (-the week). Segment 2 EN: And so I come before You Hashem my G-d and the G-d of my fathers, G-d of Abraham, G-d of Isaac, and G-d of Jacob, Ai”l Elyoan (-Supernal G-d), who meets out beneficial kindnesses[46], that You be gracious with me in/with Your true kindnesses, and [You should] merit me in Your abundant mercies, and help with full force, that I should merit in Your abundant mercies to receive the Shabbosoas (-Sabbaths) with great holiness, and with tremendous joy, and very, very great and enormous delight, as is befitting of a man of Israel (-Jew) to be joyous, and to rejoice, and to be happy full-scale on this great, and holy, and awesome day, on the day of the holy Shabbos, a day of rejoicing and happiness and delight in all the worlds (all of them), a day of the grand matrimonial celebration of the king and noblewoman, a day that there is no sadness, and agony, and dismay whatsoever, a day that even those condemned to Hell have respite on it, a day which is entirely light and good, a day that supernal light radiates in all the worlds (all of them), “Light of the countenance of the King gives life (Proverbs 16:15),” a day which extra holy and awesome souls are drawn in, for each and every one of the Children of Israel Your nation. Our father our King, our Powerful One, our Creator, our Redeemer, our Maker, our Holy One, the Holy One of Jacob[47], sanctify us in/with the holiness of the holy Shabbos always, and help us to receive the Shabbosoas (Sabbaths) properly, and we should merit to honor and to bring exquisite delight to the Shabbos with all types of honor and exquisite delight, [be it/both] with food and beverage, that we should merit to abound on the holy Shabbos with good foods, and beverages, and all types of delicacies, and all types of exquisite delights, and we should not harbor any grievance on the expenses of the Shabbosoas and Holidays, and we shall be confident in You that You will fill for us all that we spend on the honor of Shabbos and the holy Holidays, and [be it] with respectable clothing, that we should merit in Your mercies to abundant Shabbos garments, to expensive clothing, clean, and holy, and pure, and (You should) merit us to (have) a nice abode in honor of the holy Shabbos, and to abound with candles on the night of the holy Shabbos. Segment 3 EN: And (You should) merit me in and guard me in Your abundant mercies from all the thirty-nine principle miluchoas (-work that is forbidden on Shabbos) and their toaldoas (-derivative counterparts), and protect us and save us that we should not foul with any miluchuh (-work that is forbidden on Shabbos by the) Torah (“di-oarayesuh”), nor with (the violation of) any shivoos (-abstention issued) by the Sages (“dirabunun”), on the holy day of Shabbos. And (You should) help us to sanctify our mouths and our speech on the Shabbos day, that our speech on Shabbos should not be like our speech on the weekday[48]. Master of the World, have mercy on us, and sanctify us with all types of holiness of the holy Shabbos, with extremely great and enormous joy and delight, and with fear and love (of HY), until we merit to be included into the holiness of the holy Shabbos, and to draw the holiness of Shabbos onto the six days of the week, and we should merit to remember Shabbos always, as it is written (Exodus 20:8), “Remember the day of Shabbos to sanctify it.” Segment 4 EN: And (You should) merit us in Your abundant mercies to true complete faith always, that we should merit to believe in You, Hashem our G-d, and in Your holy written and oral Torah (“sheh-bichsav & sheh-baal-peh”), which You gave us through Moshe Your prophet, loyal of Your house, and in all Your true tzadikim that were in every single generation, and in all Your true tzadikim and truly kosher ones that are in this generation, and in the general aggregate of Your holy nation Israel in whom You take pride in every single generation. In all of them I should merit, in Your mercies, to believe with strong and certain consummate faith, and I should stand firmly viable in Your holy faith, and I should be strong in Your faith “like a solid mirror (Job 37:18),” I should never slip. Segment 5 EN: Master of the World, You know my bitter and impetuous heart, You know the very, very abundant hardships of our souls which are impossible to bear, You know the bitterness of our sighs/sorrows and our very numerous hardships, and our duress, and our suffering, and our frustration, and our distress. Ahuh (-woe) Hashem, ahuh (-woe) on our souls (-nefesh – lowest part of the soul, seated in the blood), oy (-a pity) on our spirit (-ruach – second, middle part of the soul), and our nishumoas (-highest of the three parts of the soul, seated in the intellect), oy (-a pity) and bitter it is for our bodies, behold we are screaming and sighing before You from the depth of the exile, from the depth of depth, like a man who was riddled with all types of arrows, and spears, and swords, and they are all still stuck in his body, and in every single limb are stuck many thousands and myriads of arrows, and spears, and projectiles/shrapnel anointed with all types of bitter drugs and harsh poisons, and many evil (-wild) beasts, and snakes, and scorpions encircle him from every side, and he is immured in imprisonment upon imprisonment, and thousands of thousands and myriads guard and ambushers stand over him and guard his whereabouts, and they do not allow him to lift his head even a hairbreadth, even for split second, and they shut his mouth, and confuse his mind, and pervert his heart at all times and at every instant so that he doesn’t cry out to You, and so that he doesn’t look for Your mercies, and so that he doesn’t hope for Your salvation. And I am impoverished and in pain far worse that all this that I mentioned before You, and my hardships, and the anguish of my soul, and the inflictions of my heart are very exceedingly abundantly more copious than all this, because there is no language in the world in which I can articulate my words (-sentiments, what is on my mind). It is extremely bitter for me, Master of the entire universe, I am very bitter, my Father in Heaven, it is extremely bitter for me more than all the types of bitterness of the world, my soul is bitter, my heart moans over me, “my stomach my stomach quivers (Jeremiah 4:19),” “Hashem how plentiful are my tormentors, many rise up against me (Psalms 3:2).” And even though I know a little about all this, how my alienation and my fall is far, far deeper than the very deepest depth, what I cannot know at all, even still, every time that I want to speak of my copious torments, I am beset with conceit/self-interest, and haughtiness, and confusion to the extent that I cannot even say one word without conceit/self-interest and vast falsehood, and now, “from where will my help come (Psalms 121:1)?” From where can I seek for myself respite which will be eternally beneficial for me?[49] From where can I seek saving and rescue? Look at my privation because numerous are my agonies and the troubles of my heart. “See my privation and release me (Psalms 119:153),” and with Your kindness alone give me life. “Until when Hashem will You forget me eternally? Until when will You hide Your countenance from me? Until when will I devise schemes with(in) my soul, (to be free of/with) anxiety in my heart by day? Until when will my enemies tower over me (Psalms 13:2-3)?” Segment 6 EN: And behold in my bitter privation, and my distress, and my duress, and my befuddlement, and my confusion, that with my copious sins I have become alienated the way I am alienated, and even when I remember sometimes to do some matter of holiness, it is full of wounds, depression, and confusion, and self-interest, and madness, and craziness of mind, in great abundance. And in the utter magnitude of my bitter exile I do not have any vitality, and consolation, and hope, except on (-with) Your holy and pure and wholesome faith, this is my consolation in my privation[50], what I merited nevertheless to be from the progeny of Israel Your servants, believers sons of believers[51]. Therefore I have come to spread out my palms for Your true mercies and kindnesses, do not leave me and do not forsake me. Deal out to Your servant so that I shall live, deal with me with Your true kindnesses, and graciously endow me with Your holy faith always, that I should merit to be viably enduring and strong in Your holy faith always, without any confusion or deviation whatsoever, because we do not have any life or hope except on (-with) Your holy faith, as it is written (Habakkuk 2:4), “And a tzadik with/in his faith he lives.” Segment 7 EN: Master of the World, You know the utter magnitude of the prolific heresy and apostasy which prevails now in this time, in these generations at the heels of the (coming of the) Messiah, whose likes were never in the history of the world, and there is no one to stand up for us, and You guaranteed us (Tractate Chagiga 5b), “’Counsel is lost from the sons their wisdom has rotted (Jeremiah 49:7),’ that when there is no one in Israel to stand up and answer the apostates (apeekorsim), then so too shall the wisdom of the heretics and apostates be rotted as well.” And now in our abundant sins You have smitten us with a blow that is not written in the Torah, and You have made our blows wondrous from all sides. Because the true tzadikim who were able to draw for us consummate holy faith have passed away in (-due to) our sins, and the faction of the apostates and the philosophers are overly strengthening now, to the extent that they throw their evil arrows, and spread nets and traps as well upon the kosher and wholehearted ones, who are “invited and go wholesomely (-credulously innocent and unsuspecting) (Samuel 2:15:11).” Because they (-the heretics) mislead them, and show themselves before them as kosher, and as if they desire the benefit and rectification of Israel, until there are also many kosher souls caught in their nets, and they insert heresy, and philosophy, and apostasy in the heart of Israel You holy nation, and they strengthen to habituate Israel in the ways of the pagans, to wear their clothing, and to go in their ways, and to study their books and their languages. “Oy (-woe) is to us that we have been marauded (Jeremiah 4:13),” because a calamity like this has never yet been in Israel in history, and upon whom do we have to support us, and to whom shall we flee to for help, and where is there a place to hide from them, and to save our children, and our progeny, and all the progeny of You nation the House of Israel from their nets and from their arrows? “Who of us can dwell with those who set the world on fire (Isaiah 33:14)?” Who will have compassion on us? Who will have mercy on us? From where will our help come from? Segment 8 EN: Master of the World, You alone know the utter magnitude of this plight, help us for upon You we are reliant, because we don’t have power except with our mouth (-words)[52]. Have mercy and compassion on us, and help us be strong and enduring in Your holy faith always, as is Your good will. And there should not rise in my heart any reasoning of their reasonings, nor any question of their questions, nor any way of their ways, just, I should merit, me, and my children, and all our fellows, and all of Your nation the House of Israel, to always go in the ways of our holy fathers, Avruhum, Yitzchuk, and Yaakoav, Moshe, and Aaron, Yosef, and Dovid, and in the ways of all the true prophets, the first ones and the later, and the Tana-im (-Sages of the Misna), and the Amoaru-im (-Sages of the Talmud), and in the ways of all the true tzadikim, and kosher ones, and the timeemim (-wholehearted, wholesome) that were in every single generation. And in their merit rescue us, and save us from all types of heresy, and confusion, and doubts, and merit us in Your mercies to strong and consummate faith, in truth, in holiness, and in purity always, forever. Segment 9 EN: And merit me, in Your abundant mercies, to give a lot of charity to many worthy[53] paupers, and I should merit to abound very much in (giving) charity, with very great extravagance, and (You should) merit me to fulfill the verse which states (Psalms 112:9), “Extravagantly (/widely dispersed) he gave to the destitute, his righteousness stands forever.” And (You should) merit me to (give) charity of Shabbos, that I should merit to give worthy53 paupers for the needs of the holy Shabbos, and to host worthy guests by my table every holy Shabbos, and I should merit to draw upon myself the holiness of Shabbos always, and through this I should merit to perfect faith, to believe and to trust in You always, and to extravagantly disperse a lot of money to charity, with a good heart and great joy, so that it should be very important before You – my mitzva of charity, through the consummate faith that You merit me, which is the main importance and completeness of the charity and the whole entire Torah. And it should be fulfilled in me the verse which says (Genesis 15:6), “And he (Abraham) believed in Hashem, and He valued it for him as charity.” And I should merit that the light of my charity should radiate in great light through the holiness of the holy Shabbos, and it should be fulfilled in me the verse which says (Malachi 3:20), “And it will shine for you (-plural), fearers of My name, a sun of charity and healing in its wings.” And draw upon us blessing from the source of the blessings, and the blessing should be drawn from the holy faith which is drawn on the holy Shabbos upon all the six weekdays (“days of doing”), because it is the source of (the) blessing. And there should be drawn upon us bounty of goodness, and blessing, and mercy, and daas (-holy realization of knowledge), and life, and peace, and everything good, upon us and upon all Your nation Israel, always. And provide for us our livelihood (-parnassa) with great expansiveness before we need it, benignantly and not with pain, permissibly and not by what is prohibited, honorably and not with degradation, from under Your expansive and replete hand, and do not make me need to come onto the hand-outs of flesh and blood, nor to their loans. Segment 10 EN: And help me, and merit me to the guarding of the bris (-covenant, circumcision) in the utmost completion as is Your good will, and save me from now (on) in Your enormous mercies, and protect me with You great and awesome kindnesses, from all types of defection of the bris that are in the world, that I should not defect with/in the drops of my brain Heaven forbid, neither unintentionally (-bishoagaig), nor intentionally (-bimaizid), nor through subjugation (-bi’oaness), nor willfully, and pardon me, and forgive me, and atone me for all the I defected the holy bris (-covenant, circumcision) from my youth till today, and merit me quickly to complete rectification of the bris, with holiness and with purity, as is Your good will. Segment 11 EN: And (You should) save me with Your abundant mercies from the dangers of travel, and guard me and save me from all types of pain, and suffering, and hinderance on the way, and from all ambush, and enemy, and adversary (/tempter), and be with me always, when I sit/reside in my house, and when I go on the way, in/with Your name I will depart to go to/for[54] peace and in/with Your name I will traverse the way in/with peace, and I will return to my house to/for peace. And save me from all types of harm and losses on the way, physical and spiritual, body and soul and money. And guard our departures and our arrivals for good life and for peace from now and forever, and (You should) merit me to give charity before I depart on the way, as it is written (Psalms 85:14), “Righteousness goes before him, and he sets his steps to the way.” And through this ready the way before me. And You in Your abundant mercies, go before me to lead the way for me to go on, and illuminate before me with Your great light, and bring me, and have me reach my desired destination to/for life, and for peace, as is Your good will. Segment 12 EN: And in this vein, (You should) have mercy on me in Your abundant mercies, and be gracious to me in Your great kindnesses, and guard me and save me from all types of prohibitions, of the Torah and of the Sages. And (You should) merit me to engage in Your holy Torah always, day and night, and (You should) help me study with great diligence the books of the poaskim (-deciders of the Halacha), and be with me always, and graciously bestow me from Yourself, realization of knowledge, understanding, and intellect, to clarify all the laws of (what is) forbidden and permitted, and I should merit to know clearly all the laws correctly, so that I should merit through this to cull the good from the bad, the kosher from the unfit, the pure from the impure, the permissible from the prohibited. And (You should) merit me to learn in great holiness and purity, to learn, and to teach, to keep, and to do, and to fulfill all the words of Your Torah with love in great holiness, and I should merit to be a tzadik and a lamdan (-skilled-keen scholar) in truth, and (You should) merit me to guarding and rectification of the bris (-covenant, circumcision) in all its aspects, in the utmost perfection, to guarding of the supernal bris and to guarding of the lower bris, in truly great holiness and purity. Segment 13 EN: And in this vein (You should) merit me in Your abundant mercies, and help me and save me always, and merit me to holy yearning, that I should yearn and long constantly for You, and yearn cherishingly to the devotion of You in truth, and to fear You, and to love You, and the whole entire day my passion, and my hope, and my yearning, and my cherishing longing should be just for You and the devotion of You in truth, and my eyes should pine the whole day to attain true devotion of You, as it is written (Psalms 119:81), “My soul pine for Your salvation, for Your words I put my hope.” “My soul desires yearningly and also pines for the courtyards of Hashem, my heart and my flesh will sing praises to the living G-d (Psalms 84:3).” “My flesh and my heart desire/pine (for You) Rock of my heart and my portion is G-d forever (Psalms 73:26).” “My soul thirsts for You, my flesh yearns for You, in an arid land, and weary without water (Psalms 63:2).” “My soul thirsts for G-d, for the living Almighty, when will I come and (I will) see the countenance of G-d (Psalms 42:3).” Segment 14 EN: “Father, Father, Chariot of Israel[55],” Father, Father, my Master, my King, and my G-d, Rock of my heart and my holy [One], You know the utter magnitude of our alienation from You now, which is impossible to label the alienation in any language of the world, and we have no support, just to yearn, and to long, and to yearn cherishingly for You, and to await Your salvation, and to hope for Your mercies, as You revealed to us through Your true tzadikim, that the holy yearning and longing are of themselves very good, therefore I have come to request from before You, Hashem my G-d, and G-d of my fathers, Whose desire is in my rectification, and who endeavors in my saving, that You should merit me in Your abundant mercies, and habituate me to yearn, and to long, and to yearn cherishingly for You always, truly and with a complete heart. And (You should) save me with Your abundant mercies, and protect me, and rescue my soul from all types of evil yearning, and from all types of evil longing and cherishing yearning, and from all types of bad desires and thoughts, and there should not arise on (-in) my heart any bad yearning and longing whatsoever from now and forever. Segment 15 EN: And (You should) help me in Your abundant mercies that I should merit to speak, to enunciate with my mouth the my good longings and cherishing yearnings, and (You should) help me always to express my words (-sentiments, what is on my mind) before You with all (my) heart and soul, and I should merit to abound in hisbodidus and in conversation between myself and my Maker always, and I should merit to pour out all my words (-what is on my mind) before You always, and all that is with (-on) my heart I will converse before You Merciful One, with truth and sincerity (timeemus), with great longing and vigorous yearning for You, until I merit to make many souls of holiness through my holy yearning that I merit to express and to enumerate verbally explicitly every single day, set (in stone) and irrevocable/not to be skipped. And I should merit to make through this, holy nekoodoas (-vowels (literally: dots)) for the letters of the Torah, and to depict (-delineate, form, construct, fashion, draw) the letters of the Torah positively (-for the good), and by me, all the words of the holy Torah should be made a drug of life, and I should merit to bond (divaikus) to You and to Your devotion always, forever. And (You should) guard me and save me always that there should not transmigrate nor attach to me or my progeny any bad soul, Heaven forbid, which are made from bad yearning Heaven forbid, and (You should) help me that there should go forth from me always abundant holy and good souls, through our good yearning that we express with our mouths, and these souls should gain power, and they should arouse the whole entire world to true complete repentance, until everyone returns to You to truly do Your will. Segment 16 EN: And in this vein, (You should) have mercy on us, and save us, and merit us to eat with great and awesome holiness, until our eating is in the aspect of the lechem hapunim (-“bread of faces,” set on the Shulchan-Table in the Temple), and (You should) help us that all the pagans and all the stars and constellations, should all toil for our parnassa (-livelihood), and remove their protection from them, and there should be a fulfillment of the verse (Numbers 14:9), “their protection has been removed from above them, and Hashem is with us, do not fear them.” And (You should) annul the wisdom of nature from the world, and uproot, and break, and annul their mistaken ideologies from the world, and reveal Your kingship and Your providence to all who traverse the world, and everyone should know that there is not any nature whatsoever, just, everything runs with Your providence alone. And shine upon us with the light of Your countenance, and to do not hide Your countenance from us. “Shine Your countenance on Your servant, save me in/with Your kindness (Psalms 31:17).” “And everything that has been made should know that You made it, and everything that was formed should understand that Your formed it (Shmoaneh Esray of Rosh Hashana),” and all should know that You oversee with specific providence over everything that is in the world, with specific detail at all times and every instant, and there is no phenomena of nature in the world whatsoever, just everything if from You alone. “Turn to me and be gracious to me, give Your might to Your servant, and save the son of Your maidservant (Psalms 86:16).” “Your countenance shine in Your servant, and teach me Your statutes (Psalms 119:135).” “Raise (flauntingly) upon us the light of Your countenance Hashem (Psalms 4:7).” And annul the wisdom of nature, the wisdom of the stars and constellations, which are drawn from the hiddenness of the countenance of Hashem, from the world. And reveal the reality of the wisdom of the management of the countenance of Your supervision of/in the world, how the light of the countenance of Hashem “draped shieldingly upon us all day (Deuteronomy 33:12),” and (how He) runs His world with specific supervision, with wondrous and awesome wisdom which is impossible to comprehend, and hides for the time being His management in the phenomena of nature. And all shall know that nature itself as well – You manage/rule with Your supervision alone, and nature as well is providence. And be merciful on us, and draw even now the administration that will be in the future, when nature will be annulled completely, and You will run Your world with Your providence alone, and we should merit even now that Your should administer us with Your providence alone, without any ways of nature whatsoever. Segment 17 EN: And (You should) help us that our eating should be with great holiness, so much so that our table (shulchan) will be for an atonement for us like the alter (mizbayach), and it should be said on/of our table (Ezekiel 41:22), “This is the table which is before Hashem.” Segment 18 EN: And (You should) hasten and hurry to redeem us with eternal redemption, and bring us our righteous Messiah, and build for us our holy and magnificent house (-Temple), “and there we will ascend, and we will make our appearance, and we will bow before You on the three foot-pilgrimage seasons, as is written in Your Torah (Deuteronomy 16:16-17), ‘Three times in the year all your males are to appear before Hashem your G-d in the place that He shall choose, on the Festival of the Matzoas (-Passover), and on the Festival of the Shavuos, and on the Festival of the Succos, and they should not appear before Hashem emptyhanded. A man (will bring) according to the gift of his hand, according to the blessing of Hashem your G-d which he gave you.’ (Musaf of the Festivals).” And we should merit to set in the holy Temple the lechem hapunim (-bread of faces – show/display bread) before You always[56]. And take the sun out of its casing, and reveal the sun in its (full) power, and sanctify us with Your supernal holiness, and give us strength to receive the actual light of the sun which You will reveal in the future, in its (full) force and power, and heal us through it from all our sicknesses, and from all our pains, a healing of the soul, and a healing of the body. And (You should) rectify in Your mercies all the defects that we defected before You in all the worlds (all of them), and there should be a fulfillment of the verse which states (Malachi 3:20), “And it will shine for you (-plural) fearers of My Name a sun of charity and healing in its wings.” And insert the bounty and parnassa (-livelihood, income) from the outside inside, into the holiness, and the prodigious bounty and parnassa should no longer go to the pagans and the wicked Heaven forbid, just, all the good bounty, and the parnassa, and the wealth should be extended to us from You. And fulfill for us the verse which states (Deuteronomy 28:12), “Hashem will open for you His good storage, the heavens, to give the rain of your land in its time, and to bless all your undertakings, and you will lend out to many nations, but you will not borrow.” “Because Hashem your G-d blessed you like He said to (/for[57]) you, and you will lend out to many nations, but you will not borrow, and you will rule over many nations, but over you they will not rule (Deuteronomy 15:6).” Segment 19 EN: Have mercy and compassion on us, and fill our wishes/requests with mercy, and merit us to the holiness of the holy Shabbos, and to true guarding of the bris (-covenant, circumcision), and to guarding (the laws of the) forbidden and the permitted, and to true holy consummate faith, and graciously bestow us from Yourself, wisdom, understanding, and daas (-holy realization of knowledge), and dole out upon us always the attribute of mercy, and we should merit to have mercy on others (-“the living creations”), to give a lot of charity with great joy to many worthy53 paupers. And help us, and merit us to holy yearning, and vigorous longing for Your name and for Your service in truth, always. And give us our parnassa (-livelihood, income) with great expansiveness from Your full and expansive hand, in order that we merit to engage in Your Torah and in Your service, and do Your will in truth all the days of our lives, we, and our progeny, and the progeny of Your nation the House of Israel, from now and forever, until we merit to cling (-divaikus) and to be included in You always, to ascend and to appear in the light of Your countenance, “G-d will be gracious with us, and will bless us, He will shine His countenance with (-upon) us, selah (Psalms 67:2).” And keep for us “the loyal kindnesses of David (Isaiah 55:3),” and fulfill for us the verse which states, “Forever I will preserve for him My kindness, and My covenant will be steadfast for him (Psalms 89:29).” And we shall see Him with our very eyes (-with certitude) when He returns to His home, as it is written (Isaiah 52:8), “Because eye in eye (-with their very eyes, i.e. with certitude) they will see when Hashem returns to Zion,” and it says (Isaiah 40:5), “And the glory of Hashem will be revealed, and all flesh will see together that the mouth of Hashem spoke.” And it says (Isaiah 30:20), “And your Teacher (-HY) will no longer be cloaked, and your eyes will see your Teacher.” “Hashem, G-d of Hosts, bring us back, shine Your countenance and we will be saved (Psalms 80:20).” Segment 20 EN: “Yihih-yoo lirutzoan imray fee vihegyoan leebee lifunechuh Hashem tzooree vigoa-allee (Psalms 19:15).” Segment 21 EN: Na Nach Nachma Nachman MayUman! # Connect To The Three Central Points URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/31/ Connect To The Three Central Points התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/31 Segment 1 EN: “My mouth will speak wisdoms, and the ruminations of my heart - comprehensions (Psalms 49:4).” “G-d hear my prayer listen to the words of my mouth (Psalms 54:4),” “The offerings of my mouth please find favorable (now) and Your statutes teach me (Psalms 119:108).” “Listen Hashem to my prayer and hear (-accept) the call of my entreaties (Psalms 86:6).” “Hear Hashem the call of my entreaties when I cry out to You, when I lift my hands up to Your holy sanctuary (Psalms 28:2).” “Do not incline my heart to a bad thing, to connive (/perform) evil schemes with personages perpetrators of iniquity, and let me not break bread in their luscious feasts (Psalms 141:4).” “A crooked heart should turn away from me[58], evil[59], I shall not know (Psalms 101:4).” “Incline my heart to Your testimonies and not to profiting (Psalms 119:36).” “A pure heart create for me G-d, and a correct[60] spirit make/renew inside me (Psalms 51:12).” Help me Master of the World[61], Master of the entire universe[62], that I should merit to attach my heart to the words of my mouth, so that my heart will be (-sincerely feel) as (the words of) my mouth, and save me in Your abundant mercies so that I do not speak before You deceitful words[63], and my heart should not be incongruous from the words of my mouth, and I should merit to pour out my words (-sentiments, what is on my mind), and my prayer, and my entreaty, and my supplication before You with a fully articulated mouth and a whole heart, to the extent that my heart should connect to the words of my mouth in my entreaties and in my supplications, and be with me always, and (You should) save me, and help me, and merit me to express all my words (-what is on my mind) before You always with all (my) heart, and all that is with (-on) my heart I will converse before You always, truthfully and with a whole heart, and I should merit to do a very great deal of hisbodidus and conversing between me and my Maker, until there will be revealed and illuminated the holy point which is rooted in me which is the aspect of the dominion of the tzadik, as it is written (Isaiah 60:21), “And Your nation, they are all tzadikim.” And this holy point will radiate and rule through the words of my mouth in prayers, and entreaties, and supplications. And I should merit to bind my heart to this holy point with a durable and strong attachment, to the extent that this holy point will illuminate from my mouth to my heart, until there will be revealed the light of holy love for Hashem Yisburach which is rooted in me, and through this there will be nullified and there will fall away from my heart the derision of the heart, foreskin of the heart, brokenness of the heart, which are all the bad desires, and bad traits, and bad thoughts, and improper musings, and confusions which reign on my heart, to the extent that my entire heart is broken, and destroyed, and very, very messed up on account of these abundant ignominies. And all of them should be nullified from me completely through the light of the holy point which is in me, that You should merit me that it should be revealed and illuminate from my mouth to my heart, through the words of the entreaties, and supplications, and the arousal for You and Your devotion, that I should merit to say them truthfully and with a whole heart, from the depth of the heart, with real truth. Segment 2 EN: Please Hashem, abundantly Merciful One, He Who has compassion on the poor, Who hears the moaning of the destitute, Who sees the humiliation of the humiliated, Who desires the repentance of the wicked and doesn’t desire their death[64], “You know my disgrace, and my shame, and my mortification, before You are all my adversaries (Psalms 69:20).” “Contemptuous derision broke my heart and I am very debilitated, and I hope for some acknowledgment of empathy[65] and/but there is none, and for consolers and/but I didn’t find (anyone) (Psalms 69:21).” “Behold I am before You (like a vessel) full of shame and mortification[66],” full of derisions and disgraces, “What can I say, what can I speak, and what justification can I offer?[67] Have mercy and compassion on me, “Remove the derision of my [sin] from which I fear [retribution] because Your statutes are for betterment (Psalms 119:39).” Merit me to do return in true complete repentance before You. Merit me to express my words (-what is on my mind) before You truly and wholeheartedly, in such a way that I can arouse the good point within me, and it will radiate in me from my mouth to my heart, in such a way that I will merit to rectify my very defected heart. And I should merit to remove and nullify from my heart all the derisions of the heart, and all the foreskins of the heart, and all the crookedness that is in my heart, because my heart is full of very evil crookedness, without measure, and quantification, and number. “The heart is most perverse and it is extremely sick, who can fathom it? And You[68] Hashem probe the heart and test the kidneys[69] (Jeremiah 17:9-10),” heal my brokenness and bandage my soul’s very numerous ailments, have mercy and compassion on me Master of the World, because You know the evil of my heart, and the evil perversion which took hold and blended into my heart, to the extent that my entire heart is full of very, very many (improper) musings, and (bodily) desires, and confusions without measure, and quantification, and number, to the extent that it is difficult for me to rest and relax for one hour, because at all times and hours the (bodily) desires and confusions pursue (after) me, and deride and break my heart, to the extent that I don’t know any way, or path, or aitzuh (recourse, advice, remedy), or scheme how to escape them, and even what still does sparkle for me some flickering of good aitzoas (-recourse, remedies, advice), I don’t fulfill them due to the utter magnitude of my discouragement, and the dispersion of the heart and the soul. Segment 3 EN: Master of the World, it is very bitter for me, You know my enormous bitterness, You know my derision and the bad temperament of my heart in all its aspects, in all its details and specifics, and there is no one who can heal me, just You alone Hashem my G-d and the G-d of my fathers, in/with Your true kindnesses alone, with unconditional kindness alone, even though I don’t merit to speak even these words truthfully, as You know, because they deride me with all types of derision and shaming, “All who see me scorn me, they cluck with their lips[70], they shake their head (Psalms 22:8).” “The whole day my mortification is before me, and the shame of my face covers me. From the call of the mocking haranguer and blasphemer, from before the enemy and the avenger (Psalms 44:16-17).” And at all times and every moment my mind and heart are laced with all types of derision and disparagement. And it doesn’t stop with what they deride me, and break my heart with all types of bad desires, and vices, and bad and disgusting musings, also, even in the midst of this when I want to raise my eyes a little to You, and to utter[71] my words for Your mercies and Your benevolences, all the while my heart is full of self-interest, and great confusions, and haughty spirit, through which my prayer is despised by You G-d forbid, as it is written (Proverbs 16:5), “It is an abomination to Hashem all haughty of heart.” And now what can I do and what can I carry out, to where can I run for help? Look at my affliction/poverty for many are my pains and the hardships of my heart. However, even still I hope and await for Your many mercies and for Your hidden[72] kindnesses, because You know what is hidden in my heart and the very root of my good point, that in the real truth I have a root (of a) good, and holy, and pure point, because I am from the progeny of the House of Israel, and my soul is rooted in the soul of the true tzadik who is the soul of the aggregate soul of the Children of Israel. Hence, in the real truth, in the immanent root of my good point, I scream to You in truth and with a complete heart, that You have compassion on me, and mercy on me, and benevolently grant me from the treasure-house of matnas cheenum (-ex gratia/unconditional gifting)[73], and help me to remove from myself the foreskin of my heart, and the brokenness of my heart, and the derision of my heart. And I should merit to really truly incline my heart to You, and to break, and to nullify from my heart all the bad desires, and bad traits, and crookedness of the heart, and evil (temperament) of the heart. And return me in complete repentance before You, truthfully and wholeheartedly, and I should merit quickly/soon to a pure heart, to a good heart, to a holy heart, to a wholesome heart, as is Your good desire. Segment 4 EN: And in this vein I have come before You Hashem my G-d and the G-d of my fathers, Ruler over everything, (that) You created Your world with Your good will, for Your nation Israel, in order that Israel would receive the Torah, and through this they would merit to rule over You so to speak, as it is written (Samuel 2:23:3 as interpreted by the Talmud in Moed Kuttun 16b), “the tzadik rules over [the fear of][74] G-d,” and it is written (Psalms 114:2), “Israel His ruler.” Therefore to You I will turn and it is You I beseech, before You I will entreat, before You I will prostrate in keeduh (-upon one’s face), with kreyuh (-of the knees), with hishtachavuyuh (-outspreading of the hands and feet, until one is flat out on the ground)[75], with bowed head, with humbled enterprisingness, with fright, with fear, with trembling and sweat, with a heart broken, and crushed, and woeful, and wretched, “pushed around and deplorable/haggard/hair torn out (Isaiah 18:2).” Rock of Israel and his Holy One[76], redeemer of Israel, have mercy on us for the sake of Your name, and merit us with Your enormous kindnesses to draw close and to bind (ourselves) to the true tzadikim who are the root of the general aggregate of the souls of Israel. And (You should) merit me to speak with them face to face (-“mouth to mouth (Numbers 12:8)”), and to hear from their holy mouths holy words, and they should speak upon (-to) my heart words that are in consonance with the heart, and I should merit to bind my heart to the holy words of their mouth, to their holy point, and their holy point of their mouths should rule and radiate to my heart, and through this all the derisions of the heart, and all the foreskin of the heart, and all the perversion of the heart will be nullified from my heart, and my heart will be straight with Hashem always. Segment 5 EN: And in this vein, [You should] merit me to speak with Israel Your holy nation at large, about Torah, and worship, and fear of Heaven, until I merit to receive beneficial illumination and arousal for Hashem Yisburach from all the (unique) holy points that are in each and every single one of Israel, what there is not in his friend. And we should merit that there will be love and great peace between all of Israel Your nation, and each and every one will speak with his friend about fear of Heaven, until all of us, You nation the House of Israel, will be integrated one another with love, and brotherhood, and comradery, and everyone will receive from his friend arousal for Hashem Yisburach from the holy point that his friend has more than him, and we should receive one from another, and we should arouse each other to Your worship and Your Torah in absolute truth. Segment 6 EN: And [You should] merit me in Your abundant mercies, myself, and my children, and children’s children, and your entire nation the House of Israel, that we should merit, each and every one, to speak between himself and his Maker, and we should arouse our hearts to (have) fear of Heaven, and we should merit always to express our words (-what is on our minds) before You every single day in the spoken language, with mercy evoking great pleaful entreating, and with words of appeasement and plentiful mollification, and with solid/correct argumentation and justifications, and with truly great arousal, and with endearing and touching words, until we merit to bind our hearts to the hold point within us, which is the aspect of the domination of the tzadik. And we should merit to supplicate copiously before You, and to abound profusely every single day in “seechuh ” which is tifeeluh (Avoaduh Zuruh 7b), and we should merit to say before You every single day many, many entreaties, and requests, and confessions, and prayers, and implorings, and we should strengthen and embolden ourselves with prayer and entreaties with all (our) might and forces. And we should not give You respite until You are gracious to us, we will call to You until You answer us, until we arouse Your true mercies upon us, and we merit to be victorious over You with our prayers, and our entreaties, and our conversing, that You return Your countenance to us and You have mercy on us, and You return us in true complete repentance before You with complete heart and soul. And You should merit us that all these three holy points radiate in us, (the three being-) the radiance of the holy point of the true tzadik of the generation, and the radiance of the holy point of Your nation Israel in general, each one to his friend, that each one will illuminate in his friend the radiance of the holy point that he has in him what his friend doesn’t (have in him), and the radiance of the holy point of each one in himself, that each and every single one will receive from himself from the holy point that he has in himself, that it should illuminate from his mouth to his heart through speaking between himself and his Creator with arousal of the heart, in prayer, and conversing (with G-d), and entreaty, and supplication with truth and wholeheartedness, and through all this we should merit that the radiance of the tzadik who is the foundation of the world (Proverbs 10:25) will radiate in our hearts, and we should merit that our hearts will be truly connected with a strong and durable bond for all eternity to the light of these three holy points which is where the light of the love and the kindness is shoaruh (presides-pervades-fluxes), until through this there will be nullified all the denigrations which are shoareh (preside-pervade-flux) on the heart which are called foreskin of the heart, breakage of the heart, which are all the bad desires and bad thoughts, and I should merit to truly purify my heart from all crookedness of the heart, and from all types of heresy of the heart, and from all evil of the heart. And (You should) help me to break and to nullify all the bad desires, and all the bad thoughts, and all types of bad musings, and all types of confusions, and all types of dregs and turbidity of the heart, until I merit to a pure heart, to a holy heart, to a good heart, to a straight heart, in the utmost truth, as is Your will and as is the will of the true tzadikim. And my heart should be straight with Hashem always, until I merit to be attached (divaikus) to You, and to be included in Your good desire. And with Your great love cover over all our (willful) sins, as it is written (Proverbs 10:12), “and over all (willful sins) love covers.” And pardon, and forgive, and atone us for all our sins, erring, and (willful) sins, and gather away our denigrations, and from now (on) be to our aid that we should not ever sin anymore, neither unintentionally nor intentionally, neither by coercion nor willfully, and save us from all types of defects that are in the world, and we should merit to be truly as Your good will. Segment 7 EN: And merit me to sanctify my mouth with holy speech, and help me rectify all the defects which I defected with my mouth, until I merit that my mouth will be fill with the blessing of Hashem[77], and my mouth should be filled with Your praise[78]. And my vessels of shefa (provisions and bounty), which are the words of my mouth, should be with great completeness, until I merit to always draw shefa (provisions, bounty) of goodness, and blessings, and mercy, and life, and peace through the words of my mouth. And (You should) always listen to our prayers, and abnegate Your will before our will, so that can decree with our words and it will be enacted[79], and there should be a fulfillment of the verse which writes, “I am Hashem your G-d who took you up from the Land of Egypt, widen (-express and elaborate with) your mouth and I will fill it (Psalms 81:11).” And (You should) help us with Your mercies that we merit quickly to true holiness of the bris (-circumcision, covenant), and we merit to rectify all types of defects of the bris that we defected until now. And the merit of Josef the tzadik who withstood the test, and the merit of the true tzadikim who withstood many countless tests, and they subjugated their (bad) inclinations (yetzer) for the sake of Your name, should protect us. And in their merit and their power (You should) help me from now (on), Hashem my G-d and the G-d of my fathers, that I should merit also to subjugate my inclination and my desire. And (You should) save me with Your mercies from all types of defects of the bris that are in the world, so that I shall not be embarrassed, and I will not blunder in any pitfall or bad thought whatsoever from now on forever, and (You should) merit me quickly to true and complete rectification of the bris as is Your good will, and I should merit to rectify consummately the bris (-covenant) of the tongue and the bris (-covenant, circumcision) of the pudendum. And (You should) graciously endow us from Yourself, holy wisdom, and understanding, and realization of knowledge, and I should merit to learn and to teach (Torah) with great diligence, and to fulfill all the words of Your Torah with love. Have pity and be gracious with us, and have mercy on us, and fill all our wishes with mercy, be gracious with us, and answer us, and listen to our prayers, because You listen to the prayers of every mouth of Your nation Israel with mercy, blessed are You Who listens to prayer. Segment 8 EN: “Yihih-yoo lirutzoan imray fee vihegyoan leebee lifunechuh Hashem tzooree vigoa-allee (Psalms 19:15).” Segment 9 EN: Na Nach Nachma Nachman MayUman! # Divaikus – Binding Bonding to Hashem URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/32/ Divaikus – Binding Bonding to Hashem התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/32 Segment 1 EN: “My soul cleaves (divaikus) after You, Your right (hand) supported me (Psalms 63:9),” “I clung (divaikus) to Your testimonies Hashem do not shame me (Psalms 119:30).” My father, Merciful Father, help me in Your abundant mercies and Your great kindnesses, that I merit to bind (divaikus) myself to You always at all times, honestly, and with complete faith, and with correct and settled mind, with holiness and with great purity. And I should merit to examine myself at all times (to check) if I am truly bound (divaikus) to Hashem Yisburach, until I merit to fulfill the mitzvah of (Deuteronomy 10:20) “oovoah (and in Him) sidbuk (You should cling),” in the utmost perfection as is Your good desire. Segment 2 EN: And merit me in Your abundant mercies to fulfill the mitzva of Tefillin properly, with all of its technicalities, and intricacies, and intentions, and 613 mitzvoas which are contingent upon it, and I should merit to don every day kosher and holy Tefillin from an upright and truly righteous scribe, and they should be written with great holiness and intense and awesome kavana (-intention, concentration, meaning) as is befitting to cogitate when writing the Tefillin and (configuring) their rectifying properties. And the writing of the parsheyoas (-the four paragraphs, excerpts from the Torah), and the straps, and their stitching with sinews, and all the rectifying properties of the Tefillin, everything should be done in the best and most beautiful manner according to the laws of the holy Torah. And my Tefillin should always be kosher in all the details of their laws, and overly beautiful in the paragon of beauty and finesse, and holy with the utmost holiness. And I should merit to put on Tefillin of Rashi and Tefillin of Rabbainu Tam[80] every single day. And I should merit to place them in their proper position on the head and on the arm, with bountiful joy, and very, very great and enormous happiness, and with great enormous and awesome kavana, and with great arousal with great joy, until I merit that there should be drawn upon me great enormous holiness, through donning the very, very holy and awesome Tefillin, and there will be drawn upon me the holiness of the Tefillin from their supernal root in Your supernal holiness, to the extent that I merit to truly great bonding (divaikus) to You through the mitzva of Tefillin. And I will not be absentminded ever from the Tefillin, and I will not speak any idle prattle when I am crowned with Tefillin, with the crown of the supernal King[81], with the girding of the supernal weapon(s)[82]. And I should merit to be crowned with the diadem, splendid crown of the holy Tefillin, with great and enormous fear and awe, with a good heart, and with bountiful joy and great happiness, in such a way that I will merit to fulfill the mitzva of Tefillin with befitting mastery, as is Your good desire, until I merit to be attached (divaikus) to You Blessed One always through the holiness of the awesome Tefillin. Our Father Who Is In Heaven, who has compassion on the poor, have compassion on us, and help us and graciously grant us with the holiness of the Tefillin, and just like you merited us, and gave us this great mitzva through the hands of Moshe Your servant, so too You should be gracious to us and merit us with Your mercies to fulfill, truly and with great perfection, this mitzva of Tefillin. And we should merit to be bound (divaikus) to You always, and our sins should not cause a stoppage/division Heaven forbid between us and You, because You are the G-d of forgiveness[83]. And in Your abundant mercies merit us to return in true complete repentance to You, and we should merit to always be truly abashed from You over the utter magnitude of our (intentional) sins and our transgressions against You blessed One. And with Your great kindness pardon us for all our sins, and our transgressions, and (intentional) sins that we transgressed and (willfully) infracted before You, from the day we were on this earth until today. And with Your mercies rectify all the defections that we defected in Your great name, so that we should merit to truly draw upon ourselves always the holiness of the Tefillin, so that we merit to be always bound to You with wondrous and powerful bonding (divaikus), with true determination, and passion, and craving, and desire, and great love for You, as is Your good desire, as it is written (Psalms 119:81), “My soul yearns (even to its expiration) for Your salvation, for (the fulfillment of) Your word I await”. “My flesh and my heart are obsessed for You, Rock of my heart, and my portion is G-d, forever (Psalms 73:26).” “One thing I request from Hashem, it I will seek, my attendance (lit: sitting) in the House of Hashem all the days of my life, to behold the pleasantness of Hashem, and to visit in His (royal) chamber/Sanctuary (Psalms 27:4).” Segment 3 EN: And in this vein may there be will before You[84] Hashem our G-d and the G-d of our fathers, that You help me, and guard me, and save me from evil words, and/so I should not defect the words of my mouth ever, and there should not leave my mouth any evil word on any Israelite in the world, and I shall not inquire after the shortcomings of people, just, You should help me and incline my heart that I merit to inquire always after the every merit and goodness that there is to find in each and every one of Israel, even in the worst of the worst, and I should merit to labor and exert myself over this, to bore through to find some merit even in the least of the least. And be with me always, and help me that I should succeed to merit to find in them always a meritorious and favorable side, and I should merit to judge every person favorably always.[85] And save me in Your abundant mercies from the very great and severe sin, which is the sin of lushoan hura (-evil tongue/speech) and talebearing (“richeeloos”) which is exceedingly grave, tantamount to the three biggest sins of the Torah which are, idolatry, and licentiousness, and spilling blood (-murder), and the sin of lushoan hura (-evil tongue/speech) is the equivalent of all of them. Master of the Entire Universe[86], have mercy on me for Your sake, and be with my mouth always when I speak. And merit me that I should guard the openings of my mouth that there shouldn’t leave my mouth any word of lushoan hura or residual (“avak”) lushon hurah[87] on any Israelite in the world, and not any improper word, and save me from all types of evil talk, from lushoan hura, and from talebearing (“richeeloos”), and from idle prattle, and from mockery, and from fawning, and from lying, and from revealing a secret that is not supposed to be revealed, and from vulgar language, and from revealing and saying words/insights of Torah and fear of Heaven in a place or in a time that is not proper to say them and reveal them[88], and from all types of not good words, and from all types of “hevel peh” (vapors, breath of the mouth) which defect the holy speech which is the spirit of the mouth of the Holy One Blessed He. Our Father Who Is In Heaven, “What can we say before You who Dwells In The Heaven, and what can we recount before You who Resides In The Heaven[89],[90]” because from the frequency with which we are used to defected speech we don’t know any way how to distance ourselves from them from now on. Therefore I have come before You Hashem my G-d and the G-d of my fathers, that You should help me in You mercifulness, and guide me, and show me a straight (-upright) way, in such a fashion that I will merit to guard myself with Your mercies, so that I won’t foul up with any words that aren’t good, and I will not say something which isn’t as You desire. And help me be good to all always, and I shall not ever pry after the shortcomings of people Heaven forbid, just, on the contrary, I shall merit to always strive with full force, and strength, and might to always find merit and good in every single one of the Children of Israel Your holy nation, even in the least of the least, even in the lowest of the low, even in the antagonists and those who are out to get me, all of them, I shall merit with Your mercies to always judge them favorably, and give me intelligence and da’as (holy realization of knowledge) from You (to know) how to search and to find in them always merit and good points. Segment 4 EN: And save me in Your mercies from the “realm of the end of all flesh,” from all the evil people who are the brazen faced of the generation, who inquire and search always after the shortcomings of people, and always seek to find guilt and fault in each and every one. Master of the World, save us in Your mercies from them and their crowd, and don’t listen to their words and their accusations should not ascend at all before You, and seal the partition before their evil words, and their words should not enter Your ears whatsoever. Because You know their evil heart, and they stand against us all the time and denounce us, and desire to distance us Heaven forbid from Your true service, and from them stem and come upon us all the prosecutions, and the trials, and the confusions, through which we have been alienated from Your true devotion. Master of the World, Master of the World, You know everything that transpired over us until now, and everything that transpires over us all the time, every day, and every hour, because many have risen exceedingly against us. “Hashem, how numerous are my aggressors/hardships, many rise up against me (Psalms 3:2).” “They engulf me like water, the entire day they surround me unanimously (Psalms 88:18).” And I know the truth Hashem my G-d and the G-d of my fathers, that “with me – I am the owner (-responsible for) the sin (Samuel 1:25:24),” and “I caused all of this to my soul/life (-based on Samuel 1:22:22),” through not controlling myself, and I defected the/with covenant of the tongue and the/with covenant of the flesh (-circumcision), and through these defections there were extended to them words, that they have the power to speak, and to slander, and to bring accusations Heaven forbid against the Children of Israel, Your nation, particularly when they are in castigated effacement from before You on account of their transgressions, and (intentional) sins, and wrongdoings, even though they real did sin before You, even still it is not Your desire that they should prosecute Israel Heaven forbid. And You choose, and draw close, and are affectionate to anyone who has mercy then on Israel and engages in propounding their merit in that time, and has self-sacrifice (-meseeras nefesh) to pray ardently for them, and to implore You on their behalf, like Moshe Rabbainu r.i.p. who had miseeras nefesh (self-sacrifice) for Israel, and prayed for them always, even when they did what they did, and You in Your mercies always heard his prayer, and cherished him with all types of affection because of this. And behold now, due to our sins, “The pious have vanished from the land and an upright man is nonexistent (Micah 7:2),” “And there is no one who can stand up for us.