In exile, our only weapon is crying out! King David engaged his whole life in prayer, screaming, and crying to Hashem until he merited to compose the holy Book of Psalms!

Psalm 77: 2-4

The war in Ukraine is the darkest tragedy. So many people, our people, are suffering under Putin’s insanity and calculated cruelty – a modern Haman, may his memory be erased. All feeling people must cry out for deliverance for Ukraine, Uman, and the Jewish community.

Let us learn from Psalm 77, the sixth Psalm of the Tikkun HaKlali.

We must cry out, as did King David. “King David teaches us how. King David, of blessed memory, engaged his whole life in prayer, supplications, screaming, and crying to Hashem coalescing his thoughts until he merited to compose the holy Book of Psalms.” Outpouring of the Soul

The Psalmist speaks for Israel in Exile. Rabbi Samson Raphael Hirsch

In verse 2 of the Psalm, he cries out twice: My voice is to God, and I shall cry out; my voice [the voice of Jacob] is to God [I beseech], and He gives ear to me.

In exile, our only weapon is crying out. Midrash brings Genesis 27:22 as proof. “The voice is the voice of Jacob.” When the voice of Jacob lifts in emotion, with cries in communal prayer, Esau cannot harm us.

The reason for this, explained in the Zohar, is that there is a critical difference between speech and physical action. Physical action is the most concrete – the most seemingly effective in this world and the most earthly. Speech is more sublime – less connected to the physical world and more heavenly. The way of the nations, connected to the verse, “the hands are the hands of Eisav” (Genesis 27:22), is to use physical action, which has the more obvious outer effect. But our way has always been to transcend the physical and connect to Hashem on a higher level. Thus, we cry out with our voices and connect to that level of speech, that higher realm in which we are all one Knesset Yisrael.

When the voice of Jacob lifts in emotion, with cries in communal prayer, Esau cannot harm us!

The Psalmist gives a double cry invoking the clouds of glory that accompanied the Jews in the desert. As the cloud protected us, Hashem hearing our cries, so will Hashem listen to us and respond. Midrash Tehillim

This idea, too, is discussed in the Zohar. Interestingly, the things that protected the Jews in the desert were “clouds.” Why not iron or stone barriers? Clouds are essentially water vapor, the same as our breath. The clouds of glory came to teach us that the less tangible and earthly aspect of speech can save us, as we cry out to Hashem in prayer, and not weapons of iron and stone.

From Breslov teachings:

“A double prayer, a powerful voice that Hashem hears.” Likutey Moharan 2:46

“And so, he must cry out loudly from the depths of his heart to his Father in Heaven. God will hear his voice and turn to his cry.” Likutey Moharan 46:3

“Prayer helps nullify the heavenly decree before and even after it has been issued.” The Alef-Bet Book, Tefila A:14

The desperation intensifies and manifests in physical pain, so deep is his cry in Verse 3. “On the day of my distress, I sought the Lord. My wound oozes at night and does not abate; my soul refuses to be comforted [because of the intensity of exile].”

The result is a deep moan mixed with cries found in verse 4. “I remember God, and I moan; I speak. My spirit becomes faint, Selah.

Moaning, the krechtz, of a Jew is a precious thing. From Kitzur Likutey Moharan I 8:1, “The sighing and groaning of a Jew are very precious because they entail the completion of whatever is lacking. In other words, when a person lacks something, and he sighs over what he lacks, he thereby makes up that deficiency.”

He must cry out loudly from the depths of his heart to his Father in Heaven…

In the story of Purim, we also see that the Jews relied upon their age-old tradition of crying out to Hashem. In the bitter decree of Achashverosh, masterminded by Haman, to wipe out the Jewish people, it seemed as if there was no hope.

“He (Mordechai) cast aside all wisdom and did simple things without any sophistication, going out into the center of the city and crying out bitterly while wearing his sackcloth and ashes.” Likutey Halakhot Purim 3 

But it was through Mordechai calling upon the Jewish people to cry out to Hashem with sackcloth and fasting that the union of the whole Klal Yisrael together in their distress brought about salvation. This is the power of the krechtz of a Yid!

It is as if King David is working up to a holy krechtz by crying over and over again, painfully lamenting the destruction of two Temples, exiles, persecutions, death, and destruction. So let us all cry again and again in prayer and finally come to a sigh and a groan which God will surely respond to, protect us, and bring us to the final redemption.

