Based on Chayei Moharan #83*

At the beginning of the summer of 5564/1804 Rebbe Nachman prefaced the following vision by saying, “I will tell you what I saw. And you tell your children.” We present here the beginning of that vision, with some of Reb Noson’s corresponding comments.

There was someone lying on the ground, and around him people were sitting in a circle. Around this circle was another circle; around that circle was another circle, and so on, many circles. Then around them were sitting yet more people in no particular order.

The one sitting in the middle was leaning on his side, moving his lips. All those around were moving their lips after him. After this I looked and the one in the middle was not there. All those sitting around stopped moving their lips. “What is this?” I asked. They answered me that he had become cold and had expired and he had stopped speaking.

Rabbi Noson writes:
All this I heard directly from his holy lips. He said that all his lessons contain references to this vision, and that the entire lesson Nine Tikkunim (Likutey Moharan I, Lesson #20) is a commentary on it. One with understanding will see in that lesson numerous remarkable references to the vision…

Regarding the person sitting on the ground who disappeared because he had become cold and expired, this is the same concept as “the soul wracked by suffering” referred to in the lesson. This suffering is characterized in the Mishnah, “You will eat bread with salt (Avot 6:4). The Mishnah continues, “and you will sleep on the earth.” Perhaps the person lying on the ground is an allusion to this Mishnah.
The people surrounding him, in circles and beyond, in no particular order, parallels the concept of how everyone receives from the pain-wracked soul. This is because this soul is the source of all Torah explanations. The way all the people were moving their lips is, perhaps, an allusion to this: they were revealing Torah explanations. This is why when the one in the middle became cold and expired, all the others stopped moving their lips and speaking. For when this soul becomes cold, i.e. departs, there is no strength to draw forth Torah explanations, as explained in Lesson #20. If you examine the vision and the lesson in great detail you will be able to understand more awe inspiring allusions.
agutn Shabbos!

Shabbat Shalom!
© Copyright 2010 Breslov Research Institute

*In the Breslov Research edition of Chayei Moharan, Tzaddik, this is found in #209. The translation there has been edited for this dvar Torah.

Based on Likutey Moharan I, Lesson #24:2

“Let Korach and his entire party… offer ketoret (incense)… each one took his fire pan… and offered ketoret… Moshe then said to Aharon, ‘Take the fire pan… offer ketoret and take it quickly to the community to atone for them’” (Numbers 16:16, 18; ibid. 17:11).

Kelipot (literally, shells or husks) is a generic term used in Chassidic works to describe the evil forces that weaken a person’s mitzvah performance and diminish the honor of God and His Torah. Ketoret, the special incense offered twice daily in the Holy Temple, possesses a unique power to counter these kelipot—even the most stubborn among them.

One of the most pernicious kelipot is overreaching—wanting more than you can have, more than is good for you. This applies not only to material matters but even to spiritual ones. For example, if you’ve been given the honor of being a Levite, with the privilege of serving in the Temple, don’t insist on being a Kohen (priest) who wears a fancy uniform and offers the sacrifices. One of two things happens when we overreach: either we get what we desired and grow too big for our britches, or we don’t get what we want and fall into grief.

Though we currently lack the Holy Temple, are we at the mercy of the kelipot? God forbid—no! Is there something that can substitute for the ketoret? Yes! Rebbe Nachman teaches us that simchah shel mitzvah—performing mitzvahs with joy—has the same effect.

The Arizal teaches (Shaar HaKavanot, Derushei Tefilat HaBoker p. 85) that the eleven spices of the ketoret canceled and nullified the eleven “crowns” of the Other Side—those forces that make impurity seem fragrant and alive. Genuine life, that which is sacred, is freed from serving the kelipot. In this way, ketoret brings joy (Proverbs 27:9).

Each mitzvah we do elevates some part of the physical world.

Until a Jew interacts with it, that piece of the world was “extra”—not yet used in the service of God. It remained in the clutches of the Other Side, ready to be misused or wasted on things that lead only to grief.

The simchah—the happiness and joy—we invest in doing a mitzvah cancels the potential sadness that would result from misusing that piece of the world. The secret to developing simchah shel mitzvah within ourselves comes, in part, from realizing the privilege we have to be “Levites serving in the Temple”—ordinary Jews—even if we’re not yet “Kohanim”—total tzaddikim.

Happily doing a mitzvah may not seem like such a big deal—but the Arizal said that his great success in Jewishness came from performing mitzvahs with great simchah.