[91]” And as if that is not enough, additionally many rise against us, very many, as You know, “Upon whom do we have to rely on? Upon our Father Who is in Heaven (Mishna end of Tractate Sota).” He who is compassionate on the poor, have compassion on our poverty, and see our lowliness and our degradation. “Look from the Heavens and see that we have been the subject of scorn and derision[92],” “The whole day my abasement is before me and my face is covered with shame. From the call of execration and cursing from the confrontation of the enemy and avenger (Psalms 44:16-17).” “Look upon our poverty/affliction and the distresses of our hearts. Have mercy (Hashem) on us in the land of our captivity, and do not spew Your wrath upon us, for we are Your nation, the children/members of Your covenant.[93]” “Help us, for upon You we are dependent.[94]” “He who saves the pauper from one who is stronger than him, and the pauper and destitute from one who would rob him[95],” save me and rescue me from my pursuers, save me my Father Who Is In Heaven, save me please/now strong Savior, Redeemer, and Rescuer, save me, and rescue me, and redeem me from all types of haters, and slanderers, and prosecutors, physical and spiritual, have mercy upon us for Your sake, and for the sake of our fathers, and for the sake of all the true tzadikim in whom we always take refuge. He Who Knows Secrets, have mercy have mercy, help, help, deliver us and save us from (being smitten by) sword, from their mouths, and the destitute from the strong. And endow us with power and might from You in the merit of the true tzadikim, and help us, and save us, that we should merit to squelch and put down to the ground all the antagonists who oppose the truth, and we should merit to uproot, and to break, and to nullify all those who denounce and the slander the alienated who come to be drawn truly close to You, who desire to fear Your name. Even though we are not worthy to draw close to You according to our deeds, even still, “Your mercies Hashem are abundant (Psalms 119:156),” Your mercies are extremely abundant, do with us Yourself what You desire, and as You desire do with us, for who can tell You what to do[96], but who appointed them to be the judge and judiciary, to judge us Heaven forbid, and to prosecute us Heaven forbid, who asked from them to trample[97] on the persecuted Heaven forbid, “For You, he who You have smitten they pursued, and of the pain of those whom You killed[98] they relate (over) (Psalms 69:27).” “Let me fall please/now by the hand of Hashem because His mercies are abundant, but let me not fall by the hand of man (Chronicles 1:21:13).” Segment 5 EN: Master of the World, who hears the screaming from the depth on the nethermost scheol (-cavity in hell) and from beneath it, hear my scream, and my groan/wail[99], and my very bitter sigh, which is very heavy, very deep. Oh Heavens[100], awaken[101] to my plight and my victimization, what I myself exceedingly prey upon myself, and also others are very, very out to get me, and the battle is upon me from the front and the back. “Return Hashem (from Your wrath already), until when (will You punish me)? And rethink positively of Your servant (Psalms 90:13).” Ahhuh (-expression of woe) Hashem, ahhuh Hashem, “I have outstretched my palms to You (Psalms 88:10),” from the deepest, deepest depth, from the deepest, deepest hiddenness within hiddenness, from thousands and myriads of concealments, I’m in dire straits my Father Who Is In Heaven, it is very oppressive and bitter for me, it is very oppressive and bitter for me, and I don’t have any language in the world with which to explain my words (-what is on my mind) and my pain, “My calling Your heard (-previously), do not hide Your ear (-now) to provide me with relief on account of my prayer/cry (Lamentations 3:56 and Aramaic Targum).” Be gracious to me, and help me that I should merit to tie down the sitra-achra (-evil realm), the realm of “kaitz (-end of) kul (-all) bussar (-flesh),” under the holy speech. And I should merit to extract from their mouths what they devoured[102], to extract from the sitra-achra (-evil realm) all the evil words and all the defected words that they (-the evil realm) sucked nourishment from (them) through the defection of the speech that I defected (in it) unintentionally (-bishoagaig) and intentionally (-bimaizeed), under duress beyond my control (bi-oaness) and willfully (-birutzoan), and I should merit to rectify all of them with Your abundant mercies, until I merit to extract all the words from the sitra-achra, and to return all of them to their holy roots, until, “all the evil will expire like smoke, and iniquity shuts its mouth[103],” “because He will close the mouth of all those who speak falsehood (Psalms 63:12).” And You should fill their mouths with gravel[104], and contort and uproot the mouths and tongues of all the accusers, and slanderers, and denouncers of Your nation Israel, who are kosher and desire to truly fear Your name, and put in their hearts that they should return from their bad ways, and they should truly incline their hearts to the truth, and (that) the truth will be revealed in the world, and there will be a fulfillment of the verse (Isaiah 55:7), “The wicked will leave his way, and the sinful man (desist) his thoughts, and he will return to Hashem, and He will have mercy on him, and (he will return) to our G-d for He will forgive with abundance/largesse.” Segment 6 EN: And in this vein, You should merit us in Your mercies, our Father, Merciful Father, and You should help us engage in Your holy Torah always, day and night, and I should not lose any night of my nights (to be) without learning and engagement in Torah and devotion, all the days of my life. And You should help me to fend off sleep from my eyes, to learn a great deal of Your holy Torah, and to engage in abundant prayers, and entreaties, and supplications every single night, and every single day, and You should be to my succor always, that no distraction in the world should have the power to cause us to abstain Heaven forbid from the (study of the) Torah and from the devotion, and even when it is difficult for the person Heaven forbid, even when living in poverty and indigence Heaven forbid, we should also merit in Your mercies to engage in Torah and devotion always, and we should never be idle from the words of Torah ever. And You in Your mercies, have mercy on us, and see our afflictions/poverty, and our indigence, and our travail, and extend upon us “choot (-a thread) shel (-of) chessed (-kindness),” in Your abundant mercies and in Your great kindnesses, and there will be drawn upon us the light of kindness (which is the aspect of the) morning of Abraham, “and like the morning light there will shine[105]” upon us the light of kindness, and of mercy, and of compassion, and of graciousness. “In/for the day Hashem will command His kindness, and at night sing with me a prayer to the G-d of my life (Psalms 42:9).” And through the light of kindness, the morning of Abraham, that You will extend upon us in Your abundant mercies, through this merit us to squelch and subordinate the realm of “kaitz (-end of) kul (-all) bussar (-flesh),” which is the storm wind, under the holy speech, and there should be a fulfillment of the verse (Psalms 148:8), “The storm wind does His word (-aspect of holy speech).” And there should be an extinction from the world, and from us, and from our border, all the bad words in the world, and we should merit to perfection of holy speech and to rectify defected speech, and we should merit that the holy speech leaves our mouths with song, and praise, and melodious exultation and praising to Hashem Yisburach. And You should merit us from now (on) that there should not leave our mouths any defected speech/word whatsoever, just, all our words shall always only be holy words, of Torah, and prayer, and entreaties, and supplications, and songs, and praises, and thanksgiving to Your great and holy Name, and of fear of Heaven, and of the worship of Hashem Yisburach, in truth, and wholehearted, with holiness, and with great purity, as is Your good desire, “My mouth shall be full of Your praise, the entire day (relating) Your splendor (Psalms 71:8).” “I will bless Hashem all time, always His praise is in my mouth (Psalms 34:2).” “My mouth will relate Your righteousness, the entire day (it will relate) Your salvation (Psalms 71:15).” “I will thank Hashem very much with my mouth, and in public I will sing his praise. For He will stand at the right of the destitute to save him from the judges/judgments of his soul/life (Psalms 109:30-31).” Segment 7 EN: And in this vein, You should help me in Your abundant mercies, and Your great kindnesses, and Your enormous goodnesses, and Your true graciousnesses, and Your strong compassion, and Your great love for us always, and You should merit me, and save me, that I should merit to raise the speech to its root which is the five fingers of the left hand, which correlate the five source of enunciations of the mouth[106]. And You should merit me in Your mercies to express my words (-what is on my mind) before You always, every day, truthfully and wholeheartedly, and everything that is with (-on) my heart I will converse before You, truthfully, and sincerely (-timeemus), and with very, very much arousal of the heart. And I should merit to speak with great holy passion, to arouse my heart to You, and to speak between myself and my Maker with the flame of the mights[107], and to be truly aroused to Your devotion. And I should merit to speak with a passionate heart words of truth of the heart, and to see my slightness, and my lowliness, and my enormous and bitter pain, the pain of my sins, and transgressions, and (willful) sins, that I transgressed, and erred, and sinned before You from my youth until today. And You should help me with Your abundant mercies that there should be drawn upon me great and enormous abashment from You, and I should merit to be very, very abashed before You over the huge amount and enormity of my (willful) sins and transgressions, against a Master and Ruler (-“Rav vi’Shaleet”) Essence and Root of all the worlds, Master and Ruler of everything, and above everything, and nothing is above Him. [He who] Fills all worlds (-“mima’lay kul almin”) and surrounds all worlds (-“soavaiv kul almin”), and within all the worlds, and there is no place vacant of Him (-“les a-ssar punnoy meenay”), from Whom all the supernal creatures (-of creation) and all the creatures below, all of them tremble and are frightened from the fear of His great and holy Name blessed He, and all of them perform His will with love, and with fright, and with fear, and terrified, who will not be afraid before You, who will not tremble from Your Name, and in my abundant sins I (willfully) sinned copiously against You blessed You, to the extent that my heart was so occluded (with impurity) (to the extent) that I can’t even be properly abashed before You, I will neither be abashed nor will I know mortification[108], and/hence now with what will my abundant sins be atoned, and with what will I appease and placate You Hashem my G-d and the G-d of my fathers? Segment 8 EN: Have mercy and compassion on me, and graciously bestow me daya (-holy realization of knowledge), understanding, and intellect, from You, in such a fashion that I will merit to be very abashed from Your countenance over the greatness of my (willful) sins against You, and I should merit to speak and express all my words (-that are on my mind) before You with great arousal, with flaming flames of fiery fire, from the depth of truth of the heart, and all my words should be like coals of fire, as it is written (Psalms 39:4), “My heart is hot (-impassioned) within me, when I speak it burns (like) fire, I spoke with my tongue.” And I should merit to truly arouse my heart to Your devotion, and to fear You, and to Your Torah, and to speak always with a passionate heart true words of the heart. And You should merit me to the point of the choicest pinnacle of the truth, that all my words should be the real truth, in the utmost point of the truth that You desire (it), as it is written (Psalms 119:160), “The beginning of Your word(s) is truth and for eternity are all Your righteous statutes.” And I should merit to abound in true words every day with the holy flame of the mights, with a passionate heart, until I truly merit to worship You, and there shall/should be drawn upon me abashment and great fear (of Heaven) at all times before You. And I should merit very soon/quickly to do complete teshuva (-repentance) on all my abundant transgressions, and my infractions, and my (willful) sins, and in Your abundant mercies (You should) pardon, and forgive, and atone me for all of them, even though there is no way possible for me to do proper teshuva on all of my enormous sins, because all my days would not be sufficient for me to rectify one transgression or one defect of my abundant sins, even still (You should) have mercy on me in Your mercies, and (You should) merit me that I should merit nevertheless to do complete teshuva (-repentance) according to my ability. And You in Your abundant mercies (You should) accept my teshuva before You with mercy and (good) will, until I merit that You oust, and remove, and banish, and eliminate from me all the spirit of fallacy which possessed me through my bad deeds, and (You should) arouse Your true mercies over me, and trounce the spirit of fallacy which is inside me, and banish it, and distance it, and eliminate it from me with complete nullification. And (You should) merit me to a spirit of wisdom, and understanding, and daas (-realization of knowledge) of holiness, until I merit to be acquainted and know You, truly and wholeheartedly, and through this I will merit that the abashment will actually be apparent on my face, because now my heart and intellect are so impurely occluded through my abundant sins (to the extent) that I have no daas (-realization of knowledge) or intellect even to be really abashed before You as it is befitting for me to be abashed, as You know Hashem my G-d and the G-d of my fathers. Please Hashem, do not do with me in accordance to the evil of my actions. Have pity, and mercy, and compassion on me. And merit me soon/quickly to true, complete repentance before You, until I merit that the holy abashment will be actually apparent on my face, and I will merit to be truly abashed from Your countenance with great shame, in the utmost (shame), as is befitting for me to be abashed from Your countenance Hashem my G-d and the G-d of my fathers, “Master of All Works, Lord of All the Souls,[109]” that You have dealt out to me such benignities at all times and at all hours, and You planned from afar to better my fate, whereas I dealt You the bad, abundant evils, and transgressions, and infractions, and (willful) sins, and defects, numerous, enormous, and awful/hideous, all the time and every day mamash (-literally). “What can I say before You who Dwells In The Heaven, and what can I recount before You who Resides In The Heaven[110]? Behold all the secrets and all the revealed You know.[111]” Rock/Creator of the worlds help me, redeem me, and be gracious to me, save me and bring me salvation, in/with the light of Your countenance give me life and sustain me, merit me that there should be drawn upon me the holiness of the holy Tefilin from their supernal root, and I should merit to hone my intellect in/with the holy Torah always, and I should merit always, every single day, through the donning of the Tefilin, to new moachin (-minds, consciousnesses) and to new recognition of Divine perception and knowledge of Your loftiness blessed He and exalted is Your Name forever and for all eternity, and draw upon me great abashment from Your countenance always, and the fear of You should be on my face – this being the abashment, so that I don’t sin from now and forever. And radiate upon me with the light of Your countenance, and my face will radiate with great holiness through the light of holy abashment which You will extend upon me in Your mercies and great kindnesses, to the extent that all those that see me will be abashed and consternated, that there will fall upon them shame and great fear from my countenance, through the holiness of the light of the Tefilin which You will extend upon me in Your mercies, and they will gain great knowledge, and knew recognition of holiness, and fear (of Heaven), and great abashment, through the holiness of the light of the countenance which You will extend upon me in Your great compassion. And there will be a fulfillment of the verse (Deuteronomy 28:10), “And all the nations of the world will see that the Name of Hashem is called upon you, and they will fear you.” Segment 9 EN: And save me in Your abundant mercies from the brazenfaced, and help me, and bring me salvation, and rescue me so that I do not have any brazenness of the sitra-achra (-evil realm) whatsoever, and merit me soon/quickly to humble, and to break, and to nullify the brazenness of the body and its desires and its vices. And have mercy on me, and bring me salvation, and save me from all the types of defection of the bris (-covenant, circumcision) in the world, in thought, speech, and action, with vision of the eye, and with hearing of the ear, and with the other senses, with all of them I should merit to be holy and pure with the holiness of the bris (-covenant, circumcision), with great holiness, as is Your true good desire, as is befitting a member of Israel, whom You chose. # For Shabbos URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/33/ For Shabbos התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/33 Segment 1 EN: And merit me in Your mercies to receive the Shabbosoas[112] with great holiness and with happiness and great joy (-of contentment and satisfaction – “chedvuh”), with excitement (-geeluh), joyous singing (-reenuh), ebullient/infectious joy (-deetzuh), and good cheer (-chedvuh), love, and brotherhood, and peace (-Shalom), and friendliness, and great peace (-Shalom). And (You should) help me in Your abundant mercies to keep the Shabbos in accordance to its halacha (-Torah law), and save me on the holy Shabbos from any blunder of the 39 principle (-av) miluchoas (-work, constructive activities forbidden on Shabbos and festivals) and their toaldoas (-derivatives, activities similar to the principle 39) and from all the Rabbinical shivoosim (-similar to the word Shabbos, and in the plural, these are additional strictures to enhance the quality), and it should be then in my eyes as if all my work has been done, and I won’t think then about any work, or business, or commerce, or any interests of the weekdays whatsoever. And I should merit to sanctify my speech on the holy Shabbos with extra and enormous holiness, and my speech on Shabbos should not be like my speech of the weekday, and there should not leave my mouth any idle prattle on the holy Shabbos. And (You should) help me, and merit me to sanctify the Shabbos with all types of holiness, and to honor it with all types of honor, and glory, and splendor, with food and beverage and clean attire, and with a nice abode and nice vessels (-dishes, furniture, appliances etc.) of this physical world, and with a beautiful abode and beautiful vessels in my heart (-abode) and limbs (-vessels)[113], and with song, and with praise, and with joyous singing, and hymns, with happiness and great joy, with great and enormous fear and love (of Hashem), and with wondrous and enormous cleaving (-divaikus) to Your great and holy Name. To the extent that I should merit to draw the holiness of the holy Shabbos upon all the six weekdays, until all the six days of work will be pure and holy with the holiness of the holy Shabbos. And I should merit to humble and nullify the putrid pollution of the (primeval) snake from all the 39 miluchoas (-activities forbidden on Shabbos) of the weekdays, until all the 39 miluchoas, and all my business, and all my commerce will be refined in holiness and great purity in the holiness of the holy Shabbos. And (You should) merit me that I remember Shabbos always, and to prepare a nice portion for Shabbos (already) from Sunday, as it is written (Exodus 20:8), “Remember the day of Shabbos to sanctify it,” remember it from Sunday[114]. And I should merit to fulfill the verse which states (Isaiah 58:13-13), “If you withdraw/refrain your foot because of Shabbos, from doing your affairs on My holy day, and you call (-designate) the Shabbos for/an exquisite delight, (to) the holy (day of) Hashem to be honored, and you honor it by not doing your excursions/routines, not looking to your affairs and speaking regularly (“a word/matter”). Then you will have exquisite delight on/from Hashem and He will set you to ride upon the heights of the world, and He will give you to eat the estate/inheritance of Jacob your forefather because the mouth of Hashem has spoken.” Merciful One, He Who Has Compassion on the Poor, Rock of Israel and its Holy One, rise to our aid, and fulfill our wishes mercifully, and merit us to be attached (-divaikus) to You always, at all time, truthfully and with perfect faith, with holiness and with great purity, as is truly Your good desire, and there should be fulfilled in us the verse which states (Deuteronomy 4:4), “And you (-plural) who are clinging (-divaikus) to Hashem your G-d, are all alive today.” Amen, Netzach (-eternally), Selah, Vu-ed (-forever)[115]. Segment 2 EN: Nachma Segment 3 EN: Nachman Segment 4 EN: MayUman! # Complete Abnegation to the One G-d URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/34/ Complete Abnegation to the One G-d התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/34 Segment 1 EN: “My soul yearns for You at night, even my spirit inside of me, I shall seek You out[116] (Isaiah 26:9).” “I remembered at night Your name Hashem and I will guard/adhere to Your Torah (Psalms 119:55).” “On my bed in the nights I sought my soul’s love, I sought Him out but did not find Him (Song of Songs 3:1).” “I remember my melody at night, I converse with my heart, and my spirit quests (Psalms 77:7).” Master of the Universe, Master of the Entire World, Master of Everything, One, Solitary, and Unique; was, is, and will be, You created Your world with Your good will, for Israel Your holy nation, for whom You created all the worlds (all of them), in order to draw the souls of Israel into the world, so that they do Your will in truth and have dominion in the world, in order for them to be able, by means of their good actions to raise and lift all the worlds (all of them), from the apex of “Asseyuh” (-the lowest world of “doing”) till the beginning of the “Atzeeloos” (-highest world of “Emanation”), to raise and to elevated all of them to their supernal root, so that all the worlds (all of them) will be included in Your underlying unity[117] blessed and exalted forever and all eternity, because “it You before You created the world, and it is You after You created the world.[118]” Segment 2 EN: So on account of this, may there be will before You Hashem our G-d and the G-d of our fathers, that You have mercy on me, and be to my succor, and merit me to abound in hisbodidus always until I merit through the hisbodidus to nullify myself completely, until my entity is completely nullified, and I will be truly included in Your unity. And merit me in Your abundant mercies, and make available to me a designated place and a designated time for hisbodidus, and I should merit to choose for myself the choice place and the prime time for hisbodidus, which is at night when people are asleep, and on a lone path, that I should merit every single night to do hisbodidus in a designated place, to go on a lone path in a place where people don’t go even in the day, and I will go there and do hisbodidus at night, and express all my words (-what is on my mind) before You, and all that is upon my heart[119] I shall merit to explain and express before You fully verbalized explicitly, until my heart really arouses to You with great passion, and with great and overwhelming crying, with loads[120] of tears, to cry and to confess over my many sins and (willful) transgressions, and to have remorse over them truly and with a complete heart, and to accept upon myself an absolute commitment with a truly complete heart that I will not return again to fallacy, and there will not be in my spirit any deceit whatsoever, “If I have done iniquity I will not continue (Job 34:32, Rashi).”