Whoever feels the awe of God in his heart should rise at midnight and mourn the destruction of the Holy Temple…

Whoever feels the awe of God in his heart should rise at midnight and mourn the destruction of the Holy Temple (Orach Chaim 1:3). Tikkun Chatzot (the Midnight Lament) is the prayer recited to mourn the destruction of the Temple (Mishnah Berurah 1:9).

Come hear the words of the Talmud, the Midrash and the Shulchan Arukh. Come see the teachings of the Zohar, the Kabbalah and virtually all of the Sacred Writings. They all speak about the importance of Tikkun Chatzot, the importance of dragging oneself out of bed in the middle of the night to recite a few specific Psalms, to be moved to feel the bitterness of our national and personal loss by reciting a few selected dirges. Chatzot is the breaking of sleep, which is one-sixtieth of death” (Berakhot 57b). It is like a ray of light in the darkest moment of night. In fact, Rebbe Nachman teaches: The main devotion in serving God is getting up for the midnight prayer (Rebbe Nachman’s Wisdom #301).

Conceptually, the Holy Temple corresponds to da’at (knowledge). When a person’s mind/knowledge is pure it is as if the Holy Temple were built. However, when man’s mind/knowledge/intellect is blemished, then this is indicative of the destruction of the Holy Temple (Likutey Moharan II, 67).

The importance of dragging oneself out of bed in the middle of the night to recite a few specific Psalms, to be moved to feel the bitterness of our national and personal loss!

The past is gone. God’s House was destroyed nearly two millennia ago. Presently, He is waiting to return to us (and for us to return to Him) to rebuild the Holy Temple. Even if we argue that it was not we who caused the destruction of the Temple, the Talmud teaches that we are responsible: If the Temple is not built in one’s lifetime then it is as if it was destroyed in one’s days (Yerushalmi, Yoma 1:1). Or, perhaps in a previous incarnation we actually did cause the destruction of the Temple. Therefore, it is fitting that each of us makes certain that at least we are not responsible for the delay in rebuilding it. Therefore we must make the effort to get up for Chatzot and mourn the destruction of the Temple. God has promised to reward all those who mourn by witnessing the rebuilding of the Temple and Jerusalem (Likutey Moharan II, 67).

The main devotion in serving God is getting up for the midnight prayer!

Being distant from God is like being asleep: the deeper the sleep, the harder it is to be aroused to serve God. Furthermore, sleep is compared to “lesser” wisdom, and unconscious existence, while awakening is awareness. Thus, rising for Tikkun Chatzot is akin to becoming aware of one’s existence and the need for making good use of one’s life. It is also analogous to finding the good points in oneself, within the “darkness” that surrounds him. The great value in rising for Chatzot, is that it “breaks” sleep and eliminates the distance from God (Likutey Halakhot, Hashkamat HaBoker 1:12).

(Taken from the book Crossing the Narrow Bridge: A Practical Guide to Rebbe Nachman’s Teachings – chapter 8: Prayer)

This is because in exile the true realization of who is the King is concealed from us. We have fallen under the exile of the world’s nations who have many false religions and sources of authority, which causes it to seem as if they have their own power. We don’t realize that all power and leaders in the world receive their control from Hashem Himself, the source of all power. Hashem’s Kingship has fallen so much that all sorts of idol worship are also referred to as Elohim, Gods. For the sake of Free Will, they have been given the ability to fool us as if they have their own authority when they really derive everything from Hashem.

As a result, a person falls into seeing things as results of nature and physicality, and in every negative characteristic which arouses within him he feels as if he is a god, as if he has his own strength and power. Automatically he is drawn after it and forgets what the source of all power and characteristics in our personality is.

We see that the primary way we can keep the Torah is dependent on putting all of our energy into remembering at all times who is the real King, because keeping the Torah needs to be from within a desire to enthrone Hashem. This is by reminding oneself that ’Hashem is my King from the beginning’, there is a King who preceded everything, from whom everything in the world receives their power, a Master of the World who ruled before anything was created.