May we have full faith in the genuine tzaddikim, emulate (not mimic!) them, always stand with them, and never rebel against them. Amen!

A gutn Shabbos!
Shabbat Shalom!

© Copyright 2025 Breslov Research Institute

Based on Likutey Moharan I, Lesson 4:8–9

“There were some impure people who were [therefore] unable to make the Pesach sacrifice on that day. They approached Moshe and Aharon that same day. They said to [Moshe], ‘We are impure. Why should be worse than the other Jews and not be allowed to bring an offering to God?’

Moshe said to them, ‘Wait and I will hear what God has to command concerning you’” (Numbers 9:6–8). Rashi on verse 7 cites the Midrash (Sifri 9:22): Moshe spoke like a student certain that he would hear teaching directly from his teacher. Fortunate is one born from a woman, who is guaranteed to speak to the Shekhinah whenever he desires!

Rebbe Nachman teaches that there are three aspects of being close to a tzaddik, i.e., to having a rebbe-talmid (master-disciple/teacher-student) relationship with him. Seeing the tzaddik gives one more strength to overcome his desire for nonsense and to overcome his moping and sluggishness. The Rebbe compares this to a young child who drops his silliness and perks up when he sees his mother. When one sees his root, everything else can be dispensed with.

Giving charity, offering assistance, to the tzaddik humbles and enriches. One realizes that his gifts, as much as he uses them, are still gifts never fully his. Even more, he realizes that he has not used his gifts as fully as the tzaddik. One is then inspired to use his potential more fully to enrich not only himself, but others.
Furthermore, one’s new found humility helps him be more circumspect in his choice of words.

Finally, speaking to the tzaddik, telling him all that bothers you—your failures and frustrations in life, and in particular of your Jewishness unfulfilled, “Why should I be less than all the other Jews?!”—is the deepest part of that relationship. Everything else is preparation, clearing the way for this. Having removed the obstacles via the first two aspects, pouring yourself out to the tzaddik and entrusting your soul’s deepest concerns to him allows the tzaddik to give you what you seek: the guidance you need now to continue on the true road to your destiny.

Fortunate are we that we can forge a relationship with such a tzaddik, Rebbe Nachman of Breslov.

agutn Shabbos!
Shabbat Shalom!

© Copyright 2023 Breslov Research Institute

Shavuos was one of the three fixed times of the year when Breslover Chassidim came to the Rebbe. Therefore, in recent years it has become common for many Breslovers travel to Uman to spend Shavuos near the Rebbe’s tziyun.

*

However, in Reb Noson’s day, his talmidim used to travel to him for Shavuos. They would try to arrive in time to conclude the counting of sefiras ha-‘omer together on the night of Erev Shavuos. One such occasion was Shavuos of 1834, when some eighty followers came to Reb Noson in Breslov. They prayed with such fervor that ever since, Breslover Chassidim refer to this as “der groiser Shavuos.“ (See Rabbi Chaim Kramer, “Through Fire and Water,” chap. 33, pp. 366-377)

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Rabbi Levi Yitzchak Bender mentioned that during Reb Noson’s time, when the Breslover Chassidim who had come from far and wide counted the sefirah together on the night before Shavuos, virtually the whole city used to come to witness their fervor. This was an annual event that everyone looked forward to. (Heard from Rabbi Avraham Moshe Wasilski)

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In the Tzefas community, most Breslover Chassidim wear a white caftan on Shavuos at night and during Shacharis-Musaf. However, they do not wear this caftan for Minchah (see above, “Hoshanah Rabbah”). (Heard from Rabbi Yitzchok Kenig)

*

In Tzefas, the Breslover shul is decorated with greenery, following the common minhag.

The Steipler Gaon mentioned that in the Ukraine it was customary to spread grasses and small twigs on the entire floor of the shul. (Orchos Rabbenu, vol. II, Bnei Brak 1992, p. 99, sec. 7)

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Reb Noson darshans on the minhag of eating dairy foods on Shavuos. (See Likkutei Halakhos, Birkhos ha-Torah 1; Masa U-Matan 4:6; ‘Eruvei Techumin 5:13; Shavu’os 1:4, 2:2; Devarim ha-Yotziyim Min ha-Chai 2:2 and 7; Simanei Behemah ve-Chayah Tehorah 4:40, 46; Mezuzah 2:4)

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In Tzefas, as in most communities, the minhag is to eat milchigs after davenning Shacharis, during the Kiddush. However, the day meal is fleishig. (Heard from Rabbi Yitzchak Kenig)

*

Breslover Chassidim commonly remain awake all night and recite the Tikkun Leyl Shavuos of the ARI zal. In the Tzefas community, the chaburah recites the Tikkun in unison, and the Chassidim recite Kaddish and dance after concluding the Chumash, Nach, Mishnayos, etc.