[121] And I should merit to arouse You abundant mercies on me, that You should graciously gift me from Yourself gratuitously, and be to my succor from now (on) always, and guard me and save me with Your mercies from transgressions, and sins, and (willful) wrongdoing, and from all the bad desires. And particularly from defection of the bris (-covenant, circumcision) which is the general precept of the whole entire Torah, save me and guard me always with Your abundant mercies, with Your great mercies, with Your enormous mercies, until I merit through the hisbodidus at night to nullify myself completely, to nullify every single bad trait, and every single bad desire, until I will be completely clean of all the desires and of all the bad traits, and I will merit to nullify all types of haughtiness, and arrogance, and conceit from myself, until I merit to come to the true real apex of nullification as is Your good will, until I merit to be truly included in Your unity. And through this the entire world will be included with my soul in Your underlying unity (“achdoos hapashoot”), and the “after the creation” will become one and will be included with the “before the creation,” the “contingents of existence (‘efshuray hamitzeyoos’)” with the “imperative of existence (‘cheyoov hamitzeyoos’).” And we will be truly bonded, and united, and included in You always, and we will not separate from You even for a split second, and Your underlying (/simple/encompassing/absolute) unity (‘achdoos hapashoot’) will be revealed in the world, “and everything that has been made will know that You made him, and everything that was created/formed will understand that You created/formed him, and everyone who has a neshama (-soul, also related to the word nesheema - breath) in his nose will say, ‘Hashem, the G-d of Israel is King, and His Kingdom has dominion over everything (-Shmoaneh Esray prayer of the High Holidays).” Help me, help me, be gracious to me, be gracious to me, to abound in hisbodidus and in conversing between me and my Maker at night on a lone path, until I merit to the true apex of nullification, until I will be truly included in You with all worlds (all of them), and we will all return to you truly and with complete heart, “and we will know (/how) to pursue to know Hashem (Hosea 6:3),” by day we will not rest, at night we will not desist, until we merit to find You at all times. Segment 3 EN: And we should merit to truly fulfill the mitzva of “ooboa seedbuk (Deuteronomy 10:20),” completely, as is Your good desire. Have mercy and compassion on us, have mercy and compassion on us, have mercy and be gracious to us, and merit us to all that we have requested from before You, that we merit to truly nullify ourselves until we are all included in You Hashem our G-d and the G-d of our fathers, because for this alone You created all the worlds (all of them), as You revealed to us through Your true tzadikim. “Return to us Hashem[122] and annul Your anger with us (Psalms 85:5).” Hashem “G-d of Hosts bring us back [and] radiate Your countenance and we will be saved (Psalms 80:8).” “Bring me back and I will return because You are [Hashem] my G-d (Jeremiah 31:17).” “Bring us back Hashem to You and we will return, renew our days as of yore (Lamentations 5:21).” “Yihi-yoo lirutzoan imray fee vihegyoan leebee lifunechuh Hashem tzooree vigoa-allee (Psalms 19:15).” Segment 4 EN: Na Nach Nachma Nachman MayUman! # Strong and Vast Supernal Roots[123] URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/35/ Strong and Vast Supernal Roots[123] התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/35 Segment 1 EN: “From the straits I called Yu”h (-Hashem) He answered me in/with the expanse of Yu”h (Psalms 118:5).” “In my distress I call Hashem, and to my G-d I cry out, He will hear my call from His chamber, and my crying out before Him will enter His ears (Psalms 18:7).” “I called from my dire straits to Hashem, and He answered me, from the belly of Hell (-Scheol) I called out, You heard my call (Jonah 2:3).” “My calling is to Hashem, I call and He answers me from His holy mountain, sela/eternally (Psalms 3:7).” “My calling is to Hashem, I scream, [my calling is] to Hashem I entreat (Psalms 142:2).” Help me Merciful One so that they are unable to confuse me – the thoughts and the ideas which confuse and impede (me) from praying, and screaming, and arranging my prayer, and my entreaty, and my supplication before You at all times, and let not the pain and the destitution of body, and soul, and money, encumber me Heaven forbid from calling out to You, just, I should merit to call out and scream to You always, be what may be. Because You know how very hard and heavy it is upon me, every day and at all times, to open my mouth before You in prayer, and specifically when I want to express my words (-what is on my mind) before You, to the extent that usually I am unable to open my mouth to speak a word before You due to the abundant stress and heaviness, “Because day and night Your hand weighed down on me, my bodily fluid has regressed in the sweltering heat of the summer, sela (Psalms 32:4 – part of the Tikun Haklali).” And I have no rest from the predators of my soul at all times. And from the utter magnitude of the abundant hardships of the soul and the body, my mouth is shut and mute, and it is extremely difficult and heavy for me to open my mouth before You. And primarily because of infirmity which knocks me down and weakens my confidence at all times, because I know that I myself am at fault for all that is transpiring to me. However, You Merciful One have already made known to us that even still You desire our prayers, and want our entreaties, and listen, and hear, and heed the call of our conversing, and our groaning, and our sighing, as You alerted us many innumerous times, as it is written, “For He has not despised nor abhorred lowliness/calling out of the pauper, and has not hidden His countenance from him, and when he cries out to Him, He listens (Psalms 22:25).” Therefore I hereby cast down my plea before You[124], and spread out and outstretch my palms opposite Your very extremely abundant and wondrous mercies, and Your graciousness, and Your compassion, that You should be with me at all times and at every hour, and You should help me always so that I do not pay any attention to all types of confusions and ideas of this sort and kind, just, I should merit to strengthen (myself) at all times to begin to express my words (-what is on my mind) before You from the midst of the straits and the distress, and to fulfill, “And my mouth spoke when it was difficult for me (Psalms 66:14).” And I will strain, and tunnel, and push myself to always incline my thoughts and my heart to the truth, and to speak before You all that I can speak, some true word whatever (/however small) it is, even from the midst of the great hardship and the distress. And You with Your abundant mercies and kindnesses, give me expanse in the straits at all times, and augment my mouth [with supplications for all that my heart desires (Rashi)] and fulfill it (-all that I ask for).[125] And help me, and save me, and merit me, and open my mouth with great expanse to express, and to explain, and to converse all my words (-what is on my mind) before You with words of charm/eloquence, and appeasement, and full of entreaty, in such a way that You listen to my prayer and my entreaty, and Your mercies well up/prevail over me at all times, and draw me close to You and to Your Torah and to Your worship in truth. Segment 2 EN: And merit me to draw close to true tzadikim who the light of the revelation of their novel Torah is drawn from above to below; that above, their Torah is very broad and lofty and below it becomes much more narrow, in order to inoculate it into our hearts and our minds, to each one as it befits him. And distance me from those who upend the just/straight ways, whose Torah are from bottom up, that below they broaden it too much, and above it is very narrow.[126] And similarly with all the prayers, and entreaties, and supplications I should merit to begin from the straits and the confined, and You in Your mercies augment my mouth (-with words), and endow me with Your holy spirit (-ruach hakoadesh) from the Heavens, that I should merit to truly express all my words (-what is on my mind) before You as is Your good desire, and my words should be really sweet before You. Segment 3 EN: And help me, and save me at all times with all that I need to be saved, in such a way that I merit quickly to be truly as Your good desire. Because You alone know the labors of man and his struggles in this world every day, especially when he wants to approach holiness[127], to express his words (-what is on his mind) before You Merciful One, that many rise against him, with/his body and soul, physically/materialistically and spiritually, especially someone destitute like myself. “G-d, You know my fallacy, and my transgressions are not restricted from Your knowledge (Psalms 69:6).” “You know my sitting and my standing, from afar You sagaciously befriended me[128] (Psalms 139:2).” “Hashem, how abundant are my tormentors, many[/the greats] rise up against me (Psalms 3:2),” at all times. Have mercy on me, and strengthen and embolden me at all times to have trust in Your abundant kindnesses to call out to You always, be what may be. “Turn to me, and be gracious to me, give Your might to Your servant, and save the son of Your maidservant. Make of (-for) me a favorable sign (-that will make it apparent to everyone that You pardoned me), and my enemies will see (it) and they will be ashamed, because You Hashem helped me, and comforted me (Psalms 86:16-17),” amen and amen. Segment 4 EN: Na Nach Nachma Nachman MayUman # Prayer In The Field With The Vegetation URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/36/ Prayer In The Field With The Vegetation התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/36 Segment 1 EN: “Come my Love let us go out to the field, we will lodge in the villages[129]. We will rise early to (go to) the vineyards, we will see if the vines flowered, (if) the blossoms opened, (if) the pomegranates bloomed, there I will give my love to You (Song of Songs 7:12-13).” Master of the Universe, merit me to abound in hisbodidus always, and I should merit to be in the habit of going out every day to the field, between the trees and the grasses and all the seyach (-vegetation; also means: words, conversation) of the field, and there I shall merit to do hisbodidus and to abound in seechu (-words, conversation) which is prayer (Talmud Brachos 20b and elsewhere), between me and my Maker, to converse there all that is with my heart, and all the seyach (-vegetation; also means: words, conversation) of the field, and all the grasses, and the trees, and all the plants, all of them will be aroused to my calling/recital, and they will rise and give their strength and their life into the words of my conversing and my prayer, to the effect that my prayer and conversing will be complete with the apex of perfection through all the seyach (-vegetation, words) of the field, which will all be included with all their strength, and their vitality, and their spirituality to their supernal roots, all of them will be included in my prayer, and through this I will merit to open my heart and to abound in prayer, and entreaties, and in holy conversing before You, abundantly Merciful One, and before You I will pour out all my words (-all that is on my mind), until I merit to pour out my heart like water directly before Your countenance Hashem (-based on Lamentations 2:19), and I will raise/outstretch my palms to You, over my soul and the soul of my infants and children. Segment 2 EN: Ahuh (-exclamation of woe) Hashem, help help, ahuh Hashem, there is almost no hope Heaven forbid, see “that the hand (of the enemy) intensifies[130] and my strength[131]” is null, just from a distance and from the dust I croak my words to You. Have compassion on someone as myself guilty thousands and myriads of times until today, have compassion on someone alienated as myself, have compassion on someone unworthy of compassion as myself, have compassion on me, have compassion on me, have compassion on me, have compassion on me, have compassion on me, have compassion on me, be gracious to me Hashem with complete gratuitous benevolence/gifting, be gracious to me, be gracious to me, redeem me, redeem me, save me from sins, and iniquities, and (willful) transgressions, save me from the judgment of Hell, save me from the harsh and bitter punishments that I am deserving Heaven forbid according to Your true ordinances, save me from the sword of the Angel of Death, and from cheeboot (-pummeling of) hakever (-the grave, torment exacted on the corpse primarily for indulgence in sensual desires), and from the judgment of Hell, save me from the disgraces, and the embarrassments, and the degradations, so that I will not be embarrassed, and will not be mortified, and will not blunder forever, not in this world and not in the next world. Return me in complete repentance before You. Fix it that I shall go in Your statutes and keep/guard Your laws. “Guard my soul and save me, I shall not be ashamed because I took refuge in/by You (Psalms 25:20).” Perform Your kindnesses wondrously, reveal new kindnesses which are hiddenly cached by You to draw close and to have mercy someone unworthy of mercy such as myself, for Your sake, and for the sake of our forefathers and our sages the true tzadikim, whose holiness is worthy to protect me as well. Save [me], my master the king, “I stretched out my palms to You (Psalms 88:10),” “To You I lifted my eyes, He Who sits/dwells in the Heavens (Psalms 123:1),” “I spread out my hands all day (Isaiah 65:2, similar to the beginning of the coming passage),” “My soul is like the earth, languishing for You, Selah/forever (Psalms 143:6).” Merit me that I should always be as You desire, “My eyes are lifted[132] to the Heavens, Hashem I being extorted, relieve me (alt: be my surety) (Isaiah 38:14),” “Mollify Your servant beneficently (alt: Guarantee Your servants well being), (so that) the evildoers shall not extort me (Psalms 119:122).” “My eyes pine for Your salvation and for Your righteous/vindicating words (Psalms 119:123).” “Until Hashem looks down and observes from Heaven (Lamentations 3:50).” Perhaps He will have pity, perhaps He will have mercy. "And I will always hope and (after the hope pays off) I will add upon all Your praises (Psalms 71:14).” “For Hashem will not reject/forsake forever (Lamentations 3:31).” “It is good to wait silently for the salvation of Hashem (Lamentations 3:26).” “For our souls are bowed/lowered to the dust, our bellies stuck to the earth. Arise to our succor, and redeem us for the sake of Your kindness (Psalms 44:26-27),” amen and amen. Segment 3 EN: Na Nach Nachma Nachman MayUman # Hisbodidus The Highest Virtue[133] URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/37/ Hisbodidus The Highest Virtue[133] התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/37 Segment 1 EN: “A pauper’s prayer when he is overwhelmed, and before Hashem he pours out his words (Psalms 102:1).” Master of the Universe, help me express all my words before You every day and at all times always. And merit me, and save me, that I should merit to abound in conversation between myself and my Creator, until I merit to spend most of the day and the night on this enterprise, all the days of my life. And have mercy on me, and open my mouth every time, and send me true and holy words from Your holy abode, from the Heavens, to supplicate, and to pray, and to beseech from before You for my soul, at all times, with new words. And help me always to abound in supplication, with words of appeasement, and conciliation, and argumentation, and correct justifications, with charming/graceful and pleaful words, in such a way that I will always merit to arouse abundant mercy upon myself that You should save me at all times, to draw me close to You. And I should merit every time to ascend from level to level, to draw close to You at all times with much greater intimacy. Help me and save me Merciful One, may Your innards and compassion well up for me, because You know that (it is) for so long I have yearned intensely to draw close to You, and to return (-repent) from the depth of the sea that I have been trapped in due to my abundant sins. And I want to bore through all the time to do hisbodidus and express my words before You, and I have still not merited to properly express my words before You, and therefore I have still not been saved from the plights of my soul which are very extremely numerous. And there have already passed by years of my life as they have transpired, “And You Hashem, until when?! (Psalms 6:4).” When will You begin to save me [with] a true, complete salvation? For although (Psalms 40:6): “A great deal You have done Hashem My G-d” with me, wonders and awesome things, kindnesses colossal and enormous beyond measure, that You gave me strength until now to hope for Your salvation, and to consort in the auspices of Your holy tzadikim who are truly loyal. However, nevertheless I am still very, very distant from You, and the magnitude of my alienation, and what I am about, and my nature is impossible to explain or fathom, Hashem my G-d, You know. And to abound with words and prayer before You, there isn’t a word on my tongue to properly express my words (-what’s on my mind) before You, as they are in their entirety hidden and cached in my heart, just with Your mercy and Your great salvation, if I merit to find favor in Your eyes from now [on], that You open for me from now [on], from new, the gates of prayer, gates of beseeching and supplication, gates of true rhetoric, gates of hisbodidus, gates of holy talk and words, gates of endearment and pleaful prayer, in such a way that I will merit from now (on) to express my words (-what is on my mind) before You, each time with new words of plea, and ingratiation, and appeasement, in such a way that I will merit to pour out my heart directly before Your countenance Hashem, at all times. Because You know my heart, how much I need to begin to scream, and shout, and pray, and plea before You, and to cry with a bitter soul, and to pour my heart out like water before You, and to prostrate before You pining with all my soul (chaloas hanefesh-) set to mamash (-literally) expire, with true mesiras nefesh (-self-sacrifice, pushing oneself to the very utmost), to beg from before You for my soul/life, over all the transgressions, and sins, and iniquities that I abounded copiously to sin against You, from my inception until today. “What can I say? … I will fret all my years over the bitterness of my soul (Isaiah 38:15).” “Who will give my head water and my eyes (will be) a source of tears, and I will weep day and night (Jeremiah 8:23),” over the bitterness of my soul that I requited to my soul for nothing, for a frivolous desire which is fleeting like a passing shadow, I rebelled against You as I rebelled, and I came to what I came to, and I lost/destroyed what I lost. Woe onto me and on my soul, oy (-woe), what have I done?! “My heart, my heart [goes out/aches] for their corpses, my innards, my innards [go out/ache] for their slain (-“Nachaim” added on Tisha Bi’uv in the Shmoaneh Esray),” Oy vavoy (-woe, alas), what can I say? What can I speak? What justification can I offer? If not for Your mercy and abundant kindness, there would already have been what would have been, may the Merciful One save us, “If not for Your Torah being my engrossing delight, then I would have perished in my afflictions (Psalms 119:92).” Segment 2 EN: Therefore I have come before You, Merciful One, so that You endow me with new true words from the source of holy words, in such a way that I merit from now (on) to pour out all my words (-what’s on my mind) before You, at all times, with enamoring and truly pleaful words, in such a way that I merit to appease and conciliate You, so that You effectuate now with Your great mercy, so that I will go in Your statutes and adhere to Your commandments, that I shall merit from now (on) to renew my days that transpired in darkness and were “banished to/with/by darkness,[134]” and I will not return again to folly[135]. Help me Merciful One, save me He Who is full of salvations. Segment 3 EN: And open the eyes of my intellect and cognizance in the way of truth and true timeemoos (-wholeheartedness), that I merit to know well the true and correct way, how to make from the Toaroas (-holy teachings) comely and true prayers, as is Your will and the will of those who fear You, the true tzadikim (-mainly referring to Rabbainu Na Nach Nachma Nachman MayUman), who revealed these Torah novelties in the world, in such a way that they raise great delights before You, until Your mercy will be truly and completely aroused, and You will return me to You in truth. Help me so that I merit to come to their holy intended understanding/intentions of the true tzadikim in every place that I learn from their holy books, and to arrange comely and holy prayers on all the matter that are discussed and alluded to in their holy words in truth, so that I merit to attain them fast. And I should merit to pour out my words (-what’s on my mind) before You by means of each and every Torah which the true tzadikim revealed in the world. And I should merit to go truthfully in Your devotion with all the words of their Torah, so that I should merit to go for some time in the holy way according to one Torah insight, and to supplicate, and to entreat, and to pray, and to converse before You during that entire time, until I merit to reach and attain the devotion which is spoken of in that Torah, to truly fulfill all that is said there, and all my devotion during that entire period and time shall be according to that Torah. And afterwards I should merit to go for a period of time with different Torah insights, until I merit to go with all the Torah insights that they revealed in the world, and to come to their correct intentions/understanding, and to merit to fulfill them completely. And if (-even though) I am very, very far from this right now, in Your eyes there is nothing distant, because from You nothing is beyond reach[136], behold/certainly “You are Omnipotent and not inadequate for any scheme,[137]” and You make (newsworthy) innovations all the time, which have never in the world been made. Segment 4 EN: Help me, help me, save me, save me, because I do not have any strength now, just to outstretch my palms for Your mercies, and even this I don’t really merit properly, just from afar I hope and await all the time for Your real complete salvation. And You, what is good in Your eyes do with me, because there is not with me knowledge of anything[138], how to speak or what to say, and in what way I will merit to attain all that I request from before You. And in what matter I will merit to find every time the true point endemic/applicable to my heart at that time and hour, in such a way that I merit to conduct myself at all times and at all hours in accordance to Your good desire, and to arrange a true prayer and comely conversation before You, and to truly bind myself to the true point endemic/applicable to my heart at this time, in such a way that I merit to return to You, and to be truly in accord with Your good desire always. Segment 5 EN: Solitary [-Yucheed] Primordial/Preexistent One [-Kadmoan], Strong and Mighty, strengthen me and bolster me in prayer and conversation before You always. “Adona”ye sifusaye tiftach oo-fee yageed tiheelusechuh (Psalms 51:17).” “I shall put my hope in G-d, I shall beseech His countenance, I shall ask of Him eloquent language, [so] that in the congregation of the masses I will sing (of) His might, I will express joyous songs on behalf of myself and on behalf/account of His creations. ‘It is for man to calibrate the heart, and/but from Hashem (comes) the eloquence/expression of tongue (Proverbs 16:1).’[139]” Teach me what I should say, give me to understand what I should ask, let me know how to appease/please You, teach me for real the ways of hisbodidus and conversation with You Merciful One, in the vernacular, so that my talking before You should always be just like a person speaks to his friend. Show me which way I will merit to be victorious over You so that You return Your countenance to us and return us in real complete repentance before You. Because You already revealed to us that this is Your desire, that we merit to be victorious over You, as our Sages of blessed memory said (Pesachim 119a), “Sing to Whom one defeats Him and He rejoices.” Rouse Your mercies on Your children, and endow (upon) me and (upon) all who desire, and yearn, and make it their business (-“tunnel”) to express their words (-what is on their minds) before You, holy words which stem from the ten types of song, upon which King David r.i.p. composed the Book of Psalms from the words of his holy conversing that he poured out before You at all times. Because You know that we do not know any way of the ten types of song, just that we are confident in the power and merit of King David r.i.p., and in the power of all the tzadikim (mainly referring to Rabbainu Na Nach Nachma Nachman MayUman) who arranged songs, and praises, and prayers, and conversing before You, until they merited to attain conception of all the ten types of song in the apex of perfection, on their strength alone I rely aw well, I and all those who desire to express their words (-what is on their minds) before You, that we merit as well to speak holy true words as is Your desire which are drawn from the ten types of song, and to pray copiously and to express our words before You always, at all times, truthfully and wholeheartedly. In such a way that we merit to be victorious over You at all times, so that You begin and finish quickly to redeem us with complete redemption that has no exile after it, redemption of the soul, and the body, and the finances, in general and in particular, so that we merit to avoid evil completely and to do what is good in Your eyes always, and to be truly affixed in Your holiness, and to ascend each time from level to level in great holiness in true accordance to Your good will. Segment 6 EN: “Yihi-yoo (may they be) lirutzoan (desirable) imray fee (the words of my mouth) vihegyoan (and the thoughts/expression of) leebee (my heart) lifunechuh (before You) Adona”i (Hashem) tzooree (my stronghold) vigoa-alee (and my redeemer) (Psalms 19:15).” Segment 7 EN: Na Nach Nachma Nachman MayUman # Appendix URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/38/ Appendix התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/38 Segment 1 EN: Ramchal about hisbodidus Segment 2 EN: Muruh Dicheshbinuh – Master of Accounting Segment 3 EN: Nachma Segment 4 EN: Nachman Segment 5 EN: MayUman # The Way of the Tree of Life URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/39/ The Way of the Tree of Life התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/39 Segment 1 EN: Rabbi Nachman, at least in his early years, told some of his followers to study and follow the guidelines of the Miseelas Yeshurim (Path of the Just) of the Ramchal (Rabbi Moshe Chaim Luzzatto).[140] Elsewhere I have elaborated on many concepts and themes that the Ramchal was a forerunner for Rabbainu. In the beginning of the Miseelas Yeshurim the importance of hisbodidus is made clear, however in a different article – Derech Aitz Chaim – The Way of the Tree of Life, which is printed together with the Miseelas Yeshurim in many publications, there the Ramchal makes it even more abundantly clear, in his inimitable decisive, pristine, and systematical explanatory style. Therefore, as an added bonus, the pertinent excerpt will be presented here BH. Segment 2 EN: “Being that the Holy One Blessed He desired that man should be the possessor of yetzer (-inclination), that he could equally be won or victorious , there [He] put in them (the) knowledge, just (that it is) sealed like a coal, and so that it can spread out like a flame, and the becheeruh (-choice) is in the hands of the man. And our Sages o.b.m. said (Bava Basra 78b): “‘Therefore the rulers say come (plural) to Cheshboan (name of a city)/accounting (Numbers 21:27),’ ‘The rulers’, these are the rulers over their yetzer (-inclination), ‘Come to Cheshboan/accounting’ come and let us reckon the reckoning of the world!”[141] Because someone who does not rule over his yetzer (-inclination), will never set himself to this, however, those who rule over their yetzer, they will do this matter, and they will teach it to others to do it. Behold, a man is destined to reckon the accounting of his business, the business of temporal life, so why would he not put his heart, even for one hour, also for this, to reckon a reckoning of substance: What is he? And why did he come to the world? Or, what does the King of the kings of kings, the Holy One Blessed He, ask of him? And what will be the end of all his matters? This is the greatest and strongest antidote that one can issue against the yetzer (-inclination), and it is easy, and its enterprise is great, and its fruit (-effects) abundant, that a man should hold up every day for at least one hour, free of all other thoughts, to contemplate just upon this matter which I said/ And he should ask in his heart, “What did the early ones, the forefathers of the world, do, that Hashem so desired them?