There was once a Breslover Chassid who would constantly repeat during his Hisbodedus the first words of the Story of the Lost Princess, “There once was a King…”, as if to tell himself, ‘after all the confusing and crazy thoughts which enter my mind, at the end, “there once was a King…”, before all the absurdity was created, and He created them. So let me run directly to Him!’

Such an outlook allows a person to skip over anything- Hashem is my King from the beginning, to reattach all idols back to their source from where they receive their ability to fool people as if they are gods themselves, and thereby to merit truly keeping the Torah.

A person should put all his energy into his prayers. This is the deeper meaning of, ‘For Your sake are we killed all the day’!

Rebbe Nachman teaches: A person should put all his energy into his prayers. This is the deeper meaning of, ‘For Your sake are we killed all the day’ (Psalms 44:23). By exerting oneself in one’s prayers, it is as if one is sanctifying God’s Name (Rebbe Nachman’s Wisdom #12). Similarly, a person should try to concentrate fully when praying. As long as the person praying is aware of another person in his presence, his kavanah is not complete. A person should attain a level in prayer where there is only God and himself (Likutey Moharan II, 103).

Reb Naftali prayed this way. Once, the Rebbe related: In the Upper Worlds someone was praying very intensely. I uncovered his face and saw it way my Naftali (Aveneha Barzel p. 75). As part of the Points Decrees, which began in 1827, the Russian government instituted a compulsory draft, conscripting Jewish children into the Czar’s army for as long as twenty-five years. It was quite common for press gangs to enter Jewish homes in search of new conscripts. Even those with deferments were not spared. Corrupt soldiers would ask to be shown the child’s identity papers together with the draft deferment and then, after callously destroying the documents, spirit the child away. Once, while such a search was being conducted in Uman, a family whose son did have the necessary documents came running into Reb Naftali’s house. Even though Reb Naftali was praying Minchah (the Afternoon Service) at the time, they purposely made a great deal of commotion so as to attract a large crowd. Only then, in the presence of these many witnesses, did they produce their son’s papers. Later, when Reb Naftali finished praying, the family members approached him to ask forgiveness for having disturbed his prayers . Surprised by their request, Reb Naftali insisted that he hadn’t heard anything at all (Aveneha Barzel p. 75).

As long as the person praying is aware of another person in his presence, his kavanah is not complete.

Perhaps the most difficult thing to attain in prayer is concentration. The story is told of Rabbi Levi Yitzchak of Berditchev who went to a person in his synagogue one day, right after the prayers, and gave him a very warm sholom aleichem! Startled, the man said, “But I’ve been here the whole time.” Rabbi Levi Yitzchak answered, “But during the prayers your mind wandered to Warsaw where you were thinking of your business. Now that your prayers are finished, you have returned here to Berditchev!”

Rebbe Nachman placed great emphasis on concentrating on each and every word, each and every letter. He knew the difficulty involved in this and therefore gave us numerous suggestions on how we can at least attempt to pray with kavanah. These are offered in the next few paragraphs.

A person should pray with all his might and strength. If a person were just to concentrate on his prayers the words themselves would give him the energy to pray with all his might (Rebbe Nachman’s Wisdom #66).

Furthermore, Rebbe Nachman teaches: Never let shame stop you from praying (Likutey Moharan I, 30:end). One should not think that he is not fit to pray, if he has erred or sinned. One should make every effort to strengthen himself during the prayers.

The essence of prayer entails direct, simple understanding of the words (Likutey Moharan II, 120). The Rebbe was deathly ill on the final Rosh Hashanah eve of his life (5571/1810). He asked his little grandson, Yisrael, to pray for him. “God! God!” Yisrael called out, “let my grandfather be well!” The people nearby started smiling. The Rebbe said, “This is how to pray. Simply! What other way is there?” (Tzaddik #439).

Knowing what you are saying certainly makes the task easier. Rebbe Nachman emphasized hitbodedut (secluded prayer) because then you speak to God in your native tongue. It could be this way with our daily prayers, too. Our Sages taught that prayer can be recited in the language one understands (Orach Chaim 101:4). Nevertheless, Lashon Kodesh (the Holy Tongue) is all encompassing and there are many advantages to praying in the original Hebrew. It therefore seems most advisable to have a Hebrew/English siddur (prayer book) so that, wherever you don’t fully understand the original, you can look at the translation and appreciate the meaning of what you are saying.