Reb Noson states that the main parts of Tikkun Leyl Shavuos are TaNaKh and Mishnayos. (Although the ARI zal omits the Mishnayos, the Shelah ha-Kadosh includes them.) (Likkutei Halakhos, Kriyas ha-Torah 6:26)

*

In a letter to Rabbi Avraham Jacobovitch, Rabbi Shmuel Horowitz writes: “Remaining awake on the night of Shavuos gives life to all of one’s conduct for the entire year, both spiritually and physically. One should rejoice, for this is the ‘wedding’ of Matan Torah — and one should rededicate himself to the study of the Rebbe’s teachings, which are a chiddush niflah, a wondrous innovation that comes from the Future World, from [the Torah of] ‘Atika Setimah [the Hidden Ancient One], destined to be revealed in time to come…” (Rabbi Shmuel Horowitz, Michtevei Shmuel [Jerusalem: Keren R’ Yisrael Dov Odesser, first edition], Letter 2, p. 14; cf. Reb Noson’s description of the Rebbe’s teachings at the beginning of his Hakdamah to Likkutei Moharan.)

*

The Terhovitza Maggid, a close talmid of the Rebbe and a prominent Chassidic leader in his own right, and Reb Menachem Nochum of Chernobyl, author the classic Chassidic work Me’or Einayim, always used to take turns visiting each other to celebrate Shavuos. On Shavuos night, they would dance with each other in ecstasy all night long. When Reb Nochum grew too old and weak to continue, he sent his son Reb Mordechai of Chernobyl to the Terhovitza Maggid for Shavuos, and they, too, danced all night. (Rabbi Shmuel Horowitz, Michtevei Shmuel [Jerusalem: Keren R’ Yisrael Dov Odesser, first edition], Letter 64, p. 201)

Rabbi Shmuel Horowitz states that on Shavuos in Uman, the Chassidim took turns dancing all through the night. Thus, one group was always reciting the Tikkun and another was always dancing. (Rabbi Shmuel Horowitz, Michtevei Shmuel [Jerusalem: Keren R’ Yisrael Dov Odesser, first edition], Letter 54, p. 190; ibid. Letter 64, p. 201)

*

By contrast, Rabbi Levi Yitzchak Bender recalled that the Breslover Chassidim in Uman recited the Tikkun Leyl Shavuos, as is customary, and then danced for a long time. On one occasion, Reb Borukh Getche’s danced with the members of his chaburah all night until it was time to get ready for Shacharis. (Si’ach Sarfei Kodesh V, 303)

*

Rabbi Nachman Burshteyn heard that in Uman, it was primarily the ‘ovdim who danced at such length on Shavuos night. Most of the ‘olam simply recited the Tikkun.

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In Katamon, they used to dance after each of the three or four “kaddeishim” in the course of reading the Tikkun. (Heard from Rabbi Nachman Burshteyn)

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The melody for “Atah Nigleisa” that we sing on Shavuos night came from Reb Borukh’l of Medzhibuzh, who sang it on Shabbos evening to “Eishes Chayil” – while the melody we sing to “Eishes Chayil,” Reb Borukh’l sang to “Atah Nigleisa.” However, the Rebbe switched them. (Heard from Rabbi Nachman Burshteyn)

Just before alos ha-shachar, one immerses in the mikveh. Kabbalistically, this mikveh represents the Fiftieth Gate, and is the source of holiness of all immersions in the mikveh throughout the year. (Likkutei Moharan I, 56:7; Rabbi Shmuel Horowitz, Michtevei Shmuel [Jerusalem: Keren R’ Yisrael Dov Odesser, first edition], Letter 64, p. 201; Rabbi Chaim Vital, Pri Eitz Chaim, Seder Leyl Shavuos)

As mentioned above, Shavuos is one of the five times that the tzibbur davens ki-vasikin. (Oral Tradition)

*

Rabbi Levi Yitzchak Bender stated that throughout the Ukraine, including in Breslover communities, it was customary to omit the yotzros on the first day of Shavuos, but to recite them on the second day. In Breslov communities in Eretz Yisrael today, yotzros are recited during chazoras ha-sha”tz on Shavuos. (See Si’ach Sarfei Kodesh IV, 463)

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In America, the Borough Park Breslov congregation recites yotzros so on both days.