[142] What did Moshe Rabbainu (-Moses) r.i.p. do? What did David the Messiah/anointed/chosen of Hashem do? And all the greats who were before us? And one should raise (the idea) in his mind, how good it would be for a man to do so all the days of his life as well, and it will be good for him! Segment 3 EN: “Then he should channel his thoughts to know, in what condition he is to be found and standing, in accordance to the coveted way which these men of historical repute traversed, or not? Or if the power of the yetzer (-inclination) is too much for him, and he can’t contend with one stronger than him? Segment 4 EN: It is for this the holy Rabbi Shimon son of Yochai was solicitous and screamed like a crane, in his Tikunim (-rectifications – Tikunay Zohar), the tenth Tikun, and this is a quotation: “Veye upon the people whom the Hole One Blessed He is incarcerated with them in exile, ‘And he (Moses) turned this way and that, and he saw that there was no man (Exodus 2:2)’, just (each) person turned to his way, in their occupation, in their ways.” Segment 5 EN: “The general matter is, a man who does not think of this will have very great difficulty to achieve completion/perfection, and the man who does contemplate this, is very close to it. And the wise are always engaged[143] in contemplation – they do not divert their minds from this, and therefore they are/will be successful in all their conduct[144]. However, one who does the minimal, should not suffice with less than having a set time to put this to heart, a little or a lot, because then he will be successful in his way, and then he will be smart. Segment 6 EN: After you know this, that it is your responsibility to ponder and to attentive to this, now I will enlighten and illuminate for you what are the matters upon which you should dwell upon to ponder and to determine.” Segment 7 EN: Nachma Segment 8 EN: Nachman Segment 9 EN: MayUman! # Hisbodidus is a gateway to the Secrets of the Torah URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/4/ Hisbodidus is a gateway to the Secrets of the Torah התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/4 Segment 1 EN: One who wants to taste a taste of the ohr haganuz [cached light], that is, the secrets of the Torah that will be revealed in the future, he should abound in hisbodidus between himself and his Creator, and judge and adjudicate himself all the time, regarding all his affairs and conduct, if this is proper and befitting for him to do, and to conduct like this against Hashem Yisburach, Who deals out to him goodness all the time and at every instance. And he should “manage his affairs {/dispense his words} judicially (Psalms 112:5),” and bring himself to account for everything. He himself should judge and adjudicate himself over all his affairs and deeds, and by this, he will remove from himself all fright, and he will be saved from the fallen fears, meaning that he'll not be afraid or frightened from any officer or lord, or dangerous beast, or bandits - nor from anything in the world, only from Hashem Yisburach alone he will fear and be frightened. And by this he will raise the fear to its root, which is da'as (realization of knowledge) – that he will merit complete da'as (realization of knowledge), that he will know from whom to fear, namely to fear the Glorious Name alone, [with a] fear of [His] loftiness (“yiras haroamimus”). And through this, he will merit an attainment [of perception] of the revealed Torah, and through this he will merit to true humility, and through this he will merit to prayer with meseeras nefesh (giving over of the soul, self-sacrifice) to abnegate all his physicality and ego at the time of prayer, and he will pray without any intention of self-benefit, and he will not think of himself as anything – just, he will annul all his physicality and his essence (/ego), as if he isn't in the world. And through this, he will come to the attainment [of perception] of the Hidden Torah, which is the ohr haganuz (cached light) which will be revealed in the future. And all this is attained through hisbodidus, as mentioned previously. Segment 2 EN: (Likutay Moharan, Torah 15:1-4; Outpouring of the Soul, article 52) # Hisbodidus Versus Meditation URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/40/ Hisbodidus Versus Meditation התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/40 Segment 1 EN: Hisbodidus literally means to be alone in seclusion. The definition for meditation is: Continuous and profound contemplation or musing on a subject or series of subjects of a deep or abstruse or spiritual nature. The parameters of each of these disciplines can be broadened so that they overlap. Rabbi Aryeh Kaplan o.b.m., a great genius and prolific author and translator whose main mentor was a Breslover Chusid, wrote that probably his biggest chiddush (novel idea and insight) was to translate the common word “kavana” which people always use to mean focus of concentration and meaningful intention, as meditation. In this vein he went on to explain that hisbodidus can also be referring to meditation. Segment 2 EN: RAK o.b.m. went so far as to suggest that what Rabbainu revealed and instructed that when doing hisbodidus and one has no words, he should repeat over and over again whatever words he does have, giving an example: “Reeboanoa (Master) Shel (of) Oalum (the World),[145][146]” if one has nothing to say during hisbodidus, he can even just repeat this over and over again[147][148], RAK wrote that this could be alluding to the methodology of the mantra. Segment 3 EN: Students of the Mussar movement were known to repeat holy dictums of our Holy Sages over and over again even for hours on end (-one dictum I remember cited specifically is that of Rabbi Yaakov, prepare yourself in the “prozdor” (anti-chamber – this world) in order to enter the “traklin” (palace – future world)), and with regard to them I would definitely feel comfortable calling this a form of meditation. The Talmud itself speaks often of Sages repeatedly reviewing specific teachings 40 times or even 400 times, and actually discusses (Shabbos 66b) “minyunay” - countings – incantations that are to be said numerous times. The Talmud says that if such an incantation does not have a given amount of times it is to be said, then it should be said forty one times. Segment 4 EN: The Ramchal already describes this method in his awesome work Adir Bamurom (Spinner’s edition, pages 39 and 50), and in his essay Derech Eitz Hachaim. In Words of Rabbi Nachman (article 58), Rabbi Nachman revealed that, “When pondering the Torah one needs to think over the matter of the Torah in which he wants to gain novel insight, to ponder over and over again in his thoughts the verse or the specific matter very many, many numerous times, and to knock and rap on the door until they open for him.” This is certainly a form of meditation. Segment 5 EN: Rabbi Chaim Vital also documented different forms of holy mantras and meditations in the fourth section of Shaaray Kedusha (The Gates of Holiness). These are just some of the places where mantras and meditations are discussed explicitly. Furthermore, the holy book Shaar Ruach Hakoadesh (The Gate of Divine Inspiration) is dedicated to “yichudim” – unifications, that is systems of Divine and supernal names to contemplate and unite in thought, these would be considered meditations. The Arizal revealed to Rabbi Chaim Vital that doing yichudim was more important and holy than learning Torah. Thus, all the great kabbalists and Chasidic masters, and even some of the other rabbis, were very busy doing yichudim. Rabbi Nachman said (The Life of Our Leader Rabbi Nachman, article 148) that even the great tzadikim who conducted their entire lives, their every act and behavior according with yichudim, he can show them that they know nothing of the way of yichudim, and show them the way. Rabbi Nussun points out (Words of Rabbi Nachman, article 185), that Rabbi Nachman gave people personal rectifications, specific to the root of their soul, and all these instructions were not in the way of the secrets of the yichudim, just practical devotions. Here again we see that even though the terms of meditation were very familiar and fluent to Rabbi Nussun, he specifically does not use them, and on the contrary, he makes it clear that Rabbi Nachman’s main instructions to the people were not of this type. Segment 6 EN: Also in regard to the Kavanos of the Arizal for the prayers, even for most of those that Rabbi Nachman himself told to study them, he instructed them not to actually do them, only those who had reached the level of understanding that these kavanoas were second nature to them as they were actually living them in reality, and these kavanos were for them the simple meaning, only for such people Rabbi Nachman allowed to actually practice doing them (Words of Rabbi Nachman, article 75).[149] Further on, you will see that even Rabbi Nachman himself chose to engage in pure heartfelt prayer. Segment 7 EN: Further, Rabbi Nachman wrote explicitly about ascending into the “World of Thought”, in Likutay Moharan, Torah-teaching 234, he writes that, “This is called the ascent of the worlds, because thought is extremely high, and whoever desires to enter the World of Thought must be silent, and even if he speaks then a proper word, he will lose the thought, because the thought is an extremely high matter, that even a proper utterance will ruin (it), and this is the aspect of (Minuchos 29), ‘Silence! Thus has risen in the thought!,” for to ascend to the thought it is necessary to be silent, and even if one will be silent and not speak at all, even still there are many confusions which confuse the thought and prevent it, and what is needed for this is purity of thought, and this is through recounting stories of tzadikim, see there.” Segment 8 EN: Thus, we find places where Rabbi Nachman spoke directly about methodology of meditation and attaining a meditative mind set. This does not seem to be the case with regard to his instructions on prayer and hisbodidus. Segment 9 EN: In The Life of Our Leader Rabbi Nachman (article 239), “One time a youngster asked Rabbi Nachman how to do hisbodidus, and Rabbi Nachman taught him how to say before Hashem Yisburach, ‘Master of the World have mercy on me etc. because is it possible that I should pass my days with such vanity, can it be that for this I was created?!’ Afterwards, at some point of time, this person stood behind the wall of Rabbainu o.b.m., and he hear Rabbainu himself pouring out his heart before Hashem Yisburach with words like these.” Segment 10 EN: In The Life of our Leader Rabbi Nachman (Chayay Moharan 441) it is taught: Once Rabbainu o.b.m. spoke of the necessity to engage copiously in reciting Psalms, and entreaties, and supplications, and hisbodidus etc. So the Rav, Rabbi Yudel o.b.m. asked him, “How does one get heart? (i.e. how does one merit that this verbiage will be with arousal of the heart).” Rabbainu o.b.m. answered him, “Tell me, by which tzadik have you received arousal of the heart, the main thing is the saying with the mouth.” I.e. to abound in words of entreaties and supplications with the mouth, and the arousal of the heart will come of itself (see The Words of Rabbi Nachman, article 75).” This shows very clearly that Rabbainu did not intend for one’s main hisbodidus to be an exercise of meditation, rather a session of ardent and profuse verbal expression of prayer in which all ascensions would come of their own accord, not through directly grasping them or their invocation. Also, in the The Words of Rabbi Nachman (article 75) Rabbainu made it very clear that the main kavana – intention and focus – of the prayer should be just to understand the simple straightforward meaning of the words and to hear them well, and definitely not to engage in Kabalistic schemes and intentions. Also, in all these places and many more (see e.g. The Words of Rabbi Nachman article 74), the main direction seems to be a striving for more passionate prayer, and not necessarily to be trying to achieve higher consciousness. Rabbainu did instruct (Words of Rabbi Nachman 232) once “To have two hours of hisbodidus a day, one hour as a preparatory session, to go and yearn and prepare himself to speak, and to arrange his heart for such, and then to speak for one hour.” This preparatory hour can be taken to be even a meditation, however the purpose and the activity of the main hour of hisbodidus is simply: to speak. “Even though it is possible to do hisbodidus with thought[150], but the main thing is the speaking.” And Rabbainu said, “The main thing is the talking, because through talking it is possible to conquer everything and win all the battles[151].” Segment 11 EN: Similarly, Rabbainu said his main thing was emuna – faith (which is primarily based upon speech, Likutay Moharan II 46) , which even though it is the lowest Sefirah, whereas the Sefiros of thought (ChaBaD – Chuchmuh – wisdom, Beena – understanding, and Daas – realization of knowledge) are on the top, through faith one merits and attains the absolute highest attribute of Kessehr – Crown, which is “ratzon” – will and desire even to an infinite extent. Segment 12 EN: So in conclusion, it seems clear that the primary hisbodidus of Rabbi Nachman was not meant to be an exercise of meditation, just time spent alone in seclusion conversing with G-d Almighty. Meditation is important and should even be used to prepare for hisbodidus, and when meditating it is necessary to be completely silent. However, hisbodidus is definitely included in the broader sense of the word meditation, as it is definitively a state of mind. Rabbainu revealed some of the physical criteria which facilitate successful hisbodidus, such as going out somewhere no one goes, and at a time when everyone is asleep, but ultimately one can do hisbodidus even when surrounded by a tumultuous crowd, as Rabbainu said of himself (Chayay Moharan – The Life of Our Leader Rabbi Nachman, article 241): “When do I have hisbodidus?” and he said, that at the time when everyone is standing around him and he sits in their midst, then he has hisbodidus.”[152] Segment 13 EN: Na Nach Nachma Nachman MayUman # Holy Yearning Soul Factory URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/41/ Holy Yearning Soul Factory התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/41 Segment 1 EN: There is a Breslov tradition that one of the ways we can bring the final redemption is by utilizing a devotion Rabbainu promoted and of which Rabbainu revealed awesome secrets. This is the devotion of expressing yearning and longing for Hashem Yisburach and everything holy. Rabbainu revealed (Likutay Moharan, Torah-teaching 31[153]) that when one yearns for something he creates a soul bikoach (-potential, dormant) and by expressing the yearning verbally that soul is brought into the world bifoa'el (-actual, working). The soul created is in the form of the yearning that created it, if the yearning was holy, then a holy soul will now be set out into the world and attach itself to someone and motivate that person to holiness, and if G"f the yearning was for something not holy, likewise, a soul will go out etc.. The most ruthless evil criminal may be impervious and impregnable to any treatment or conditioning, but can be breached and overtaken by a soul created by a simple expression of holy yearning. Segment 2 EN: Unfortunately, too many people are expressing their desires for the pleasures of the flesh, sending out terrible persuasions to remain enslaved to the emptiness of this physical world, whereas with regard to good deeds and holiness, even when people do some amazing kindnesses or reach and accomplish new heights in purity of mind and spirit, they do not moan, rave, and extol excitingly about it, and the feat remains a nice plateau without being given the ability to spread its wings and bring the whole world around to its attainment, or to motivate others to reach even greater heights. Segment 3 EN: Thus we find in the Story of Ancient Times of A Lost Princess, the princess alluding to the Shechina – the Divine Presence, tells the second to the king, "It is impossible for you to take me out, unless you choose for yourself a place and remain there for a full year, and all that year you must long for me that you should take me out, and whenever you have free time, you must only long, desire, and hope to take me out." Segment 4 EN: Take two minutes every day, devoted solely to speaking out your love, yearning, longing, need, and desire for Hashem Yisburach and everything holy. Set an alarm clock so that you don't pass it up, give yourself an extra minute to first say: Segment 5 EN: Lishaim (for the sake of) Yeechued (unifying) Koodshu Breech Hoo (Hashem Yisburach) OoShicheentay (with His Divine Presence), bidicheeloo (with fear/awe) ooricheemoo (and with love), ooricheemoo (and with love) oodicheeloo (and with fear/awe), li-yachaid (to unify) shaim (the name) Yud Kay (Y"H) bi (with) Vuv Kay (V"H), bishaim (in the name of) kul (all of) Yisroel (Israel); Hereby, I bind myself to all the true tzadikim of our generation, and to all the true tzadikim dwellers of the dust, holy ones who are in the earth, and specifically to Rabbainu Hakadoash (our holy Rebbe), tzadik foundation of the world, N'achal (stream) N'oavaya (gushing) M'ikor (source) Ch'uchmu (wisdom) [acronym Nachman], Rabbainu Na Nach Nachma Nachman MayUman in my desires, yearning, longing, thought, speech, and actions, so that they be desirous and meritorious before Hashem Yisburach, and so that the expressed yearning create souls bikoach and bifoaal which go out and arouse holy yearning in others. With love for all my fellow Jews as we are commanded to love one another as ourselves. Segment 6 EN: "Veehee (and may) noa'am (the pleasantness of) Adoan"ai (Hashem) Eloahainoo (our Gd) ulainoo (be upon us), oomaasay yudainoo (and the work of our hands) koaninuh ulainoo (be established for us), oomaasay yudainoo (and the work of our hands) koaninaihoo (be established) [Psalms 90:17]." Segment 7 EN: And now/then let loose, and start pumping holy souls into the world. Segment 8 EN: Na Nach Nachma Nachman MayUman Segment 9 EN: Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Segment 10 EN: Rabbi Nachman Segment 11 EN: Breslov Segment 12 EN: Who He Was and What He Said Segment 13 EN: Dedicated in loving memory Segment 14 EN: my grandparents: Segment 15 EN: Yaakov Tzvi and Chasha Hochman Segment 16 EN: (24 Cheshvon, 5753; 11 Ellul, 5756) Segment 17 EN: Moshe Menachem Mendel and Shprintza Weinberg Segment 18 EN: (22 Tishray 5763; 23 Eyar 5752) Segment 19 EN: ___________________________________ Segment 20 EN: Lihavdil bain chaim lichaim Segment 21 EN: May Hashem Yisburach bless profusely their offspring, Segment 22 EN: my distinguished beloved parents Segment 23 EN: Rabbi Moshe and Chava Bracha Hochman Segment 24 EN: and all my siblings: Segment 25 EN: Rena, Chaya Leah, Ayala Hinda, Sara Atara, Yitzchok Matisyahu, Aviva Rochel, Devora, Bas Sheva Rosa, Yosef Noach, Rivka Rus, Yisroel Meir. Segment 26 EN: __________________________________ Segment 27 HE: 2019 - תש"פ Segment 28 EN: Table of Contents Segment 29 EN: 1. Approbation of Rabbi Moshe Feinstein 4 Segment 30 EN: 2. Famous Powerful Quotations and Teachings Segment 31 EN: of Rabbi Nachman of Breslov 5 Segment 32 EN: 3. The Tzadik 20 Segment 33 EN: 4. Rabbi Nachman said of himself 23 Segment 34 EN: 5. Coming to the holy tomb of Rabbi Nachman Segment 35 EN: especially for Rosh Hashana (Jewish New Years) 24 Segment 36 EN: 6. Rabbi Nachman of Breslov: Who he was 27 Segment 37 EN: 7. The Petek 29 Segment 38 EN: 8. What is Na Nach Nachma Nachman MeUman? 31 Segment 39 EN: 9. More quotations from Rabbi Yisroel Dov Odesser 34 Segment 40 EN: 10. Map of Directions to the Holy Tomb of Saba Yisroel 36 Segment 41 EN: 11. Comprehensive “General Rectification” - Segment 42 EN: Teekoon Haklallee – transliteration 37 Segment 43 EN: 12. Short Prayer 52 Segment 44 EN: Na Nach Nachma Nachman MeUman Segment 45 EN: Rabbi Moshe Feinstein was the leading most venerable sage of the Orthodox Jewish World. Although he was known to help many people with approbations, this approbation is phenomenal in that it explicitly mentions the wondrous Petek, and it specifically attests to Rabbi Yisroel Dov Odesser's mastery in Kabballah. Rabbi Moshe Feinstein strongly avoided any dealing with Kabbalah his whole life, and if he simply wanted to put in a good word to help out, there was no reason for him to break his lifelong practice of shirking away from any mention of the Kabbalah. The reality however is quite the contrary, Rabbi Feinstein upon meeting personally with Rabbi Odesser, was completely blown away and spoke with him at great length, even though he was very sick and old and had stopped speaking to visitors. Rabbi Feinstein asked Rabbi Odesser for a blessing, and extended to him his full service in helping him get in touch with some powerful contacts. There's a great deal more to this fascinating story, but I must suffice with this for now. Segment 46 EN: Famous Powerful Quotations and Teachings of Rabbi Nachman Segment 47 EN: 1. It's not enough to believe in G-d and His Tzadikim, you also must believe in yourself. Segment 48 EN: [Words of Rabbi Nachman 140; Likutay Halachos, Laws of an Object Deposited for Safekeeping and Watchmen 5:7; Laws of the First of the Month 7:35; Outpouring of the Soul 92] Segment 49 EN: 2. It is forbidden to be old – neither an old saint or an old devotee, being old is not good. One should always start living and do good deeds as if it is his/her first time. Elders of Holiness constantly lengthen their days expanding their consciousness with fear of Heaven. In this way they reveal and draw the Divine Will making it clear that the world is governed completely by Divine Providence, thus nullifying all the philosophers and scientists, their philosophies and wisdoms. Giving charity helps to open these gates of renewal and Divine Desire (The converse also holds true; leaders and rabbis who do not actively renew their devotions to G-d with new excitement, knowledge, intensity, and desire, cause the Holy Faith to be shrouded in the darkness, gloom, and depression of philosophy and science). Segment 50 EN: [Likutay Moharan 60; Likutay Halachos, Laws of Tefilin 5:5; Likutay Aitzoas, Fear and Devotion 25] Segment 51 EN: 3. When a person knows that everything that happens to him is for the best, this is a taste of the world to come. Segment 52 EN: [Likutay Moharan 4] Segment 53 EN: 4. The main job of a Jew is to wake up for midnight (which is 6 hours after nightfall). [Words of Rabbi Nachman 301] Segment 54 EN: 5. Know that the primary essence of exile is only our lack of belief. [Likutay Moharan 7] Segment 55 EN: 6. Gan Ayden (Garden of Eden - heaven) and Gi'henom (hell) are literally in this world. [Likutay Moharan 22] Segment 56 EN: 7. A Jewish person needs to always look at the wisdom within everything in order that it will enlighten him so that he can come close to G-d through each thing. Because this wisdom is a great light and it will enlighten all his ways. Segment 57 EN: [Likutay Moharan 1] Segment 58 EN: 8. All the deficiencies are in reality only deficiencies of 'daas' (realization of knowledge), as the Talmud revealed, if one has daas he has everything, and if one does not have daas, he has nothing. [Likutay Moharan 21] Segment 59 EN: 9. Everybody says there is this world and the coming world. Behold, the coming world -- we believe that the coming world exists; perhaps this world also exists in some world, because here it looks like hell, for everybody is full of great afflictions all the time, and he (Rabbi Nachman) said that this world does not exist at all. [Likutay Moharan vol. 2, 119] Segment 60 EN: 10. Know! You need to judge every person favorably, even someone who is completely wicked, you need to search and find any little bit of good. By finding in him a little good and judging him favorably you actually bring him over to the side of merit and you can return him in teshuva (-repentance). Segment 61 EN: [Likutay Moharan 282] Segment 62 EN: 11. A person also needs to find in himself a little bit of good. Because no matter how low a person is, how can it be that he didn’t do one good thing in his entire life? Segment 63 EN: [Likutay Moharan 282] Segment 64 EN: 12. Every single Jew has a point in them that is uniquely precious. And it is with this point that he bestows upon, enlightens, and arouses the heart of others. We all need to accept this arousal and this unique point from each other. As it says, “And they receive one from another” (Isaiah 3). Segment 65 EN: [Likutay Moharan 34] Segment 66 EN: 13. Every single Jew has in him a portion of G-d above. Segment 67 EN: [Likutay Moharan 35] Segment 68 EN: 14. Every single Jew is a portion of G-d above, and the essence of G-dliness is in the heart. This G-dliness, which resides in the heart of a Jewish person, is infinite, for the light of its flame reaches infinity, that is, his yearnings and desires are without end or limit. Segment 69 EN: [Likutay Moharan 49] Segment 70 EN: 15. Just as G-d constricted His infinite light in creating the world, for due to the greatness of the light there was no room for creation, so too a person needs to constrict the infinite light of his heart in order to serve G-d in measure and in steps, for if the light would remain unconstricted it would be impossible to serve Him. So it turns out, that this “constriction” of light, of both good and bad desires, actually makes room for its own “revelation.” [Likutay Moharan 49] Segment 71 EN: 16. There are two concealments. When Hashem is hidden in one concealment, it is certainly very hard to find Him, but nevertheless, since it is only one concealment a person is able to exert himself and search until he finds Him, for at least he knows that Hashem is hidden. However, when Hashem is hidden in a concealment within a concealment, that is, the concealment itself is hidden from the person, in other words, he has no idea that Hashem is hidden from him, then it is extremely difficult to find Him, for he doesn’t even know that Hashem is hidden. (In this atmosphere the Kingdom of Evil prevails, encouraging people to covet and desire to amass and accumulate possessions). Even still certainly G-d is there giving life and sustenance, and when one reads aloud the Torah, which is in fact a composition of the Names of G-d, he is calling G-d to reveal Himself, and all layers of concealment are transformed to be the most profound and intimate presence of G-d! Segment 72 EN: [Likutay Moharan 56] Segment 73 EN: 17. There is no despair in the world whatsoever! Segment 74 EN: [Likutay Moharan vol. 2, 78] Segment 75 EN: 18. Wherever a person is, even in the depth of defilement and filth, G-d can be found, even in the lowest places it is G-d who is sustaining everything with the letters of the Torah. However, due to the impurity, the Torah there must be of the most secret and esoteric. Even still, when one holds on to the belief in G-d, and screams out to Him, “Where is my holiness?!” He reveals the signs of G-d, and gains profound G-d Knowledge. [Likutay Moharan vol. 2, 12] Segment 76 EN: 19. A person must know that “G-d's glory fills the entire world” (Isiah 6), and “There is no place void of Him” (Tikunay Zohar), and “He fills all worlds and surrounds all worlds” (Zohar)… even in the most defiled places there is G-dliness, for He gives life to everything as it says, “And you give life to everything” (Nechemia 9). So even if a person is stuck in the lowest of places, he cannot excuse himself and say, “I cannot serve Hashem here because of all the thickness and materialism that attacks me always,” for even there you can find Him and cling to Him and do complete teshuva (-repentance), “For it is not far from you” (Devarim 30), only that in this place there are many garments.” [Likutay Moharan 33] Segment 77 EN: 20. This is the Tikun Haklali, the general rectification. Whoever destroys his sexual impulse, it will be easy for him to get rid of his other evil desires. For all other impulses stem from this one. [Likutay Moharan 36] Segment 78 EN: 21. Whoever breaks free from the lust for food can become a miracle worker. But someone who is stuck in this desire it is a sign that he is a liar. Even a Tzaddik who already freed himself from all desires and then falls back into the desire for food, it must be that something false left his mouth. It also shows that there is judgment upon him from above, and it is a sign of poverty. [Likutay Moharan 47] Segment 79 EN: 22. If you believe that you can damage, then believe that you can rectify! [Likutay Moharan vol. 2, 112] Segment 80 EN: 23. It is a great good deed (mitzva) to be happy always. Segment 81 EN: [Likutay Moharan vol. 2, 24] Segment 82 EN: 24. Sadness is very very damaging. Sadness is from the “other side” (i.e. realm of evil). [Likutay Moharan vol. 2, 48] Segment 83 EN: 25. Man has to pass through in this world on a very very narrow bridge, and the principle and main thing is not fear whatsoever. [Likutay Moharan vol. 2, 48] Segment 84 EN: 26. When one enters the devotion of G-d, he must be obstinate and hold himself up no matter how he much he's thrown down. [Likutay Moharan vol. 2, 48] Segment 85 EN: 27. When a person is right at the door, the very threshold of entering real holiness, the “other side” (i.e. evil) goes all out with terrible intensity to overpower him, confusing and confounding him. Know this well to be strong and do whatever it takes to break through. [Likutay Moharan vol. 2, 48] Segment 86 EN: 28. Know that every movement and extraction that you remove and move every time, even the slightest amount, from the physicality to the devotion of the Blessed One, all of these gather and join and bind and come to your aid in time of need. Segment 87 EN: [Likutay Moharan vol. 2, 48] Segment 88 EN: 29. One should go with the practice of seeking and searching and finding in one's self any merit, any good point, and with the small good that one finds in himself, one should be happy and strengthen himself, and not leave his place even if he fell to what he fell G-d forbid, even still he should strengthen himself in the tiny miniscule good that he still finds in himself, until he will merit to return through this to the Blessed G-d, and all his sins will be turned into merits. Segment 89 EN: [Likutay Moharan vol. 2, 48] Segment 90 EN: 30. When a person enters into service of Hashem and sees it is so hard for him, and it seems as if they are distancing him from above and not allowing him at all to enter, he should know that all this feeling of being “distanced” is truthfully only his being “drawn near.” He must remain very very strong not to be discouraged even if many years of hard work go by and he still feels that he is very far and that he didn’t even begin to enter into the gates of holiness, for he sees that he is full of materialism, evil thoughts and the like, and every time he tries to do something holy it is so hard for him and all his crying and pleading with G-d seems to be going to waste… On all this he needs great courage not to pay attention to these delusions at all. Because all this “distancing,” in truth, is only his “drawing near,” and all the great tzaddikim had to go through this kind of experience before they reached their level. [Likutay Moharan vol. 2, 48] Segment 91 EN: 31. You need to have great stubbornness in the service of Hashem. [Likutay