* * *

On the return voyage from his pilgrimage to the Holy Land, the ship on which Rebbe Nachman was travelling sprung a leak. Everybody rushed to drain the water from the ship. The Rebbe, who was physically very weak, could not participate in the very strenuous labor. So as not to discourage the others, he made his face red, as if here were exerting himself. Later, when discussing prayer with his followers, the Rebbe said: “You are like I was on the ship. You only pretend to be exerting yourselves in prayer” (Rebbe Nachman’s Wisdom #121). It takes effort, lots of effort, to pray properly, but Rebbe Nachman teaches that it can be done. Just be careful. Don’t fool yourself into thinking that with external motions alone you are praying properly.

Knowing what you are saying certainly makes the task easier!

We should try to fully concentrate on the words we are saying. It would be wonderful if we could move ourselves to cry and shed tears while praying. “But,” Rebbe Nachman taught, “that too is a foreign thought, i.e. to think about crying while praying.” If you feel aroused, fine and good. However, the main thing is to concentrate on the words you are saying (Likutey Moharan II, 95).

Foreign, distracting thoughts during prayer are like facing the enemy in battle. Like a good soldier, one must get on with the task at hand. Though a person may not be successful in praying the entire prayer with full concentration he will at least be “wounding” and “maiming” the opposition – the foreign thoughts. Eventually, if he maintains his determination, he will win the battle (Likutey Moharan II, 122).

Don’t be totally insistent that your prayers be answered. Pray, and pray hard, but don’t absolutely insist that God do as you demand. Let your prayers be supplications, entreaties. Otherwise (God will give into your demand, but) it is like stealing from Above (Likutey Moharan I, 195).

Once, when Reb Noson was in Uman, he saw a certain Reb Moshe praying very fervently. Some time afterward, Reb Noson returned to Uman and saw that Reb Moshe was no longer praying with the same intensity and effort. Reb Noson said to him, “Reb Moshe, you’ve weakened. You’re not praying the way you used to. Take my advice and start again. Look at me. My beard is already white, yet I still have intentions of becoming a good Jew!” (Aveneha Barzel p. 63). We all go through hot and cold periods. The main thing is not to give up.

(Taken from the book Crossing the Narrow Bridge: A Practical Guide to Rebbe Nachman’s Teachings – prayer)

Most often, people try to find encouragement through telling stories which relate Hashem’s wonders; stories that tell of pain and hardship that in the end became a means for everything turn out for the best. The stories of Esther and Rabbi Akiva with the candle and rooster, etc. are such a type of story.

Every person, too, if he were to think into his life would be able to see how in the end, everything always turned out for the best. If he still doesn’t see, it’s only because he’s still in middle of the process. Even someone who doesn’t give up and despair in regard to spiritual falls, but rather continues to keep starting again from new, will merit seeing how the fall itself brought him to the greatest heights and to a new understanding of Hashem.

But the truth is that even after all this, we still have to figure out why this idea usually stays only in the stories, and why is it so difficult for us to actually live with the feeling that everything is for the best. It seems impossible for us to have a lofty perspective, to live above the constrictions in which we find ourselves, to only see Hashem’s great mercy, and that there really is no difference between what seems to be harshness and kindness.

Why indeed, if everything is for the good, is it impossible to recite Baruch Dayan HaEmes, Blessed is the True Judge, with the same great joy as if we have just received the greatest good? Because our hearts are constantly eaten up by everything we experience spiritually and materially. Even if there are better times in which we see good things happening, still, at any given moment we are busy checking our mood- are things going good for me right now or not, is my life in order or not?

When will we get out of thinking like this and start to live a happy life, with the knowledge that there is really no difference for me since everything is for my best?

This is what the Rebbe refers to when he reveals that everything depends on acceptance of the yoke of heaven, that a person accepts upon himself to enthrone Hashem and perform His Mitzvos. The Mitzvos of the holy Torah contain within them such a great holiness that when a person performs a Mitzvah he draws upon himself Hashem’s Kingship, and the holiness descends upon him and spreads throughout his bones, sanctifying his body and making it into a part of the holy Torah.

The more Hashem’s Kingship is complete by a person, the more he is able to elevate himself above materialism and to see Hashem’s Unity, and how everything is run only with kindness and mercy.