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Rabbi Nachman greatly praised the medieval poem “Akdamus Milin” and the regal melody with which it is sung. This remains a highlight of the Shavuos davening in Breslover shuls today. It is our custom that each stanza is sung by both the chazzan and the congregation, not by alternating stanzas, as in some communities. (See Sichos ha-Ran 256)

Reb Avraham used to sing a melody without words prior to Akdamus, and extend and embellish the stanzas with various melodic phrases as he recited them. (Heard from Rabbi Nachman Burshteyn)

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(See Likkutei Halakhos, Birkhas ha-Shachar 5:18, 52; Kriyas Shema’ 5:17; Birkhas ha-Peyros 5:22; et al. This custom is mentioned in Machzor Vitry, based on a midrash in Pesikta Zutra (Midrash Rus); see Likkutei Maharich III, p. 579.)

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Reb Gedaliah told Reb Aharon Waxler that one should say “shnei se’irim le-khaper” during the Musaf of Shavuos, as in the Musaf of Rosh Hashanah. (Heard from Rabbi Aharon Waxler. Cf. Siddur Baal ha-Tanya, ad loc.)

*

Shavuos is the yahrtzeit of the holy Baal Shem Tov, founder of the Chassidic movement, and the Rebbe’s great-grandfather. Therefore, it is a custom of Chassidim in general to mention a teaching from the Baal Shem Tov, or at least to mention him on Shavuos.

Used with permission by Rabbi Dovid Sears – http://www.nachalnovea.com/breslovcenter/

The Breslov Research Institute has released a free English booklet in time for Shavuot. This booklet contains much of Rebbe Nachman’s Torah on Shavuot as well as Reb Noson’s Likutey Tefilot.

To view or download please click here:

Based on Likutey Moharan I, Lesson #191

“If you follow My laws and are careful to keep My mitzvot, I will provide you with rain… the land will bear its crops, the trees… will provide fruit… threshing season will last until your grape harvest… I will grant peace in the land… you will continue eating the previous year’s crops… and will eventually have to clear out the old crops because of the new” (Leviticus 26:3–10).

Sounds pretty good—and I even left out some of the blessings on the list. Keep those mitzvot, learn some Torah, and then reap the rewards—literally—and enjoy! Right? Well, it depends.

Rebbe Nachman teaches that two people can be sitting next to each other in Gan Eden—the Heavenly abode awaiting those who are careful to keep God’s mitzvot while they live on our planet—and they will have totally different experiences. One will enjoy “all the pleasures and delights of the 310 worlds,” while his friend will feel nothing and have no pleasure whatsoever. Since they were both observant Jews, what made the difference?

Rebbe Nachman explains that Godliness resides in the heart. And even though the heart (and brain) are quite small, they can contain country upon country, with all the things, places, and people they include—because “the Heavens to the heights and the earth to the depths, and the heart of kings is unfathomable” (Proverbs 25:3).

So if you want to enjoy the rewards of mitzvah performance, you have to enjoy doing the mitzvot. You have to put your heart into them, contemplate their wisdom and mystery, the greatness of the One Who chose you to observe them, and the wonder of being privileged to do them.

Do that, and you’ll enjoy Gan Eden right here on earth!

A gutn Shabbos!
Shabbat Shalom!

© Copyright 2025 Breslov Research Institute

The Breslov Research Institute has a free English/Hebrew booklet for Lag Ba’Omer, called: “Lag Ba’Omer with Rebbe Nachman of Breslov.” It contains Rebbe Nachman’s prologue to Likutey Moharan called “L’chu Chazu,” which deals with the uniqueness and connection between Rebbe Shimon Bar Yochai and Rebbe Nachman, as well as the special prayer written by Reb Noson to be said especially on Lag Ba’Omer. We hope that you gain much from this special publication.

In these days between Pesach and Shavuot, as we ascend from the physical redemption of Egypt to the spiritual redemption of receiving the Torah, we are given the precious gift of Sefirat HaOmer—a time of inner refinement and growth.

But the journey is not always easy. The yetzer hara (evil inclination) does everything it can to distract us, weaken our resolve, and make us feel that our efforts are small and ineffective. Rebbe Nachman and Reb Noson teach us, however, that even the smallest step toward holiness—especially during this time—has tremendous power.

That’s why we’re honored to share this heartfelt collection of prayers from Reb Noson to help you count the Omer with intention, longing, and joy. These prayers are taken from Likutey Tefilot, in the English translation from our edition of The 50th Gate, which you can get here.