Moharan vol. 2, 48] Segment 92 EN: 32. You need to greatly encourage yourself in His service as much as you can, even if you are the way you are, you should rely on His abundantly great mercy which is beyond limit, for certainly He will not forsake you, no matter how badly you’ve acted. The past doesn’t exist. The main thing is that from now on you honestly resolve not to do it again. Segment 93 EN: [Likutay Moharan vol. 2, 49] Segment 94 EN: 33. The main thing is to be happy always, and one should make himself happy however possible, usually this is only attainable though foolish things, to act as if he is crazy and do silly funny things or to jump around and dance, in order to come to happiness which is a very great thing. Segment 95 EN: [Life of Rabbi Nachman 593; Likutay Moharan vol. 2, 48] Segment 96 EN: 34. When a person falls from his level he should know that it’s Heaven-sent, because going down is needed in order to go up, therefore he fell, in order that he arouses himself more to come close to Hashem. Whenever a person rises from one level to the next, it necessitates that he first has a descent before the ascent. Because the purpose of any descent is always in order to ascend. Segment 97 EN: [Likutay Moharan 261] Segment 98 EN: 35. There is a lot to talk about here (in the above topic). Because each person who fell to the place where he fell thinks that these words weren’t spoken for him, for he imagines that these ideas are only for great people who are always climbing from one level to the next. But truthfully, you should know and believe, that all these words were also said concerning the smallest of the small and the worst of the worst, for Hashem is forever good to all. [Likutay Aitzoas, hischazkus-encouragement 5, based on Likutay Moharan 22:11] Segment 99 EN: 36. It is a great thing for a person to still have an evil inclination because then he is able to serve Hashem with the evil inclination itself. That is, to take all of the fire in his heart and channel it towards service of Hashem. For example, to pray with fiery passion of the heart, etc. For, if there is no evil inclination in a person, his service cannot be complete. Segment 100 EN: [Likutay Moharan vol. 2, 49] Segment 101 EN: 37. It is good to set aside a specific time everyday to be heartbroken and to speak out all one's problems before G-d (especially at midnight – 6 hours after nightfall), but the rest of the day be only happy. [Likutay Moharan vol. 2, 34] Segment 102 EN: 38. The essential joy comes from good deeds. Segment 103 EN: [Likutay Moharan 30:5] Segment 104 EN: 39. Hisbodidus (personal private prayer and conversation with G-d) is a virtue of great height and magnitude more than everything. I.e to set a time, at least an hour (Saba said, an hour on the clock) or more, to be alone in seclusion in a room or field, and express himself to his Creator, with argumentation and justification, with words of favor, good will, and appeasement. To ask and plead before the Blessed G-d, that He should draw him to His devotion in truth. This prayer and conversation should be in one's vernacular. Segment 105 EN: [Likutay Moharan vol. 2, 25. Segment 106 EN: The holy book of Outpouring of the Soul is dedicated to this subject] Segment 107 EN: 40. A person needs to scream to his Father In Heaven with a powerful voice from the depths of his heart. Then G-d will listen to his voice and turn to his outcry. And it could be that from this act itself, all doubts and obstacles that are keeping him back from true service of Hashem will fall from him and be completely nullified. [Likutay Moharan vol. 2, 46] Segment 108 EN: 41. Know that it’s not enough to have yearnings [for G-d] in the heart alone, for a person needs to bring all his yearnings out into words. [Likutay Moharan 31] Segment 109 EN: 42. When a person has a yearning for something and he brings it out into words, a soul is created. This soul flies in the air and reaches another person thereby awakening in him too a yearning. [Likutay Moharan 31] Segment 110 EN: 43. Behold! Precious is the sigh (called ‘krechtz’) from a Jewish person. [Likutay Moharan 8] Segment 111 EN: 44. When one prays with all his energy as in “my entire essence speaks…” (Tehilim 35), the energy (coa’ach) that he inserts into the words are the 28 (coa’ach) letters which the world was created with. The 10 sayings of creation receive their energy from these 28 letters. The words that come out of this person's mouth are then actually the words of Hashem, as in the verse “I will place my words in your mouth” (Isaiah 51). [Likutay Moharan 48] Segment 112 EN: 45. Prayer depends on the heart. A person should put all of his heart into it, so that it shouldn’t be in the aspect of “With their lips they honor me but their hearts are far from me (Isaiah 29).” [Likutay Moharan 49] Segment 113 EN: 46. Someone who wants to merit to do teshuva (repentance) should make it a practice to say Tehillim (-Psalms). Segment 114 EN: [Likutay Moharan vol. 2, 73] Segment 115 EN: 47. A person should find himself within the words of Psalms. Tehillim (-Psalms) was written with Divine Inspiration and includes within it each individual’s personal struggle, whatever he may be going through at any given time. Segment 116 EN: [Likutay Moharan vol. 2, 125, Outpouring of the Soul 1] Segment 117 EN: 48. Rabbi Nachman revealed that saying the following ten chapters of Psalms together serves as a Teekoon Klalee – a general rectification: Segment 118 EN: 16, 32, 41, 42, 59, 77, 90, 105, 137, 150. Segment 119 EN: [Likutay Moharan vol. 1, 205; vol. 2, 92; Sefer Hameedoas, Nocturnal Emission 5, Words of Rabbi Nachman 141; Life of Rabbi Nachman 59, 162, 184, 225. “General Rectification” - Likutay Moharan 29]. Segment 120 EN: Many Jews say these every day. Segment 121 EN: 49. “Even when people are serving idolatry, nevertheless, deep down, they are all submissive to G-d and serving Him, only it is taking place in a greatly concealed realm.” Segment 122 EN: [Likutay Moharan 56] Segment 123 EN: 50. Immersion in a mikvah redeems a person from all hardships, and purifies from all impurities and from all sins, for the mikvah draws down extremely lofty awareness and supernal kindness and compassion. [Likutay Moharan 56] Segment 124 EN: 51. Philosophies and intellectual wisdoms are not needed at all. Only pure and simple faith. Sophistication can greatly damage a person. Devotion to G-d is not even with real wisdom, only with pure and simple faith! It is even necessary in the devotion to G-d, to act and do things that appear foolish or silly, as it says in Proverbs (5) “in his love he constantly errs foolishly,” even to roll in all types of mud and mire for the service of G-d and His blessed commandments, even just for a nuance of fulfillment of the Divine Will, to bring our Father in Heaven nachas (enjoyment). Through this one merits to understand the most hidden ways of G-d – even why bad things are brought upon the righteous and the wicked enjoy privileges. One is granted to unrestricted access to G-d's treasure houses. [Likutay Moharan vol. 2, 78, also see the Legendary Tale of the Sophisticate and the Simpleton] Segment 125 EN: 52. The greatest wisdom of all wisdoms is not to be wise at all, rather to be pure and honest with simplicity. Segment 126 EN: [Likutay Moharan vol. 2, 44] Segment 127 EN: 53. A person shouldn’t take upon himself added stringencies, as our Rabbis taught ‘The Torah was not given to angels.’ Stringencies can make one fall from the service of Hashem. Rabbi Nachman testified on himself that he himself had no stringencies, not even regarding Passover (where the Code of Law recommends stringencies). [Likutay Moharan vol. 2, 44] Segment 128 EN: 54. It is incumbent upon every single Jew to study Halacha (-Jewish law) every day without allowing a single day to pass without it. Even if he is held back for he didn’t have time, he should study at least one section of “Shulchan Aruch” no matter which one, even if it is not in the place he is holding during his usual order of studies. For a Jew must learn at least some law in Shulchan Aruch every single day, all the days of his life. If he is not held back due to extraneous circumstances, he should have a set study in Shulchan Aruch each and every day, in order, from the beginning to the end. When he finishes he should go back and do it again. In this way he should accustom himself his entire life. For it is a very very great fixing of the soul. [Words of Rabbi Nachman 29] Segment 129 EN: 55. When there are harsh judgments on the Jewish People G-d forbid, through dancing and clapping one's hands, the judgments are sweetened. [Likutay Moharan 10] Segment 130 EN: 56. When one sings the words of prayer and the song resonates with great clarity and purity, he dresses the Shechina (Divine Presence) with luminous clothing in the colors of the rainbow. This appeases the Divine wrath. Segment 131 EN: [Likutay Moharan 42] Segment 132 EN: 57. When we clap our hands during prayer it awakens the 28 letters that the world was created with, which parallel the 28 joints in the hands. The air that is expelled, dispels and banishes the impure atmosphere of the lands of the nations, and the air that is drawn in, welcomes and ushers in the pure atmosphere of the Land of Israel. [Likutay Moharan 44] Segment 133 EN: 58. It is a great thing to hear music from a holy person playing on an instrument for the sake of Heaven. Because through this, false fantasies are dismissed, the spirit of depression is dispelled, and the person merits happiness. Through this the memory is preserved, that is, the memory of the World to Come, and a person is able to understand the hints that Hashem is constantly hinting to him everyday. Furthermore, through this a person can reach the level of the spirit of prophecy and divine inspiration, and he will be able to pour out his heart like water before Hashem. [Likutay Moharan 54] Segment 134 EN: 59. The Blessed Holy One constantly constricts His G-dliness from utmost infinity to the most finite center point of this physical world, and He sends to each person; thought, speech, and deed, according to the person and according to the time and place. He enclothes within the thought; speech and deed, hints, in order to bring the person close to His service. Therefore, a person needs to delve his mind into this and expand his consciousness in order to understand what the hints are in their details which Hashem is sending to him in the thoughts, words, and deeds of this day according to the specific circumstances he finds himself in. In business or work, and in everything that Hashem sends to him each day, he needs to delve and expand his mind in it, in order to understand the hints of Hashem. [Likutay Moharan 54] Segment 135 EN: 60. When a Jew turns to G-d to speak to Him in a personal fashion, G-d so to speak drops everything to give this Jew His complete attention. Thus if G-d forbid there was a bad decree being enacted, it will be postponed or abolished. Segment 136 EN: [Words of Rabbi Nachman 70, Adir Bamurom 242-3] Segment 137 EN: 61. You need to know that just as evil arrogance is a very bad character trait, so too a person needs to have holy arrogance. Because it is impossible to come to the true tzaddikim or to draw near to holiness without arrogance, as our rabbis taught (Ethics of Our Father), “Be bold as a leopard.” Segment 138 EN: [Likutay Moharan 22:11] Segment 139 EN: 62. A person needs holy arrogance, holy chutzpah. He should be bold as a leopard against the people who are preventing him and mocking him. He shouldn’t subjugate himself before them, and he shouldn’t be embarrassed in front of them at all. Even though it seems that they are tzaddikim and they are better than him, and even if it is true that they are better than him, even so, since his intentions are for Heaven, and they want to confuse him, and block him from the path of life, he needs to strengthen himself with holy arrogance against them. And even against one's own Rabbi, a person needs this boldness, in order to be strong to say whatever he needs to and not be embarrassed. On this it is said, “a timid person cannot be a learned person.” [Likutay Moharan 271] Segment 140 EN: 63. Anyone who wants to enter into the service of Hashem, the only way possible is to be like Avraham who considered himself to be the only one in the world. That is, he should not pay attention to anyone who is preventing him from coming close to Hashem, whether it be his father, mother, in-laws, wife, children, etc. or anyone else in the world who mocks him and tries to prevent him from serving Hashem. He should not pay attention to them at all, rather he should follow the verse “Avraham was one” (Yichezkel 32) As if he is the only one in the world. Segment 141 EN: [Likutay Moharan vol. 2, an addendum after the introduction] Segment 142 EN: The Tzadik (Saint) Segment 143 EN: 64. Rebbe Nachman would often tell his students about the great level that he reached in order to get them jealous and inspire them to serve Hashem like he did. One time someone responded to him, “Who can possibly reach the level of the Tzaddkim like yourself, certainly you were all created with really great souls.” Rebbe Nachman answered him in a stringent manner; “This is the main problem with you all, that you think the greatness of the Tzaddikim are due to their high level of soul, that is not true, every single person can reach my level and be exactly like me. It all depends on effort and honest work.” [Words of Rabbi Nachman 165] Segment 144 EN: 65. The world says that a person doesn’t need to seek greatness. I say that you must certainly seek greatness. Investigate and seek out only the greatest Tzaddik. Segment 145 EN: [Words of Rabbi Nachman 51] Segment 146 EN: 66. Conceptions of G-dliness are only possible to grasp through many constrictions. Therefore, a person should search very much for a proper teacher who is able to explain things and make these lofty concepts understandable, for this, a person needs a tremendously great teacher who is able to explain such lofty concepts on a simple level enabling small-minded people to understand. The smaller a person is and the further away from Hashem he is, the greater teacher he must find, just as the sicker a person is the greater the doctor he needs. Much prayer is needed to find a teacher like this, but one must never lose resolve and settle for mediocrity. Segment 147 EN: [Likutay Moharan 30] Segment 148 EN: 67. A Rav must have in him the two powers that there are in the Torah, that is, “a drug of life and a drug of death” (Yoma 72), in order that it will be possible for those who come close to him to receive according to their own will, as in the Torah “the righteous will walk and the wicked will stumble” (Hosea 14). If he yearns for true service of Hashem he can receive from the Rav a straight path to serve Hashem, but if his heart isn’t pure, he can also find in the Rav something impure and be led completely astray. There are those who connect to the Tzaddik and become complete apostates. [Likutay Moharan 31] Segment 149 EN: 68. Every Tzaddik needs to be both; well versed in Torah and full of good deeds, for if he is not learned, our sages say, “an unlearned person cannot be a chassid.” But a person only learned, isn’t anything, for it is possible to be a very educated and studious person and remain completely wicked, for “If he is not worthy it will be a drug of death” (Talmud Yoma 42b). Torah without good deeds is not only insignificant - it is detrimental. [Likutay Moharan 31] Segment 150 EN: 69. Since the evil forces see that the Jewish people are very very close to the end (to the messiah), and there are Jews nowadays who have tremendous yearning and passion for spirituality and G-dliness, such a thing that has never occurred in past generations, so the evil forces insert arguments between the tzaddikim, and they establish in the world many false leaders, and even between true tzaddikim the evil forces cause great arguments, until no one knows where truth can be found. Therefore, a person needs to plead very much from Hashem to merit to recognize and come close to the true Tzaddik. [Likutay Moharan vol. 2, 44] Segment 151 EN: Rabbi Nachman said of himself: Segment 152 EN: 70. “A chidoosh (novelty) like me never existed in the world.” [Life of Rabbi Nachman 247] Segment 153 EN: 71. “I am a river that purifies all stains.” Segment 154 EN: [Life of Rabbi Nachman 332] Segment 155 EN: 72. “I am a beautiful and wondrous tree with great awesome branches, but below I am set firmly in the ground.” Segment 156 EN: [Life of Rabbi Nachman 245] Segment 157 EN: 73. “How could they not oppose me, for I walk a new path, one that no man has ever walked before, nor any creature since the time the Torah was received. Even though it is a very old path, nevertheless it is completely new.” Segment 158 EN: [Life of Rabbi Nachman 392] Segment 159 EN: 74. “There are those who are against me yet they don’t even know me at all. This is as it says in the Zohar, when the Torah states that Pharaoh said to the Egyptians, “Let’s outsmart the Jews.” Could it be that he went to each and every citizen to personally relate this message? Rather he inserted it into their hearts.” [Life of Rabbi Nachman 394] Segment 160 EN: 75. “You should constantly review my teachings until you know them by heart.” [Life of Rabbi Nachman 346] Segment 161 EN: 76. “All my teachings are introductions.” [Words of Rabbi Nachman 200] “My teachings are completely ideational aspects.” [Life of Rabbi Nachman 350] Segment 162 EN: 77. “My fire will burn until the coming of the Messiah.” Segment 163 EN: [Life of Rabbi Nachman 46, 229, 306; The Petek] Segment 164 EN: 78. “The whole world needs me. You (my students) already know how much you need me, however, even all the Tzaddikim need me, for they too need to be benefited. All the nations of the world need me as well.” Segment 165 EN: [Life of Rabbi Nachman 250] Segment 166 EN: 79. Rebbe Nachman said that all of his teachings and sayings are not only for us. Rather, “for those who are here standing with us today and for those who are not here with us today” (Devarim 29:14). In other words, it is for the generations that are yet to come. He spoke to us about this many times and he hinted to us in his words to make it known to the future generations… One time when he told us about passing on everything that happened with us and everything we heard from him to our children, he said this verse with great passion like fiery coals, “You should make known to your children and your childrens' children.” And he said, “Know and believe, if its possible to take one person out of the garbage dump, anyone who holds on to that person will come out as well.” [Words of Rabbi Nachman 209; Life of Rabbi Nachman 225] Segment 167 EN: Coming to the holy Tomb of Rabbi Nachman – especially for Rosh Hashana – the Jewish New Years: Segment 168 EN: 80. Our Rabbi of blessed memory already assured us during his lifetime, and designated two kosher witnesses on this, that when he passes away, when [people] come to his grave and give a penny to charity (*) and say these ten Tehilim/Psalms that we have recorded for remedy for nocturnal emission, Heaven spare us, then our Rabbi himself will span the length and width [of the universe], and will surely save this person. And he said, that he will pull him out of Gehinom/hell by his peyos/sidelocks, even regardless of how that person be, and even regardless of what happened, only from now on he must accept on himself to not return to his wicked ways Heaven forbid. And the night before he passed away, he said: "What do you have to worry about, since I go before you; and if the souls who did not know me at all, look forward to my tikunim/remedies, all the more so [should] you" etc. (And likewise even those who were not privileged to know our Rabbi of blessed memory during his lifetime, when they come to his holy grave and rely on him and learn his holy books and accustom themselves to walk in his holy ways that are mentioned in his holy books, surely they have on what to rely. Fortunate are they! Fortunate is their portion! "And none of them that take refuge in Him shall be desolate" [Ps. 34:23], for he already revealed his mind in several terms, explicitly and by hint, that all that he is involved in with us is not only for us, but with "those who are here… and with those who are not here" [Deut. 29:14], as explained further below (see Sichos Haran 209).) (*) Printer's comment [Rabbi Nussun]: I heard from Rabbi Naftali z"l, who was one of the two witnesses who Rabbeinu z"l designated on this matter, i.e. Moreinu Harav Aharon z"l and Harav Rabbi Naftali as mentioned, that Rabeinu z"l said it then in these words: "When they come to my grave and give a penny to charity for my sake (he means, for remembrance of his holy soul, as commonly practiced), ..." and in Yiddish: "in vet gebin apruta tzedaka fun maynit wegin etc"/and will give a penny of charity for me." Segment 169 EN: [Life of Rabbi Nachman 225] Segment 170 EN: 81. Rabbi Nachman said: “My Rosh Hashana is more important than everything. So its wondrous to me, why my followers who do believe in me, so why don't they warn all those that are drawn to me, that they should all be by me for Rosh Hashana, no one is exempt. For my entire matter is just Rosh Hashana. And he (Rabbi Nachman) warned that an announcement should be broadcasted that whom so ever that is inclined to his directives and is close to him, should be by him for Rosh Hashana, no one should be missing. And whomever merits to be by him for Rosh Hashana is befitting to be very very happy. [Life of Rabbi Nachman 403] Segment 171 EN: 82. Eat or don't eat, sleep or don't sleep, pray or don't pray; just make sure to be by me for Rosh Hashana! Segment 172 EN: [Life of Rabbi Nachman 404] Segment 173 EN: 83. My Rosh Hashana is a great novelty. The Blessed G-d knows that this matter isn't an inheritance from my fathers, just the Blessed G-d gave me this as a present, that I know what Rosh Hashana is. Not only all of you are completely contingent on my Rosh Hashana, even the whole entire world is contingent on my Rosh Hashana. [Life of Rabbi Nachman 405] Segment 174 EN: 84. What can I tell you, there is nothing greater than this [to be by Rabbi Nachman's tomb for Rosh Hashana], and if other tzadikim didn't say this, so that's another question (i.e. people have had all types of questions and problems with Rabbi Nachman, so just mark this up as another...). Segment 175 EN: [Life of Rabbi Nachman 126, 220, 406] Segment 176 EN: Rabbi Nachman of Breslov Segment 177 EN: By means of great mercy G-d created the most divine and the utter sublime. G-d shines His light into the souls of Israel and in the reflection of His light we experience and understand Him in every way conceivable [this is the greatest gift, for anything else is secondary]. G-d does this with infinite wisdom granting free choice to the recipients of His goodness to determine that it is in fact G-d's light they are experiencing that is sustaining them. Based on the position of your soul you testify and acclaim G-d. Segment 178 EN: There is a Master of all the souls, this is the Tzadik (righteous one), the Ambassador of G-d (so to speak). Thus our relationship with G-d and our every experience is completely pivoted on the Tzadik. The Tzadik is responsible for building the Kingdom of G-d in the light of G-d as it reflects from all the souls of Israel. The Tzadik guides and uplifts all creation. An individual soul or group of souls can not pay tribute to G-d without acknowledging His Tzadik. We must follow the ways of the Tzadik. When we pay homage to the Tzadik we honor G-d. That is the way G-d chose to create the world for our benefit. Segment 179 EN: Rabbi Nachman of Breslov lived approximately 245 years ago. Rabbi Nachman was born in the house of his great grandfather the Baal Shem Tov (father of Chasidism). Aside from the purity and holiness of his soul which enabled him to have special perception of the divine, his genius allowed him to learn a book by just perusing it in a few moments. Despite these gifts, Rabbi Nachman did not choose to spend his time and energy in kabalistic meditation or the pursuit of wisdom, rather he desired to seek G-d in the most simple and meaningful fashion. He was particularly fired by stories of devotion of the early Chasidim. At a very young age Rabbi Nachman purged his body of all desire, subjugating it to the holy desires of his soul. He delighted in doing abundant common mitzvot. Most important, Rabbi Nachman mastered the prime service of G-d, prayer, especially hisbodidus ['to be alone with G-d', that is to speak to G-d personally, in your own words, knowing that He is paying great attention]. Rabbi Nachman teaches that everything that there is to achieve can be achieved through prayer (more over anything that was achieved without prayer, is lacking). Many Rabbis had previously taught the importance of prayer, Rabbi Nachman established and instilled the ways of prayer in the world. Just as we have now 4 established prayers (shacharis, mincha, mariv, tikun chatzos) when Messiah comes everyone will be praying a 5th prayer, in his own words, known as hisbodidus, as established by Rabbi Nachman. Fortunate are those who begin this practice now. Segment 180 EN: As a result of his great self sacrifice and devotion to G-d, Rabbi Nachman became the Master of all the souls of Israel. Rabbi Nachman saw every soul, from Adam till the coming of the Messiah, and every rectification necessary for every soul, and he addresses each and everyone, without exception, in the holy books which he authored. Segment 181 EN: Anyone who desires to have mercy on himself should study and practice Rabbi Nachman's teachings. The rectification of the world and the final redemption are completely reliant on this. Segment 182 EN: In 1922, a Breslover Hasid, Rabbi Yisroel Dov Odesser o.b.m., known as the Saba, received a Petek (note) from Rabbi Nachman: Segment 183 EN: “Very hard it was for me to descend to you\ my precious student to tell you that I enjoyed\ greatly your service and upon you I said\ my fire will burn until the\ mashiach will come be strong and courageous\ in your service\ Na NaCh NaChMu NaChMuN MEyUMaN\ Segment 184 EN: and with this I shall reveal to you a secret and it is\ full and heaped up from end to end (PTzPTzYH)\ and with strengthening of service you will understand it and a sign\ the 17th of Tamuz they will say that you are not fasting.” Segment 185 EN: Rabbi Nachman signed his name in this unique fashion [1,2,3,4]! The Petek says that the continuation of Rabbi Nachman is through Saba Yisroel. Saba Yisroel's name is not mentioned, because the Petek is for everyone to consider personal. Segment 186 EN: 60 years later, the Saba began to publicize the Petek. Saba said: “If I were to reveal just two words about the Petek, I would annul the free will of the whole world.” “This is a novelty and wonder, the likes of which have never before been seen in this world. The song Na Nach Nachmu Nachmun MayUman fixes everything and heals everything!” “This is only from Rabainu, only a miracle. A signature such as this, no Tzadik ever signed a signature like this: the 'simple, doubled, tripled, quadrupled.' And Rabainu in his lifetime also never signed this way. Only in this Petek – we didn't know – this is found in Likutay Moharan, that the holy Rabainu talks about this Song. He is this Song. But here, he reveals to all the world Na Nach Nachmu Nachmun MayUman. What is now in the world, was never known, we know nothing.” Saba inspired R' Moshe Feinstein zt"l with the Petek, and received from R' Moshe a unique letter of approbation and recommendation. Segment 187 EN: Saba said: “Na Nach Nachmu Nachmun MayUman is a sigoola (object, action, or saying with saving and enhancing powers) for every problem and situation.” “This song is the matter of the redemption.” “Na Nach Nachmu Nachmun MayUman lifts man from absolute descent to absolute ascent.” “Just to say this name Na Nach Nachmu Nachmun MayUman, sweetens all the sufferings and all the judgments, all the sins and all the blasphemy – everything! It transforms everything, happy is the one who believes.” “We have no conception what it is, that we merited, in these generations, to know from this, from a secret like this Na Nach Nachmu Nachmun MayUman. There is a great deal to speak about, but I can not speak!” Segment 188 EN: What is Na Nach Nachmu Nachman Me-Uman? Segment 189 EN: 'Na Nach Nachmu Nachman Me-Uman' is the name of our holy leader Rabbi Nachman of Breslov (1772-1811). Through a note he sent (In 1922) in a miraculous manner to Rabbi Israel Dov Odesser (called 'Saba' or 'Saba Israel'), Rabbi Nachman revealed that his name (meaning his