אות-יד

And I heard, that he was speaking with a simple person about the matter of prayer, that it was very difficult for him to pray, and he gave him an aitza (advice/remedy), and said to him, that he should think in his heart, that he doesn't need to pray, just until "Baruch SheUmar" ("Blessed is He Who said" – the second part of the morning prayers), because perhaps in this gilgul (form of reincarnation) he needs only to rectify this section of the prayer, because perhaps in an earlier gilgul he had already prayed with kavana (intention) the other sections of the prayer, just this section – until "Baruch SheUmar" he needs now, in this gilgul, to pray with kavana, and therefore he should insert all his strength into this small amount, to pray with kavana until "Baruch SheUmar". Afterwards, when he reaches "Baruch SheUmar", he should think, perhaps he needs to rectify this section, such as from "Baruch SheUmar" till "VaYiVurech Duvid" ("And David blessed" – second half, of the second section of the morning prayers), and he should again pray with kavana that section, and so forth further on. And the general rule is, that one should not confuse himself at the beginning with (consideration of) the whole prayer, for it will be difficult and heavy upon him, he should just strive each time to say a little with kavana, for it is possible to pray a little with kavana, and afterwards a little more etc., as mentioned above. (Likutay Moharan vol. 2, Torah 101).

[And also it is already explained in The Words of Rabbi Nachman (article 75), that the reality is that usually it is not possible to pray the entire prayer, just a little, for each one prays some section of the prayer according to his aspect, for there is a master of the hands and there is a master of the feet etc. (Tikunay Zohar 18, page 32a). And this is the aspect mentioned above, that everyone is aroused and merits to pray with kavana a section of the prayer according to his aspect. Therefore a person should not be disheartened when he sees that he merited to pray a little with kavana, some part of the prayer, and suddenly it comes to cessation, and he cannot pray properly anymore by any means, for usually it was compelled to be like that, as mentioned above. And he should endeavor to pray the rest of the prayer with complete simplicity etc., and through this he will merit with His Mercy Blessed He to arouse from this, until he returns, and his heart will fire up, and he will begin to pray properly again with inspiration etc.. And if sometimes he doesn't merit to have passion throughout the entire prayer, what can be done? If he merits, he can say afterwards some chapter of Psalms, or another supplication or entreaty with kavana. For certainly every single person, according to what he knows in his soul of his lowliness, it is becoming of him to realize that he is very, very distant from prayer, which is very, very lofty. And from where does he merit to such a lofty devotion which is higher than learning Torah; and therefore he must do his part; if he cannot pray properly with kavana, he should begin to pray the words of the prayer with utter simplicity, and he should incline his ear to what he is saying, and usually through this he will come to the appropriate arousal etc., see there.

And also see in Likutay Moharan (vol. 1, Torah 99) what is written there, that a person has to be strong with prayer even when he doesn't merit to pray with attachment (divaikus), and his prayer is not fluent in his mouth Heaven forbid, even still he should be strong even then to pray with all his might and concentration (kavana), for when he merits to pray with attachment (divaikus), and his prayer will be fluent in his mouth properly, then all his prayers will ascend with that prayer which he prayed properly. And this is, "And I pleaded to Hashem (Deuteronomy 4:23)" – always, both with divaikus (attachment) and without divaikus. "At that time saying (same verse)" – that is, because when I merit to pray with attachment (divaikus), and the words will be said fluently in my mouth in the aspect of "my prayer is fluent (Brachos 4:3 – this is a sign that it will be answered)," then all the prayers that he prayed until now not properly, will also ascend with that worthy prayer.

And see in The Words of Rabbi Nachman (article 74) what is written there regarding prayer, that sometimes a person does not have any passion in his prayer, and it is necessary to fire himself up with emotion and a fiery heart for prayer. Like, for example, it is found that a person sometimes makes himself upset, until he comes to anger and is angry, like people say in Yiddish, "ehr shnitzt zich a roagez" (he made himself angry), the same exact thing with holiness, regarding prayer, it is sometimes necessary to make oneself worked up, and make for himself emotion and a fiery heart with the words of the prayer, "azoy vey ainer (just like someone) shnitzt zich a roagez (works himself up)," and through this he will actually come afterwards to true vigorous fervor in prayer.

The essential thing is faith [emunah], which is the aspect of Shabbos. For as long as one has faith, he will certainly return to Hashem in truth. Therefore a person must strengthen himself through this very fact — that the Ba'al Davar and the sitra achra want to bring him down, G-d forbid. Through this very fact he should strengthen himself. For the Ba'al Davar schemes against his soul to bring him down at all times, by implanting in his heart that he has sinned and blemished so greatly that it is no longer possible for him to return and repair such transgressions and blemishes — particularly given that there are people who have truly corrupted very greatly, as they know about themselves that they have transgressed many great and weighty transgressions for many days and years.