Enjoy, and be sure to take advantage of this special opportunity to connect deeply during these holy days.

Download BRI’s Breslov Pesach Companion below. We are sure it will help you enhance your Seder and holiday!

The Stories Of Our Lives

Man is incapable of a sudden confrontation with his Creator. The overwhelming experience of such awareness is just too awesome. Truth, the stark Truth, must be camouflaged. Only then can the soul gradually absorb it.

God, so to speak, camouflaged Himself in stories. These are the stories of the Creation and of Adam and Eve; the stories of the Flood and of the Patriarchs; the stories of Jewish exile and redemption. God is hidden in all the stories of human history, and in the as yet untold stories of each and every human being—his trials, his tribulations, and his salvation.

At the Pesach Seder, we tell stories—maggid. We recount the stories of the exile in and the redemption from Egypt. These represent the collective stories of mankind. They typify the individual stories of each and every one of us. As we relate the details of these stories, we must relate to them. Be aroused by them. See the Hand of God in the stories of our own lives.

Through the telling, we bring to life their stories. In turn, may God bring to life the story of our Redemption (LH, Nedarim 5:6-8) (The Breslov Haggadah, pp. 37-38).

Rebbe Nachman And Pesach

Once, on an intermediate day of Pesach, a young man came to Reb Avraham Sternhartz to speak to him about Rebbe Nachman’s teachings. Because the young man had only recently become interested in Breslov Chassidut, Reb Avraham spoke with him at length. At the end of the conversation, he noticed how sad and troubled the young chassid appeared. The young man sensed this and began to relate all the difficulties and opposition he had encountered since becoming a Breslover chassid.

Reb Avraham said to him, “Nu! Today is Pesach, the time of our redemption,” and started speaking to him about the greatness of Pesach, the Exodus, and the true meaning of freedom. He gave him much advice and encouragement to help him through these trying times. At the end of the conversation, Reb Avraham said, “PeSaCh has the same numerical value as Rebbe NaChMaN (148). How can we connect Rebbe Nachman and the concepts of Pesach? The Haggadah teaches us: ‘This is what Hillel did: he took the Pesach, matzah and maror, and ate everything together.’”

Reb Avraham advised this young man to accept Hillel’s teaching. We can partake of the Pesach—the true tzaddik—only by experi-encing bitterness and difficulty! Then we can fully appreciate these teachings. “Now,” Reb Avraham said, “go home and have a very joyous Pesach!” (Oral tradition).

Longing For God At The Seder

Reb Noson would recite the Haggadah with great fervor and emotion. Often the members of his family were too afraid to look at him during the Seder, so great was the awe and fear visible upon Reb Noson’s face. His grandson, Reb Avraham Sternhartz, related that the Seder night was a very trying time for Reb Noson’s family. They were never sure that he would make it through the Seder without fainting, Once while reciting the words “The revelation of the Divine Presence!” he became so filled with emotion and a yearning for God that he actually did faint (Oral tradition).

The Bitter Herb

Rebbe Nachman told the following parable:

Once a Jew and a German gentile were traveling as hoboes together. The Jew told the German to make believe that he was a Jew (since his language was similar [to Yiddish]), and the Jews would have pity on him. Since Pesach was approaching, the Jew taught him how to act (when he is invited to a Seder). He told him that at every Seder, Kiddush is made and the hands are washed. However, he forgot to tell him about the bitter herb.

The German was invited to a house on the first night of Pesach and, being very hungry from all day, looked forward to the fine foods that had been described by the Jew. However, first they gave him a piece of celery dipped in salt water, and other things served at the Seder. They then began to recite the Haggadah and he sat there longing for the meal. When the matzah was served, he was very happy.

Then they gave him a piece of horseradish for the bitter herb. It was bitter to taste, and he thought that this was the entire meal. He ran from the house, bitter and hungry, saying to himself, “Cursed Jews! After all that ceremony, that’s all they serve to eat!” He went to the synagogue where he had made up to meet his partner, and fell asleep.

After a while the Jew arrived, happy and full from a good meal. “How was your Seder?” he asked.

The other told him what had happened.

“Stupid German!” replied the Jew. “If you had waited just a little longer, you would have had a fine meal, as I had.”

The same is true when one wants to come close to God. After all the effort to begin, one is given a little bitterness. This bitterness is needed to purify the body. But a person may think that this bitterness is all there is to serving God, so he runs away from it. But if he waited a short while and allowed his body to be purified, then he would feel every joy and delight in the world in his closeness to God (Rabbi Nachman’s Stories, Parable #23).