soul and teachings) is the Song that is Single (Na - נ), Doubled (NaCh - נח), Tripled (NaChMu - נחמ), and Quadrupled (NaChMaN - נחמן). Segment 190 EN: Great tzadikim (holy sages) preceding Rabbi Nachman's time spoke of the Song that will be revealed in the future, among them Rabbi Yonason ben Uziel (in his translation of Shir Hashirim – the Song of Songs, in the first verse) and Rabbi Shimon bar Yochai (Master of the Zohar and Tikunay Zohar). These tzadikim explained that before the coming of the Messiah, there will be revealed a song that is Single, Doubled, Tripled, and Quadrupled, and that through this Song the true faith and belief in G-d will be restored in the world as G-d will renew the world in His wondrous ways. All of this will occur before the coming of the Messiah. The Messiah himself will sing this song and redeem the Jewish People and bring the Knowledge of G-d, peace, and compassion to the whole world. Segment 191 EN: Rabbi Nachman of Breslov taught (Likutay Moharan 64) that every Wisdom and Intellect has it's own specific tune and melody. It is from the melody that the wisdom is produced and extended (as can be discerned in Psalms (47) 'sing enlighten'). Even the wisdom of heresy has its own specific tune and melody unique to the wisdom of heresy. Segment 192 EN: [This is what our Sages of the Talmud (Chagiga 15) attributed the deviation of 'Achair' (Elisha, the teacher of Rabbi Meir) stating that it was caused because of Greek melody that was always with him, and that when he would rise from the Torah study hall, books of heresy would fall from his lap, because these two things are dependent on one another. The Greek melody that was always on his mouth was the cause for his having the books of heresy that would fall from his lap, for this particular melody was specific to the heresy that he had.] Segment 193 EN: Also according to the ascending level of the wisdom so too the tune and melody will be of higher distinction. This is true on every level higher and higher even up to the beginning point of all of creation which is called "the start of Emanation," there is nothing higher than it, nothing that exceeds the wisdom that is there, except the "Light of the No Limit ," the wisdom on this level is unfathomable to humans, and so on this exalted level, all wisdoms are a matter of faith. Segment 194 EN: Faith also has a tune and melody specific to faith. Just as we see that even the mistaken faiths of the Worshipers of the Stars and Constellations, each of their faiths has their own song that they sing and conduct in their houses of prayer. As it is with false faith so it is in holiness, every faith has a tune and melody. This unique melody of the above mentioned faith, which is the faith above all wisdoms and faiths in the world, the faith in the Light of the "No Limit" Himself which encompasses all the worlds, this melody is also higher than all the tunes and melodies of the world which are particular to all wisdom and faith. All the tunes and melodies of all the wisdoms come forth from this melody and tune which is higher than all the tunes and melodies of all the wisdoms, for it is the melody associated to the faith in the "Light of No Limit" Himself, which is higher than everything. Segment 195 EN: In the future when all the nations will recognize The Name (G-d) (as it says in Tsifanya 3) and everyone will believe in the Blessed G-d, there will be a fulfillment of the verse (Shir Hashirim – Song of Songs) “come sing from the height of faith,” specifically from the “height of faith” the aspect of the highest faith mentioned above, which is the head (root or source) of all faith as previously explained. This is why the verse says “sing” specifically, it is the tune and the melody associated with this height of faith mentioned above. Segment 196 EN: The aspect of melody of this exalted faith, no one merits except the Tzadik (holy sage) of the generation, who is an aspect of Moshe (Moses), who is on the level of this faith. Segment 197 EN: With this song of the Tzadik, all the souls that fell into heresy of the Vacated Space (where G-d is hidden) are freed. For his song is an aspect of the “height of faith” that is the faith which is higher than everything, this song and faith nullifies all the heresy, and all the tunes are included and nullified within this tune, which is above everything, and from which come forth all the tunes, as previously mentioned. Segment 198 EN: Na Nach Nachmu Nachman Me-Uman is this holy melody that can lift us from our dreary existence to the height of faith and belief in G-d! Segment 199 EN: More quotes from Rabbi Israel (-Saba) about Na Nach Nachmu Nachman MayUman Segment 200 EN: Simply by reciting the name of our leader Rabbi Nachman, just as it signed in the signature on this Petek (note) – Na Nach Nachmu Nachman MeUman - this eases all the troubles and sweetens all the harsh judgments, all the sins and all the falls and all of the heresy of the world. This is enough to destroy the Other Side (the Evil Inclination), to dispel all the darkness, everything, it transforms everything. This is a new power like nothing that was ever before in the world. Segment 201 EN: Na Nach Nachmu Nachman MeUman, this has the power, this opens up all the gates of mercy, all the gates of prayer, all the gates of repentance, all of the Torah. Segment 202 EN: Na Nach Nachmu Nachman MeUman – this is the main point. This contains all of the Redemption, and all of the salvations are included in this name, for the central point of everything is dependent on Rabbi Nachman. Segment 203 EN: This is effective for everyone, on both the general and individual levels. Every person should pray and say verbally: "May the merit of Rabbi Nachman protect us and all the Jewish People, the merit of Na Nach Nachmu Nachman MeUman." Our holy leader Rabbi Nachman, this matter is an entirely new secret, yes. Rabbi Nachman revealed that his name is a Song that is Single, Doubled, Tripled, and Quadrupled – Na Nach Nachmu Nachman MeUman. Segment 204 EN: If one is suffering or there is some sin – immediately say Na Nach Nachmu Nachman MeUman, this already transforms everything. This renews – everything, transforms – to good. Nachman MeUman – this transforms everything. Segment 205 EN: Na Nach Nachma Nachman MayUman! Segment 206 EN: Teekoon Haklallee Segment 207 EN: transliteration Segment 208 EN: The Comprehensive/General Rectification Segment 209 EN: Rabbi Nachman of Breslov Segment 210 EN: NaChMa Segment 211 EN: NaChMaN Segment 212 EN: Me'Uman Segment 213 EN: The Teekoon Haklallee is composed of ten chapters from the Psalms, each one representing one of the ten types of melodies which comprise the Psalms. Optimally one should have in mind, throughout the recital, that these melodies of Tehilim (-Praises of Psalms) liberate the drops of seed which are under captivity of Lilith (-depressing wailing, antithesis of Teheela of Psalms, under the numerical value of 485), with the Divine Kindness and Might invested in the Names, Ai”l Elohi”m, spelled out (=485:) אלף – למד, אלף – למד – הי – יוד – מם. The root of these melodies are inherent in the ten letters (1,2,3,4 =10) of the name of the tzaddik: Na NaCh NaChMa NaChMaN Me'Uman (=485 & 6 inclusives) – נ נח נחמ נחמן מאומן. Segment 214 EN: Transliterator's note: The method used here is not the sophisticated conventional way, rather it is extremely simple and straightforward. There are basically only three rules to keep in mind. Segment 215 EN: 3 rules to reading the phonetics: Segment 216 EN: 1. ch=kh Segment 217 EN: 2. ALL vowels are soft (like: bed, sit, luck. including eh, also at the end of the word) unless they are doubled, like ai, ay, ee, ey, oo, oa, ue, uy Segment 218 EN: 2b. The soft a, is closer to the “a” in “was” and not like in “ran.” Segment 219 EN: 3. aye=eye=iy Segment 220 EN: Teekoon Haklalee Segment 221 EN: Comprehensive “General Rectification” Segment 222 EN: * It is extremely propitious to give (or at least set aside) charity, even one penny, for the merit of Rabbi Nachman, before reciting the Tikun. Segment 223 EN: Hereby, I bind myself, in the recital of these ten chapters of Psalms to all the true tzaddikim of our generation, and to all the true tzaddikim who dwell in the earth, the holy ones whom are in the earth, and specifically to our holy master, the tzaddik foundation of the world, the gushing stream source of wisdom (Nachal Noavaya Mikor Chuchma: acronym Nachman), our Master Na Nach Nachmu Nachmun May-Oomon may his merit protect us and all of Israel, amen. Segment 224 EN: 16 (Bracha) Segment 225 EN: 1. Michtum liDuveed shumrainee Ail key chusseessee buch. Segment 226 EN: 2. Umart lAdoanuy Adoanuy uttu toavussee bal ullechu. Segment 227 EN: 3. Likidoashim ashehr bu-uretz haimu vi-adeeray kul cheftzee vum. Segment 228 EN: 4. Yeerboo atzvoasum achair mu-huroo bal aseech neeskai'hem meedum ooval essu es shimoasum al sifusuy. Segment 229 EN: 5. Adoanuy mi-nus chelkee vichoasee attu toameech goarulee. Segment 230 EN: 6. Chavuleem nufiloo lee bani-eemeem af nachalus shufiru ulluy. Segment 231 EN: 7. Avuraich es Adoanuy ashehr yi-utzunee af lailoas yisiroonee cheelyoasuy. Segment 232 EN: 8. Sheeveesee Adoanuy linnegdee summeed key meemeenee bal emoat. Segment 233 EN: 9. Luchain summach leebee va-yuggel kivoadee af bisuree yishkoan luvetach. Segment 234 EN: 10. Key low sa-azoav nafshee lishoal low seetain chaseedichu leeroas shuchas. Segment 235 EN: 11. Toadee-ainee oarach cha-yim soava simuchoas es punechu ni-eemoas beemeenichu netzach. Segment 236 EN: 32 (Ashray) Segment 237 EN: 1. LiDuveed maskeel ashray nissoy pesha kissoy chatu-uh. Segment 238 EN: 2. Ashray udum low yachshoav Adoanuy low uvoan vi-ain biroochoa rimeeyu. Segment 239 EN: 3. Key hechehrashtee buloo atzumuy bishaagussee kul ha-yoam. Segment 240 EN: 4. Key yoamum vullayelu teechbad ullaye yudechu nehpach lishaddee bicharvoanay ka-yitz sellu. Segment 241 EN: 5. Chattussee oadee-achu vaavoanee low cheesseessee umartee oadeh allay pishu-iy Ladoanuy vi-attu nussussu avoan chattussee sellu. Segment 242 EN: 6. Al zoas yeespalail kul chusseed ailechu li-ais mitzoa rak lishaitef ma-yeem rabeem ailuv low yaggee-oo. Segment 243 EN: 7. Attu saisehr lee meetzar teetzirainee runnay falait tisoavivainee sellu. Segment 244 EN: 8. Askeelichu vi-ohrichu bidderrech zoo sailaich ee-atzu ullechu ainee. Segment 245 EN: 9. Al tee-hi-yoo ki-soos ki-fe-red ain huvveen bimmesseg vu-ressen edyoa leevloam bal ki-roav ailechu. Segment 246 EN: 10. Rabbeem machoaveem lurushu vi-haboatai-ach bAdoanuy chessed yisoavivvenoo. Segment 247 EN: 11. Seemchoo vAdoanuy vi-geeloo tzaddeekeem vi-harneenoo kul yeeshray laiv. Segment 248 EN: 41 (Maskeel) Segment 249 EN: 1. Lamnatzai-ach mizmohr liDuvveed. Segment 250 EN: 2. Ashray maskeel el dul bi-yoam ru-uh yimallitaihoo Adoanuy. Segment 251 EN: 3. Adoanuy yeeshmiraihoo veeycha-yaihoo vi-ooshar bu-uretz vi-al teetinnaihoo binneffesh oyivvuv. Segment 252 EN: 4. Adoanuy yeesuddennoo all eres divvuy kul meeshkuvvoa huffachtu vichulyoa. Segment 253 EN: 5. Annee umartee Adoanuy chunnainee riffu-uh nafshee key chuttussee luch. Segment 254 EN: 6. Oyivaye yoamiroo ra lee mussaye yumoos vi-uvad shimoa. Segment 255 EN: 7. Vi-eem bu leeroas shuv yidabair leeboa yeekbutz uven low yaitzai lachootz yidabair. Segment 256 EN: 8. Yachad ullaye yislachashoo kul soanuy ullaye yachshivoo ru-uh lee. Segment 257 EN: 9. Divar bileeya-al yutzook boa va-ashehr shuchav low yoaseef lukoom. Segment 258 EN: 10. Gam eesh shiloamee ashehr butachtee voa oachail lachmee heegdeel ullaye ukaiv. Segment 259 EN: 11. Vi-attu Adoanuy chunainee va'hakeemainee vaashallimu luhem. Segment 260 EN: 12. Bizoas yudattee key chuffatztu bee key low yuree-a oyivee ulluy. Segment 261 EN: 13. Vaannee bisoomee tumachtu bee vatatzeevainee lifunechu li-oalum. Segment 262 EN: 14. Burooch Adoanuy Eloahay Yisru-el maihu-oalum vi-ad hu-oalum umain vi-umain. Segment 263 EN: 42 (Sheer) Segment 264 EN: 1. Lamnatzai-ach maskeel leevnay Koarach. Segment 265 EN: 2. Ki-a-yul taaroag al afeekay muyeem kain nafshee saaroag aillechu Eloaheem. Segment 266 EN: 3. Tzumi-uh nafshee lAiloaheem li-Ail chuy mussaye uvoa vi-airu-eh pinai Eloaheem. Segment 267 EN: 4. Hu-yisu lee deemussee lechem yoamum vuluylu be-emohr aillaye kul ha-yoam a-yai Eloahechu. Segment 268 EN: 5. Ailleh ezkirru vi-eshpichu ullaye nafshee key e-evohr basuch edadaim ad bais Eloaheem bikoal reenu visoadu humoan choagaig. Segment 269 EN: 6. Ma teeshtoachachee nafshee va'tehemee ulluy hoacheelee lAiloaheem key oad oadennoo yishoo-oas punnuv. Segment 270 EN: 7. Elloa'haye ullaye nafshee seeshtoachuch al kain ezkurchu mai-eretz yardain vichehrmoaneem mai'har meetzur. Segment 271 EN: 8. Tihoam el tihoam koarai likoal tzeenoarechu kul meeshburechu vi'gallechu ullaye u'vuroo. Segment 272 EN: 9. Yoamum yitzaveh Adoanuy chasdoa oovalayelu sheeroa eemee ti'feelu li-Ail cha-yuy. Segment 273 EN: 10. Oamiru li-Ail, sa'lee lumu shichachtunee lumu koadair ailaich bilachatz oyaiv. Segment 274 EN: 11. Biretzach bi-atzmoasaye chairifoonee tzoariruy bi-umrum aillaye kul ha-yoam a-yai Eloahechu. Segment 275 EN: 12. Ma teeshtoachachee nafshee ooma te'hemee ulluy hoacheelee lAiloaheem key oad oadenoo yishoo-oas punnaye vAiloahuy. Segment 276 EN: 59 (Neetzoo-ach) Segment 277 EN: 1. Lamnatzai-ach al tashchais liDuveed meechtum beeshloa-ach Shu-ool va-yeeshmiroo es haba-yees la'ha'meesoa. Segment 278 EN: 2. Hatzeylainee mai-oyivaye Eloahuy meemeeskoamimaye ti'sagvainee. Segment 279 EN: 3. Hatzeylainee meepoa-alay uven oomai-anshay dumeem hoasheyainee. Segment 280 EN: 4. Key heenai urivoo linafshee yugooroo ullaye azeem low feeshee vilow chatusee Adoanuy. Segment 281 EN: 5. Bilee uvoan yirootzoon vi-yeekoanunoo ooru leekrussee ooray. Segment 282 EN: 6. Vi-attu Adoanuy Eloaheem Tzivu-oas Eloahay Yisru-ail hukeetzu leefkoad kul hagoyeem al tuchoan kul boagday uven sellu. Segment 283 EN: 7. Yushoovoo lu-erev ye'hemoo cha'kullev veesoavivoo eer. Segment 284 EN: 8. Heenay yabee-oon bifeehem charuvoas biseefsoasaihem key mee shoamai-a. Segment 285 EN: 9. Vi-attu Adoanuy teeschak lumoa teelag lichul goyeem. Segment 286 EN: 10. Oozoa ailechu eshmoaru key Eloaheem meesgabee. Segment 287 EN: 11. Eloahay chasdee yikadimainee Eloaheem yarainee vishoariruy. Segment 288 EN: 12. Al ta'hargaim pen yeeshkichoo amee haneyaimoa vichailichu vihoareedaimoa mugeenainoo Adoanuy. Segment 289 EN: 13. Chatas peymoa divar sifusaymoa vi-yeeluchidoo veegoanum oomai-ullu oomeekachash yisapairoo. Segment 290 EN: 14. Kalay vichaimu kalay vi-aynaimoa vi-yaidoo key Eloaheem moashail bi'Yaakoav li-afsay hu-uretz sellu. Segment 291 EN: 15. Vi-yushoovoo lu-erev yehemoo chakulev veysoavivoo eer. Segment 292 EN: 16. Haimu yinee-oon le-echoal eem low yeesbi-oo va-yuleenoo. Segment 293 EN: 17. Va'annee usheer oozechu va'aranain laboakehr chasdechu key hu-yeessu meesguv lee oomunoas bi-yoam tzar lee. Segment 294 EN: 18. Oozee aillechu azamairu key Eloaheem meesgabee Eloahay chasdee. Segment 295 EN: 77 (Neeggoon) Segment 296 EN: 1. Lamnatzai-ach al yidoosoon li-ussuf meezmohr. Segment 297 EN: 2. Koalee el Eloa'heem vi-etzuku koalee el Eloa'heem vi'haazeen ailluy. Segment 298 EN: 3. Bi-yoam tzurusee Adoanuy durushtee yudee layelu neegiru vilow sufoog mai-anu heenuchaim nafshee. Segment 299 EN: 4. Ezkiru Eloa'heem vi-ehemu-yu useechu vi'sees'ataif roochee sellu. Segment 300 EN: 5. Uchaztu shimooroas ainuy neefamtee vilow adabair. Segment 301 EN: 6. Cheeshavtee yumeem mee'kedem shinoas oalumeem. Segment 302 EN: 7. Ezkiru nigeynusee baluylu eem livuvee useechu va-yichapais roochee. Segment 303 EN: 8. Hali-oalumeem yeeznach Adoanuy viloa yoaseef leertzoas oad. Segment 304 EN: 9. He-ufais lunetzach chasdoa gumar oamehr lidohr vudohr. Segment 305 EN: 10. Hashuchach chanoas Ail eem kufatz bi-af rachamuv sellu. Segment 306 EN: 11. Vu-oamar chaloasee hee shinoas yimeen elyoan. Segment 307 EN: 12. Ezkohr ma-alilay Yu key ezkiru mee'kedem pee'lechu. Segment 308 EN: 13. Vi'hu'geesee vichul pu-ulechu oovaaleeloasechu useechu. Segment 309 EN: 14. Eloaheem ba'koadesh darkechu mee Ail gudoal kAiloaheem. Segment 310 EN: 15. Attu hu-Ail oasay felle hoadaatu vu-ameem oozechu. Segment 311 EN: 16. Gu-altu beezroa-a amechu binay Yaakoav vi-Yoasaif sellu. Segment 312 EN: 17. Ru-oochu ma-yeem Eloaheem ru-oochu ma-yeem yucheeloo af yeergizoo sihoamoas. Segment 313 EN: 18. Zohrmoo ma-yeem uvoas koal nussinoo shichukeem af chatzutzechu yees-haluchoo. Segment 314 EN: 19. Koal ra-amchu bagalgal hai-eeroo virukeem taivail rugizu vateerash hu-uretz. Segment 315 EN: 20. Ba-yum darkechu ooshveelichu bima-yeem rabeem vi-eekivoasechu low noadu-oo. Segment 316 EN: 21. Nucheesu chatzoan amechu bi-yad Moashe vi-Aharoan. Segment 317 EN: 90 (Tfeela) Segment 318 EN: 1. Ti'feelu liMoashe eesh hu-Eloaheem, Adoanuy mu-oan attu hu-yeesu lunoo bidohr vudohr. Segment 319 EN: 2. Bi'terem hureem yooludoo vatichoalail eretz visaivail oomai-oalum ad oalum attu ail. Segment 320 EN: 3. Tushaiv enoash ad daku vatoamehr shoovoo vinay udum. Segment 321 EN: 4. Key elef shuneem bi-ainechu ki-yoam esmoal key yaavor vi-ashmooru valuylu. Segment 322 EN: 5. Ziramtum shainu yee'hi-yoo baboakehr ke'chutzeer yachaloaf. Segment 323 EN: 6. Baboakehr yutzeetz vichuluf lu-erev yimoalail vi-yuvaish. Segment 324 EN: 7. Key chuleenoo vi-apechu oovachamusichu neevhulnoo. Segment 325 EN: 8. Shattu avoanoasaynoo linegdechu aloomainoo leemi-ohr punechu. Segment 326 EN: 9. Key chul yumaynoo punoo vi-evrusechu keeleynoo shunaynoo chimoa hegge. Segment 327 EN: 10. Yimay shinoasaynoo vu-hem sheeveem shunu vi-eem beegvooroas shimoaneem shunu viruhbum umul vu-uven key guz cheesh vanu-oofu. Segment 328 EN: 11. Mee yoadai-a oaz apechu oochyeerusichu evrusechu. Segment 329 EN: 12. Leemnoas yumainoo kain hoada vinuvee livav chuchmu. Segment 330 EN: 13. Shoovu Adoanuy ad mussuy viheenuchaim al avudechu. Segment 331 EN: 14. Sabainoo vaboakehr chasdechu ooniraninu vineesmichu bichul yumainoo. Segment 332 EN: 15. Samichainoo keemoas eeneesunoo shinoas ru-eenoo ru-uh. Segment 333 EN: 16. Yairu-eh el avudechu fu-ulechu vahadurichu al binaihem. Segment 334 EN: 17. Veehee noa-am Adoanuy Eloahainoo ulainoo oomaasay yudainoo koaninu ulainoo oomaasay yudaynoo koaninai-hoo. Segment 335 EN: 105 (Hoadu-uh) Segment 336 EN: 1. Hoadoo lAdoanuy keeroo veeshmoa hoadee-oo vu-ameem aleeloasuv. Segment 337 EN: 2. Sheeroo low zamroo low seechoo bichul neefli-oasuv. Segment 338 EN: 3. Hees-haliloo bishaim kudshoa yeesmach laiv mivakshay Adoanuy. Segment 339 EN: 4. Deershoo Adoanuy vi-oozoa bakishoo funuv tumeed. Segment 340 EN: 5. Zeechroo neefli-oasuv ashehr ussu moafsuv oomeeshpitay feev. Segment 341 EN: 6. Zera Avruhum avdoa binay Yaakoav bicheeruv. Segment 342 EN: 7. Hoo Adoanuy Eloahainoo bichul hu-uretz meeshputuv. Segment 343 EN: 8. Zuchar li-oalum bireesoa duvur tzeevu li-elef dohr. Segment 344 EN: 9. Ashehr kuras es Avruhum ooshvoo-usoa liYischuk. Segment 345 EN: 10. Va-yameede'hu li'Yaakoav lichoak li'Yisru-ail birees oalum. Segment 346 EN: 11. Laimohr lichu etain es eretz kinu-an chevel nachalaschem. Segment 347 EN: 12. Beehi-yoasum misay meespur keemat vigureem bu. Segment 348 EN: 13. Va-yees-halichoo meegoy el goy meemamluchu el am achair. Segment 349 EN: 14. Low heenee-ach udum li-ushkum va-yoachach alaihem milucheem. Segment 350 EN: 15. Al teegi-oo vee'misheechuy vi'leenivee-aye al turai-oo. Segment 351 EN: 16. Va-yeekru ru-uv al hu-uretz kul matay lechem shuvur. Segment 352 EN: 17. Shulach leefnai'hem eesh li-eved neemkar Yoasaif. Segment 353 EN: 18. Eenoo vakevel ragloa barzel bu-uh nafshoa. Segment 354 EN: 19. Ad ais boa divuroa eemras Adoanuy tzi'rufus-hoo. Segment 355 EN: 20. Shulach melech va-yateerai'hoo moashail ameem va-yifatichaihoo. Segment 356 EN: 21. Sumoa udoan livaisoa oomoashail bichul keenyunoa. Segment 357 EN: 22. Lesohr suruv binafshoa oozkainuv yichakaim. Segment 358 EN: 23. Va-yuvoa Yeesru-ail Meetzru-yeem vi'Yaakoav gur bi-eretz Chum. Segment 359 EN: 24. Va-yefehr es amoa mi-oad va-yaatzeemaihoo meetzuruv. Segment 360 EN: 25. Hufach leebum leesnoa amoa liheesnakail baavuduv. Segment 361 EN: 26. Shulach Moashe avdoa Aharoan ashehr buchar boa. Segment 362 EN: 27. Sumoo vum deevray oasoasuv oomoafseem bi-eretz Chum. Segment 363 EN: 28. Shulach choashech va-yachsheech viloa muroo es divuroa. Segment 364 EN: 29. Hufach es maimaihem lidum va-yumes es digusum. Segment 365 EN: 30. Shuratz artzum tzifardi-eem bichadray malchai'hem. Segment 366 EN: 31. Umar va-yuvoa uroav keeneem bichul givoolum. Segment 367 EN: 32. Nussan geeshmaihem burud aish le-huvoas bi-artzum. Segment 368 EN: 33. Va-yach gafnum oosainusum va-yishabair aitz givoolum. Segment 369 EN: 34. Umar va-yuvoa arbeh vi-yelek vi-ain mispur. Segment 370 EN: 35. Va-yoachal kul aisev bi-artzum va-yoachal piree admusum. Segment 371 EN: 36. Va-yach kul bichohr bi-artzum raishees lichul oanum. Segment 372 EN: 37. Va-yoatzee-aim bikesef vizu-huv, vi-ain beeshvutuv koashail. Segment 373 EN: 38. Sumach Meetzra-yeem bitzaisum, key nufal pachdum alai'hem. Segment 374 EN: 39. Puras unun limusuch, vi-aish li-hu-eer luylu. Segment 375 EN: 40. Shu-al va-yuvai siluv, vilechem shuma-yeem yasbee-aim. Segment 376 EN: 41. Pusach tzoor va-yuzoovoo mu-yeem, hulichoo batzee-oas nuhur. Segment 377 EN: 42. Key zuchar es divar kudshoa, es Avruhum avdoa. Segment 378 EN: 43. Va-yoatzee amoa visusoan, bireenu es bicheeruv. Segment 379 EN: 44. Va-yeetain lu-hem artzoas goy-eem, vaamal li-oomeem yeerushoo. Segment 380 EN: 45. Baavoor yeeshmiroo chookuv visoaroasuv yeentzoaroo halliloo-Yu. Segment 381 EN: 137 (Mizmor) Segment 382 EN: 1. Al na'haroas Buvel shum yushavnoo gam bucheenoo, bizuchrainoo es Tzey-oan. Segment 383 EN: 2. Al aruveem bisoachu, tuleenoo keenoaroasainoo. Segment 384 EN: 3. Key shum shi-ailoonoo shoavainoo deevray sheer visoalulainoo seemchu, sheeroo lunoo meesheer Tzey-oan. Segment 385 EN: 4. Aich nusheer es sheer Adoanuy, al admas naichur. Segment 386 EN: 5. Eem eshkuchaich Yirooshulu-yeem teeshkach yimeenee. Segment 387 EN: 6. Teedbak lishoanee licheekee eem low ezkiraichee eem low aaleh es Yirooshula-yeem, al roash seemchussee. Segment 388 EN: 7. Zichohr Adoanuy leevnay Edoam ais yoam Yirooshulu-yeem hu-oamreem uroo uroo, ad ha-yisoad bu. Segment 389 EN: 8. Bas Buvel hashidoodu ashray she-yishalem luch, es gimoolaich shegumalt lunoo. Segment 390 EN: 9. Ashray she-yoachaiz vineepaitz es oalula-yeech el hasula. Segment 391 EN: 150 (Haliloo-Ya) Segment 392 EN: 1. Halliloo-Yu halliloo Ail bikudshoa, halliloohoo beerkey-a oozoa. Segment 393 EN: 2. Halliloohoo veegvooroasuv, halliloohoo kiroav guedlow. Segment 394 EN: 3. Halliloohoo bisaika shoafuhr, halliloohoo binaivel vicheenohr. Segment 395 EN: 4. Halliloohoo bisoaf oomuchoal, halliloohoo bimeeneem vi-ooguv. Segment 396 EN: 5. Halliloohoo vitzeeltzilay shuma, halliloohoo bitzeeltzilay siroo-uh. Segment 397 EN: 6. Kohl hanishumu ti-halail Yuh, halliloo-Yuh. Segment 398 EN: Na Nach Nachma Nachman MeUman Segment 399 EN: [After reciting Psalms there is a custom to say these three verses: Segment 400 EN: Mee yeetain meetzeyoan yishoo-as Yisru-el bishoov Adoanuy shivoos amoa yugail Yaakoav yismach Yisru-el. Segment 401 EN: Oosishoo-as tzadeekeem mayAdoanuy mu-oozum bi-ais tzuruh. Segment 402 EN: Va-yaaziraim Adoanuy va-yifaltaim, yifaltataim mayrishu-eem vi-yoashee-aim key chussoo boa.] Segment 403 EN: Na Nach Nachma Nachman MayUman Segment 404 EN: The effectiveness of saying these 10 Psalms is to arouse the ten types of song which are included in the Song of the Future, the song that is single, double, triple, and quadruple, which unites with the name of G-d, and has now been revealed to be the holy name of the Rebbe, Head of the People of Israel: Na NaCh NaChMu NaChMuN Me’Uman. Therefore, by pronouncing this name, and especially by singing it, as it is a wondrous song, one invokes colossal rectification for one’s soul and effects the faithful and supernatural renewal of the entire world! Many people have experienced awesome miracles, for example sick people without any cure, they received healing and full recovery by saying this holy awesome name! Segment 405 EN: Na Nach Nachma Nachman MeUman! Segment 406 EN: Short Prayer Segment 407 EN: Many say this prayer every day after Tikun Haklalli Segment 408 EN: This prayer we found in our files, it is short and powerfulMaster of the World, Effector of effectors, and the Causer of all the causes, You are above, higher than all, and there is nothing higher than You, for no thought can grasp You at all, and silence is befitting praise for You (Psalms 65:2), and [You] are loftier than all blessing and praise. You, I turn to, You, I beseech to bore a tunnel in a hidden (/established) way from You, by way of all the worlds until my evolution in the place where I stand, in accordance with what is apparent to You, Knower of the hidden, and in this way and path shine upon me Your light, to return me in truly complete repentance before You, as is Your true desire, as is the desire of the choice of creation: Na Nach Nachma Nachman MeUman, that I should not think in my thoughts any foreign thought or any thought or confusion which is against Your Will, just, to bind to pure, pristine and holy thoughts of Your service, in truth, in perception of You and Your Torah. “Incline my heart to Your testimony (Psalms 119:36),” and give me a pure heart to serve You truly. And from the depth of the ocean take me out to great light, extremely quickly and soon, the salvation of Hashem in the blink of the eye, to bask in the light of life all the days I am on the face of the earth. And I should merit to renew my youth, the days that transpired in darkness, to return them to holiness, and my departure from the world should be as my entry – without sin. And I should merit to see the pleasantness of Hashem and visit His chamber (which) entirely resonates glory: amen, netzach (eternally/victorious), selah, vu-ed (forever). Segment 409 EN: Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Segment 410 EN: An allusion to this can be found in Deuteronomy (8:3), “for not on bread, [rather] alone [-hisbodidus] a man lives….” ↑ Segment 411 EN: The Maharal of Prague also writes extensively of the virtue of being solitaire which is a prerequisite to independence, see e.g. Gevuras Hashem chapter 26. ↑ Segment 412 EN: Chayay Moharan – The Life of Our Master Rabbi Nachman, article 490. ↑ Segment 413 EN: Sichos Huran – The Words of Rabbi Nachman, article 81. ↑ Segment 414 EN: Likutay Moharan, Torah-teaching 3 and 56 and volume II, Torah-teaching 1 and 7. ↑ Segment 415 EN: Likutay Moharan, Torah-teaching 5. ↑ Segment 416 EN: Likutay Moharan, volume II, Torah-teachings 7 and 72. Sefer Hamidos – Character, entry of Mitigation of Judgment, item 2. ↑ Segment 417 EN: Likutay Moharan, Torah-teaching 66 and elsewhere. Independence primarily refers to the mindset of complete faith, reliance, and trust in Gd, even if practically one is receiving from others (see The Life of Our Leader Rabbi Nachman, article 502, and Likutay Halachos, the presents of one on his deathbed, 2:2). ↑ Segment 418 EN: Likutay Moharan, volume 2, Torah-teaching 80, and in too many other places to enumerate here. Segment 419 EN: Also see Likutay Moharan II, Torah-teaching 18, that even a truly righteous and holy tzadik may not necessarily know how and to whom to give over his Torah insights, and by giving them over incorrectly he can literally be stealing, murdering, and perpetuating adultery, may HY save us. ↑ Segment 420 EN: Thus Rabbi Nachman explained (Likutay Moharan, Torah-teaching 3) the Mishanaic dictum (Ethics of Our Fathers, 1) to make for yourself a rabbi, to really mean, make yourself the rabanut – build up your own kingdom! ↑ Segment 421 EN: Chayay Moharan - The Life of Our Master Rabbi Nachman, article 430. ↑ Segment 422 EN: See Chayay Moharan – The Life of Our Master Rabbi Nachman, article 406, regarding what Rabbainu told someone not to come to him for Rosh Hashana, and see Siach Sarfay Kodesh 4:626 how Rabbainu originally told Rabbi Nussun to take up the position of Rabbi, and he stuck to this instruction even after Rabbi Nussun asked him (with tremendous holy brazenness) if it was the truth, only after Rabbi Nussun persisted and continued to ask Rabbainu if it was the utter real truth, only then Rabbainu told him definitely not! Rabbainu said explicitly that the transmission of his teachings was completely contingent on Rabbi Nussun, and Rabbainu jeopardized and imperiled this, because if Rabbi Nussun did not have the strength of conviction to make the stand for the truth on this issue, then he would not be fit to give over the tradition. ↑ Segment 423 EN: Sichos Huran – The Words of Rabbi Nachman, article 275. ↑ Segment 424 EN: Chayay Moharan – The Life of Our Master Rabbi Nachman, article 241. Sefer Charaidim, page 68a, brought in Chok LiYisroel, Meekaitz, Monday. ↑ Segment 425 EN: Sichos Huran – The Words of Rabbi Nachman, article 158. ↑ Segment 426 EN: For deeper understanding and contemplation of this, see Sichos Huran – The Words of Rabbi Nachman, article 247, that the more worldly honor and wealth a person attains, the further and more distant it will be from him, in contradistinction to Torah and good deeds where the greater the attainment the closer they are. And see Likutay Moharan, Torah-teaching 191, that a king holds in his heart his entire kingdom. ↑ Segment 427 EN: The references for this are too numerous, but so as not to leave the reader without anything, see the Intro to Rabbi Nussun’s letters Ulim Litrufa, and see Michtivay Shmuel 1:67. ↑ Segment 428 EN: The Life of Our Leader Rabbi Nachman 220, 403. ↑ Segment 429 EN: From here we learn the main method of hisbodidus, to work on particular traits individually, and to progress one after another. However, especially in our times this is a very high and demanding aspiration, to actually take on resolution after resolution successfully. Therefore, for myself (the editor and translator) I have learned to compartmentalize and to apportion special sessions of hisbodidus each one dedicate for a method and intent. Thus aside from allocating time to try to confront a specific issue, other time is allocated to supplicate at large for all the very many things desperately needed. Another session is dedicated purely to yearning, and there is an outline for this in a chapter included in this book. Some other exercises for hisbodidus are published in Pray with Your Limbs and Other Devotions of a Nanach. Rabbi Nachman himself advised someone (Sichos Huran – The Words of Rabbi Nachan 232) to have two sets of hisbodidus, that is, to first take one hour and yearn and prepare for a second hour of actually speaking. ↑ Segment 430 EN: In Outpouring of the Soul it says here, to pour out one’s soul like water etc. and to seek etc., whereas here in Likutay Aitzos, it first says to converse etc. to cull the good points and only then it says to pour out one’s soul etc.. ↑ Segment 431 EN: There are actually halachic opinions that forbid this, but the leading halachic authority, the Ro”sh says ruled that the prohibition only applies to the language of Aramaic, and this is congruous with the holy Zohar. ↑ Segment 432 EN: This is the name of G-d used in the verse, however in this prayer the regular name of Hashem was used. ↑ Segment 433 EN: Jonah 2:8 – And it came to You my prayer, to Your holy chamber. ↑ Segment 434 EN: Deuteronomy 7:6, 14:2, 14:21, 28:9 – am kadosh, also similar is 19:6 – goy kadosh. ↑ Segment 435 EN: Jeremiah 3:19. ↑ Segment 436 EN: Slichos for the second Monday. ↑ Segment 437 EN: The simple translation is very close: the Rock/Creator who has sired You has been (so to speak) weakened. ↑ Segment 438 EN: Yaaleh vi-yuvoah, prayer of Rosh Chodesh and holidays. ↑ Segment 439 EN: Sixth blessing of the Shmoaneh Esray. ↑ Segment 440 EN: Deuteronomy 29:18, the root of the word is view, what the heart sees it desires. ↑ Segment 441 EN: Cf. Lamentations 1:14. ↑ Segment 442 EN: Cf. Job 33:6. ↑ Segment 443 EN: Cf. Deuteronomy 13:9. ↑ Segment 444 EN: Muruh di’almu kooluh, these words are Aramaic. ↑ Segment 445 EN: Those who doubt or don’t believe in all the fundamental tenets of Judaism. ↑ Segment 446 EN: Here it is written “libal” in the verse it is written: “libiltee.” ↑ Segment 447 EN: When a man dies without leaving any progeny, one of his paternal brothers must either marry her – this is called yeeboom, or release her in a ceremonial process called chaleetzuh. ↑ Segment 448 EN: Because when there are no sons there arises the potential for all types of feuds and schisms over the inheritance, and the need for yeeboom or chaleetzuh, and so forth (Kesuvos 50a). ↑ Segment 449 EN: Cf. Deuteronomy 28:65. ↑ Segment 450 EN: Elsewhere this word is usually translated as impetuous, but in this context agitated seems more suitable. The word nimhar seems to play on two words, mar – bitter, meaning extremely bitter, and mahair – fast, insinuating suffering from the quickness, thus the definition is contingent on its context. ↑ Segment 451 EN: This expression is found in Chronicles 1:29:18 and incorporated in the daily prayer of “Oovuh litzion,” the masters of ethics point out that it is referring to the joy that was described in the previous verse. ↑ Segment 452 EN: Prayer of Hashkeevainoo, of the Shema at Maariv – the night prayer, and before going to sleep. ↑ Segment 453 EN: Cf. Psalms 17:8. Much of these requests are found in the previously cited prayer of Hashkeevainoo. ↑ Segment 454 EN: Cf. Proverbs 17:5. ↑ Segment 455 EN: From the beginning of the morning prayers, right after the preliminary recital of Shema. ↑ Segment 456 EN: From the first blessing of the Shmoaneh Esray – Eighteen Benedictions. ↑ Segment 457 EN: From the fourth blessing of the Grace After Meals. ↑ Segment 458 EN: Shabbos 113b. ↑ Segment 459 EN: Similar to Ruth 3:1. ↑ Segment 460 EN: Psalms 119:50. ↑ Segment 461 EN: Tractate Sabbath 97a. ↑ Segment 462 EN: See Rashi on Numbers 31:8 and 22:4. ↑ Segment 463 EN: “Hugoon” – there are many interpretations of what this description includes and excludes (and whether giving charity to those not included is still considered charity to some extent. The more narrow one’s definition, the more likely it is just a preference and not a complete exclusion of the less worthy, and the more broad and inclusive one defines “hugoon” the more likely it will completely exclude the nonqualified from being considered charity whatsoever). It can mean, decent, befitting, becoming, decorous, or proper. ↑ Segment 464 EN: See Tractate Brachos 64a, that one should not say, “go in/with peace,” rather, “go to peace,” and see the commentaries. ↑ Segment 465 EN: Kings 2:2:12 said regarding the prophet Elijah, but here it is referring to HY. ↑ Segment 466 EN: as commanded in Exodus 25:30. ↑ Segment 467 EN: Rashi on Genesis 24:7. ↑ Segment 468 EN: This can refer to others who have a crooked heart, that they should stay away (Metzudos Duvid), or it can refer to one’s own heart, that all crookedness should be removed from it (Targum). ↑ Segment 469 EN: The Targum renders this as the evil inclination. Rashi interprets this, not to like or be familiar with anything bad. ↑ Segment 470 EN: Aligned/intent in the fear of Heaven – Targum. ↑ Segment 471 EN: Hebrew: Reeboanoa Shel Oalum. ↑ Segment 472 EN: Translated from the Aramaic: Muruh di-almuh kooluh. ↑ Segment 473 EN: The Hebrew word for “words” here is “sifsay,” literally means lips, expression of the lips, attributing deceit to the lips, because the lips are divided, and prone to harboring and eliciting two different intents and messages, as opposed to the tongue which is one. ↑ Segment 474 EN: Ezekiel 33:11. ↑ Segment 475 EN: Nodding of the head. ↑ Segment 476 EN: Prayer of Ruvuh brought down in Brachos 17a, and from there I added the parenthesis. ↑ Segment 477 EN: Based on Genesis 44:16 and the long Tachanun of Mondays and Thursdays. ↑ Segment 478 EN: In the verse it is: “I Hashem….” ↑ Segment 479 EN: The kidneys are a source of wisdom. ↑ Segment 480 EN: This seems to be the interpretation of the Targum, alternatively, it can be translated as: they open with (degrading) language, or: they purse their lip, or: they negate with their lip/language. ↑ Segment 481 EN: Literally to chirp, litzafzaif, denotes any sort of expression and utterance no matter how incomplete, broken, garbled, or mumbled. ↑ Segment 482 EN: Ginuzim – cached, stored secretly. ↑ Segment 483 EN: The concept of matnas chinum is already brought down in Rashi in the beginning of the Torah Portion of Vu-eschanan (Deuteronomy 3:23), that Moses asked G-d to grant him ex gratia entry into Israel. Rabbainu revealed great secrets of this construct in Likutay Moharan, volume 2, Torah-teaching 78. ↑ Segment 484 EN: The parenthesis were added because according to this interpretation of the verse these words are provided in a kind of euphemism, that it is only the attribute of the fear of G-d which is being ruled over. Even according to the Talmud’s interpretation there are other possible ways of explaining these words, but that must suffice here. ↑ Segment 485 EN: Really the kreyuh comes before the keeduh, see Brachos 34a and Rambam, Prayer 5:1. ↑ Segment 486 EN: Isaiah 49:7 – Redeemer of Israel, his Holy One. ↑ Segment 487 EN: Deuteronomy 33:23. ↑ Segment 488 EN: Psalms 71:8. ↑ Segment 489 EN: Based on Job 22:28. ↑ Segment 490 EN: These are two different positions regarding the order of the four paragraphs in their placement inside the boxes. According to the Zohar and the Arizal both positions are correct, each one in its own paradigm. ↑ Segment 491 EN: Zohar, Vu-eschanan 262a-b. Sefer Hapleyuh. ↑ Segment 492 EN: Zohar, Shemos 132a associates the armament with the crown. ↑ Segment 493 EN: Nechemia 9:17. ↑ Segment 494 EN: Yihee rutzoan milfunechuh -respectful way of saying: may it be Your will. ↑ Segment 495 EN: Leviticus 19:15 Rashi. Ethics of Our Fathers 1:6. Mitzva 177 of the 613 according to the counting of the Rambam. Tomer Devora of the Ramak. Daas Tevunos 2:62. Likutay Moharan 282. ↑ Segment 496 EN: Translated from Aramaic – Muruh Di-almuh Kooluh. ↑ Segment 497 EN: Avak lushoan hura are things that are of themselves innocuous, but can lead to actual lushoan hura. ↑ Segment 498 EN: See e.g. Likutay Moharan 21:8-9 and the prayer thereof. ↑ Segment 499 EN: Shichukim, one of the seven Heavens, from where sustenance is processed and issued. ↑ Segment 500 EN: This is taken from the liturgy of the Confession. ↑ Segment 501 EN: From the long Tachanun prayer said on the mornings of Monday and Thursday. ↑ Segment 502 EN: From the long Tachanun prayer said on the mornings of Monday and Thursday, which in turn is a mixture of two biblical phrases. ↑ Segment 503 EN: From the long Tachanun prayer said on the mornings of Monday and Thursday. ↑ Segment 504 EN: Liturgy of the Slichos for the first Monday. ↑ Segment 505 EN: Psalms 35:10. ↑ Segment 506 EN: Similar to Job 9:12, Koheles 8:4, and found also in the liturgy of Slichos. ↑ Segment 507 EN: Similar to Isaiah 1:12. ↑ Segment 508 EN: This is the translation of Yonason ben Uziel, however Rashi interprets that the enemy pland and speak (“they relate”) of going to destroy them while they are incapacitated, suffering and near death. ↑ Segment 509 EN: “Ni-ukuh” is one of the ten types of prayer (Medrash Rabba, Vu-eschanan 2). ↑ Segment 510 EN: The expression used here, “ee Shuma-yim,” is from the Talmud, Rosh Hashana 19a, where Rashi explains it: For the sake of Hashem. ↑ Segment 511 EN: This possibly, remotely, can also mean: put an end to. ↑ Segment 512 EN: This phrase can also mean, to use their own contrivances against them. ↑ Segment 513 EN: Shmoaneh Esray of the High Holidays. ↑ Segment 514 EN: Based on Proverbs 20:17. ↑ Segment 515 EN: Samuel 2:23:4. ↑ Segment 516 EN: All the different sounds employed in speech are formed by these five sources, each one produces 4-5 of the 22 letters of the Alef Beth. ↑ Segment 517 EN: “Shalhehvess hagivooroas” – these mights are the aspect of the 5 sources of enunciation and the 5 fingers of the left hand mentioned above. ↑ Segment 518 EN: Based on Jeremiah 8:12. ↑ Segment 519 EN: From the blessing of Eloakai Neshama said after waking up. ↑ Segment 520 EN: Shichukim, one of the seven Heavens, from where sustenance is processed and issued. ↑ Segment 521 EN: This is taken from the liturgy of the Confession. ↑ Segment 522 EN: Plural of Sabbath or Shabbos. ↑ Segment 523 EN: Tikunay Zohar 6, page 22b. ↑ Segment 524 EN: Baitzuh 15b-16a. ↑ Segment 525 EN: See Eruvin 54a – wherever it says Netzach, Selah, Vu-ed, there is never cessation. ↑ Segment 526 EN: The Zohar points out various inconsistencies in the grammar of this verse and offers a few different awesome alternative interpretations. According to one interpretation, “My soul” is referring to HY, “My Soul! I yearn for you….” ↑ Segment 527 EN: “Achdoos hapashoot” – simple unity, meaning absolute unity without any conditions, contingencies and so forth. “Pashut” can also mean spread out, i.e. all encompassing unity. ↑ Segment 528 EN: Beginning of the Morning Prayers. ↑ Segment 529 EN: Joshua 14:7 – literally “with my heart,” that is to speak frankly and forthright, there the verse is referring to a specific matter and the phrase is more like an adverb, here it used to refer to the general matters themselves, the concerns of one’s heart. ↑ Segment 530 EN: A “shleesh” – a large measure, see Isaiah 40:12. ↑ Segment 531 EN: Rabbi Nussun enumerated the 4 compulsory components of repentance, see Rambam, Laws of Teshuva 2:2. However the Rambam gives a different order: 1. To forsake/quit the sin. 2. Resolution for the future. 3. Remorse. 4. Confession. And see the beginning of Rabbainu Yona’s Shaaray Teshuva – Gates of Repentance, article 11, brings a verse wish lists the first step as Confession, and he elucidates that for a sinner the first and most challenging step must be to forsake the sinning, but for someone who just fell and sinned, his first step is to have remorse – which goes together with Confession. Rabbi Nussun however is setting in this prayer that the person really sees himself as a sinner, in which case even according to Rabbainu Yona the first step isn’t the Confession. Rabbi Nussun is probably basing himself on the fundamental teachings of Rabbainu which reveal that the main repentance is completely contingent on the Confession before the tzadik (see Likutay Moharan 4 and elsewhere), whereupon the Tzadik will give him specific guidance according to his specific soul-root. ↑ Segment 532 EN: Rashi renders this: Return Hashem and return us (to You). ↑ Segment 533 EN: Torah-teaching 279 in Likutay Moharan. ↑ Segment 534 EN: Daniel 9:20. ↑ Segment 535 EN: Based on Psalms 81:11. ↑ Segment 536 EN: This is explained in Likutay Moharan 279. ↑ Segment 537 EN: Literally, to approach the Sanctuary – see e.g. Numbers 8:19 in Sifsay Chuchumim this exact phrase. ↑ Segment 538 EN: Alternately: from afar You understood my thoughts. ↑ Segment 539 EN: This is the most simple translation and the consensus of the super commentaries, however I did see this word rendered in a more intimate way, as “henna shrubs” which is also a valid interpretation, see e.g. the commentary of the Rambam on the Mishna in Paya 1:4. ↑ Segment 540 EN: This is how Rashi renders the verse, alternatively it is interpreted as: “that the (strength of my/our) hand has dwindled.” ↑ Segment 541 EN: Deuteronomy 32:36. ↑ Segment 542 EN: This is the accepted interpretation of the root word: dal, however I did see this translated as worn out, playing on another meaning of dal – poor. ↑ Segment 543 EN: Torah-teaching 25 in Likutay Moharan II. ↑ Segment 544 EN: Isaiah 8:22. ↑ Segment 545 EN: Similar to Pslams 85:9. ↑ Segment 546 EN: Based on Genesis 18:14 and Jeremiah 32:27. ↑ Segment 547 EN: Job 42:2. ↑ Segment 548 EN: Based on Psalms 74:9, the opening verse of the holy book Adir Bamurom, see there different explanations in greater depths and awesome magnitude of this expression. ↑ Segment 549 EN: Liturgy of Rosh Hashana, from the repetition of the Musaf Shmoneh Esray: “Oacheelu Lu-Ai”l, achaleh punuv….” ↑ Segment 550 EN: Koachvay Ohr, Avunehuh Barzel, Additions Relevant to the Legendary Tales, article 10. Rabbainu instructed some of the men of our persuasion that drew close to him in Medvedivka, at the beginning of their drawing close, for the time being, to study the book Miseelas Yeshurim. ↑ Segment 551 EN: From here comes the term: # Muruh (master) DiCheshbinuh (of accounting). URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/42/ Muruh (master) DiCheshbinuh (of accounting). התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/42 Segment 1 EN: In The Life of Our Leader Rabbi Nachman, article 586 we learn: Segment 2 EN: “I (Rabbi Nussun) heard how one of the youngsters was lying in the room of Rabbainu o.b.m.. One time he approached Rabbainu o.b.m. and began to cry before him on account of his desire to be a kosher (-proper) person. And Rabbainu o.b.m. was already lying on his bed, and Rabbainu o.b.m. got up, and sat on his bed, and began to speak with him, and he showed him the way to this, and he also instructed him certain studies to learn, and he also instructed him that he should be from the “muruh dichushbinuh” (Zohar, vol. 3 pg. 178.), that is, that every night before he lies on his bed, he should think how the day transpired over him; if he learned and prayed properly on this day, he should give thanks to Hashem Yisburach, and should say to Him: “Praise and Thanks to Your great and holy Name for meriting me to study and to pray on the day that passed, somewhat to Your liking, and I entreat before You, Hashem my G-d, that You help me in the coming day tomorrow to increase in Your devotion, with more copious Torah (study) and prayer, and with more kavana (intention/concentration).” And if Gd forbid he did not learn and pray properly in the day that passed, he should confess and entreat before Him blessed He, and he should say: “Master of the World, I know that I was negligent on this day, and I didn’t serve You properly, not in Torah (study) and not in prayer etc., and now I implore and entreat before You etc. that You pardon me, and You forgive me on the past, that I didn’t serve You properly, and that You help me tomorrow, on the coming day, to serve Your devotions in Torah (study) and prayer with proper kavana and completeness to Your liking.” Segment 3 EN: In our time when there is such heavy depression prevalent, it is a good idea to also honor and fulfill a different way to end the day which Rabbi Nachman revealed in the Story of Trust (published in The Stories of Rabbi Nachman of Breslov and Saba Yisroel), mainly to make a little celebration, see there (also see the Story of the Seven Beggars, the mute beggar of the third day). ↑ Segment 4 EN: The Sefer Chasidim writes (article 165): And why does the Holy One blessed He love the forefathers, because the entire day and the entire night, their hearts didn’t veer from contemplating the desires/objectives of Heaven, as it says (Proverbs 23), “just with the fear of Hashem the entire day,” etc. because the entire twenty four hours [in one order] they were not distracted from the desires/objectives of Heaven, even in a dream etc., see there. Segment 5 EN: The Ramban also writes something similar in his Iggeress Hakodesh, how their minds were bound to the supernal light without even a moment of interruption, see there. ↑ Segment 6 EN: Here the Ramchal uses a play on words, spinning the phrase, “huloach vishuv” – back and forth, to “huloach vichushuv” – going and thinking. ↑ Segment 7 EN: An allusion to this can be found in Rashi (Deuteronomy 20:1) who explains the juxtaposition of the Torah portions pertaining to properly conducting justice and to going out to wage war, that by virtue of the former there is guarantee the latter will be victorious, and he cites a verse from Psalms (119:121) to support this idea. Rabbi Nachman said that all of the Psalms should be interpreted into one’s own personal battles, trial, and tribulations, thus this would very much proport the words of the Ramchal here, that one who properly reviews his conduct judiciously, he will be victorious in his battles over the evil inclination. ↑ Segment 8 EN: In Chayay Moharan – The Life of Our Leader Rabbi Nachman, article 440, Rabbainu said that even if one has nothing to say just “Master of the World,” this is also very good. ↑ Segment 9 EN: In the Letters of Rabbi Nachman of Tulchin, published in Ullim Litrufah, he writes, “And even if one can’t speak but a few words, “Master of the World, have mercy on me.” The added words, “have mercy on me,” make it clearer that this is intended more as a prayer than as a meditation. ↑ Segment 10 EN: Likutay Moharan II, Torah-teaching 96, brought in Outpouring of the Soul (article 4). There Rabbainu says one should speak this thing that he does have many, many times without limit or measure, and even to spend many, many days just with these words alone, this is also good. ↑ Segment 11 EN: Rabbi Nussun was once confronted and challenged by the praises of a certain scholar who was profuse in 500 pages of the Talmud by heart, Rabbi Nussun retorted that his Moshelle (-R’ Moshe Breslover, the mentor of Rabbi Yisroel Karduner) can say Master of the World 500 times (Yisroel Saba, chapter of One Silence. To See The Blossoms of the Spring, chapter of Prayer). ↑ Segment 12 EN: There are of course exceptions to this general rule. The main one being for the Tikun Klalli – the ten Psalms Rabbi Nachman revealed as a general comprehensive rectification, for this Rabbi Nachman himself revealed Divine Names that should be kept in mind when saying them. Segment 13 EN: From here we can establish that obviously Rabbi Nachman was not ruling out the holy practice of doing yichudim, rather he was making it clear that the quintessential devotion must be with simplicity and wholesomeness – each person according to their level, and the main thing is real dialogue and expression, and not to overreach and lose that personal perspective. ↑ Segment 14 EN: And thought can reach higher than words, see e.g. Words of Rabbi Nachman 46. ↑ Segment 15 EN: See also Likutay Aitzoas, Prayer 2, The main weapon of an Israelite man is prayer, and all the battles that a person needs to conquer, be it the battle of the yetzehr hura, be it other battles with opposers and adversaries, everything is through prayer, and from there is all his vitality,” see there. ↑ Segment 16 EN: This is like the classic Book of Charedim writes (page 48, also included in the daily learning of the Chok LiYisroel, for the Monday of the Torah Portion of Meekaitz): It is written (Genesis 6), “With the Lord walked Noach,” i.e. he would do hisbodidus with his Creator, and he didn’t have companionship with people, or, due to his habituation to hisbodidus, even when he was in the midst of people they didn’t unsettle his mind, because they were as not in his eyes, and this is what the poet (Rabbi Avrohom Ibn Ezra, “Agadelchuh”) said, “When I stand in the midst of Your congregation Rock/Creator to exalt, to You I prostrate and bow (my) head and stature,” that is to say, that their company doesn’t encumber me to detach my thought from You, because the whole world is a flock of sheep, and He Blessed He is the solitary shepherd and overseer over every single particular etc.. ↑ Segment 17 EN: A synopsis of this is teaching is brought down in Outpouring of the Soul, article 56, with more material on the matter. ↑ # Personal words to G-d are Divinely inspired URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/5/ Personal words to G-d are Divinely inspired התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/5 Segment 1 EN: The words that a person converses and speaks between himself and his Maker are the aspect of ruach hakodesh (Divine inspiration), for through undertaking this, and forcing himself, and preparing himself to speak before Hashem Yisburach, Hashem Yisburach sends him words in his mouth which are the aspect of ruach hakodesh (Divine inspiration). And it is necessary to see to it, and to endeavor to innovate always, to beseech at all times with new words of appeasement and entreaties, and one merits this through purity of the heart, which one merits through the holy motion of the intellect (as is explained in the entry of Daas, article 3). Segment 2 EN: (Likutay Moharan, Torah 21 and 156. Outpouring of the Soul 64) # Yearning creates potential souls, verbalizing the yearning actualizes them URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/6/ Yearning creates potential souls, verbalizing the yearning actualizes them התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/6 Segment 1 EN: Through the conversation that one converses and speaks between himself and his Maker, and he verbalizes his yearnings and good desires, that which he yearns, and quests, and longs to get out of his baseness and merit to the true good, and he prays and pleads before Hashem Yisburach for this, through this he produces the good souls from their state of potentiality (bikoaach) to actuality (bifoaal). For through the longing alone, potential souls are made [because the yearning is the soul, in the aspect of (Psalms 84:3), “my soul yearns and pines (-even to the extent of expiration),” (added from Outpouring of the Soul)] and through the speaking mentioned above, they are completed and produced from potential (bikoach) to actuality (bifoal) [in the aspect of (Genesis 2:7), “and the man became a living soul,” and the Targum (aramaic translation of Unkellus) is, “a speaking spirit,” and as it is written (Song of Songs 5:6), “my soul departed with his speaking.” (added from Outpouring of the Soul)]. And through this one merits to effectuate his request, and he merits to configure the letters of the Torah for the good, and sustain and give to everything, and to draw goodness and blessing in all the worlds [and good implementations are carried out in the world (added from Outpouring of the Soul)], and many souls are aroused to repentance through this speech, that one speaks between himself and his Maker. Segment 2 EN: For this matter of yearning and good desires, and to fully verbalize them, is extremely precious, and everyone needs to accustom himself to engage in this plentifully every day, and through this it is possible to return the whole world to the better. Segment 3 EN: (Likutay Moharan 31, Outpouring of the Soul 56 – at much greater length) Segment 4 EN: Na Nach Nachma Nachman MayUman # Connect the heart to its point to save it from the shame of fallen desires URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/7/ Connect the heart to its point to save it from the shame of fallen desires התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/7 Segment 1 EN: In every Israelite there is an extremely precious good point, whose desire is always strong, to do the desire of its Maker, but the (worldly) desires break his heart, and through this his heart is distant from the point. Therefore it is necessary for every person to speak between himself and his Maker, in order to light up the aspect of the point which is in his heart, and through this his uncircumcised heart will be nullified, that is, the bad loves (-affections) which are the heart's disgrace, which break a person's heart [in the aspect of (Psalms 69:21), “disgrace broke my heart” (added from Outpouring of the Soul)]. [See the entry of Tzadik, article 42]. Segment 2 EN: (Likutay Moharan 34:7-8; Outpouring of the Soul 57) Segment 3 EN: Na Nach Nachma Nachman MayUman # Speaking to G-d will bring one to be embarrassed before Him with such holy connection that his face will shine URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/8/ Speaking to G-d will bring one to be embarrassed before Him with such holy connection that his face will shine התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/8 Segment 1 EN: A person needs to accustom himself to speak between himself and his Maker, frankly with great and utter truth, until his heart is truly aroused, until he begins to speak with a passionate heart words of truth that are in his heart with great arousal, with repentance, until he sees his negligibility and the greatness of the Creator, until he is very embarrassed before Him blessed He. For until now he threw his sins behind his shoulders (-turned his back on them) and did not pay attention to them, and now that he acknowledges them, in this way he is inoculated with great embarrassment over the severity of his sins against a master and ruler, the essence and root of all the worlds, and this embarrassment is revealed on his face, and this shame is the aspect of the light of the tefillin, which are the sign of attachment (divaikus) Israel has with the Creator blessed He, and it is the aspect of (the) beam of light of the face, and through this shame all his sins are forgiven. Segment 2 EN: (Likutay Moharan, Torah 38; Likutay Aitzos, Embarrassment and Brazenness 2, Speech 7; Outpouring of the Soul 58). # Abnegation to be included in one’s root URL: https://ajew.org/reader-plain/hisbodidus-alone-time/1/9/ Abnegation to be included in one’s root התבודדות Source: https://ajew.org/reader/hisbodidus-alone-time/1/9 Segment 1 EN: It is necessary for every one to see to it that he is included in his root. And in order to be included in his root, it is necessary for him to have abnegation (“bitool”). And it is impossible to come to abnegation except through hisbodidus, because through seclusion of himself with his Creator, through this he can abnegate everything, and bind (“divaikus”) with Hashem Yisburach, and be included in his root. Segment 2 EN: (Likutay Moharan 52; Outpouring of the Soul 59)