Opposed to that, a person who blemishes himself in a sin causes the letters which make up that commandment in the Torah to be reconstructed in a negative way, and that becomes etched into his bones. This is what avenges a person and breaks him. His entire being descends into perceiving only difficulties, harshness and punishments. Automatically he is unable to elevate himself to realize and praise Hashem even for perceived evil.

For this reason sin is called ‘Averia’– since it passes, ever, into a person’s bones from one side to the other, unlike a Mitzvah which is tzevet, connects one’s bones.

Therefore, in order to realize that everything is for the best, we must return the Kingship to Hashem and rectify our sins.

The prayers of the individual may be rejected, but the prayers of many are never rejected!

There is no question as to the importance of praying in a synagogue. It is a place of prayer, built especially for prayer. However, if at all possible, one should specifically choose a synagogue that one finds conducive to praying. There are synagogues where praying is time, not less than “x” amount of minutes, not more than “y” amount of minutes, etc. Furthermore, there are synagogues where talking has become prevalent – even surpassing the prayers. One should use one’s discretion. Reb Noson writes that there are those who pray quickly, others who pray slowly, each according to his true feelings (Likutey Halakhot, NIzkey Shkheinim 5:2). Still, one should make the effort to put as much kavanah (devout concentration) as possible, into one’s prayers.

If at all possible, one should specifically choose a synagogue that one finds conducive to praying…

Praying with a minyan (quorum) is also of tantamount importance. The Talmud teaches: The prayers of the individual may be rejected, but the prayers of many are never rejected (Ta’anit 8a). One should pray there with joy and happiness, even to the point of clapping one’s hands and singing the words. As Rebbe Nachman said: I put great value in the Baal Shem Tov’s way of praying: with exertion and joy (Tovot Zikhronot #5). However, one should not pray in a manner that disturbs others, nor use mannerisms designed to draw attention to oneself. Better to pray simply, with as much kavanah as one can muster.

Rebbe Nachman said: You should not say that if you were praying so intensely, you would not hear or feel someone else. People can be annoying, even though it appears that the person is involved totally in his prayers (Rebbe Nachman’s Wisdom #285). There are some who feel that since they pray differently from others in their synagogue, perhaps it would be better if they were to stay home and pray individually. However, this is incorrect. One should make every effort to pray in a synagogue. If there are disturbances that disrupt his prayers, then he should pray about this too, during his hitbodedut (Oneg Shabbat p. 502).

One should pray there with joy and happiness!

The Rebbe never asked his followers to give up their “inherited” version of the prayers. Family traditions of nusach – Sefardi, Ashkenaz or Sefard (Chassidic) – did not have to be changed. Its makes no difference which version one prays. Rebbe Nachman said: Chassidut has nothing to do with nusach. One can be a chassid and still pray the Ashkenaz version (Siach Sarfei Kodesh I-90).

(Taken from the book Crossing the Narrow Bridge: A Practical Guide to Rebbe Nachman’s Teachings, chapter 8 – Prayer)

Rebbe Nachman  said “Prayer is so great, who knows if one will have the chance to pray later on in the day!”

Rebbe Nachman exhorted his followers to pray as early in the day as possible. He said: Prayer is so great, who knows if one will have the chance to pray later on in the day (Rebbe Nachman’s Wisdom #31). Rebbe Nachman wanted his followers to have a head start on the day and he spoke very often of the need to arise for Tikkun Chatzot (the Midnight Lament). In most cases, those who did get up stayed awake until after the Morning Prayers. If not man rose early enough to pray vatikin, at daybreak.

Starting your day early has lots of advantages. It gives you a good deal of time for your devotions. You can spend time praying as one should: carefully reciting all the words and concentrating on their meaning. You can also have some quiet time alone in hitbodedut, study some Torah, do a mitzvah – all before making your way to your office or place of work to “begin” the day. Getting up late allows for none of this. Even before you’ve gulped down your prayers and a cup of coffee, it’s time to head into the rush-hour traffic that brings you unprepared and still bleary-eyed to face yet another day.

Rebbe Nachman wanted his followers to have a head start on the day and he spoke very often of the need to arise for Tikkun Chatzot.

Speaking of a cup of coffee, Rebbe Nachman said that he never drank even so much as a cup of water before reciting the morning prayers. He disagreed with all those who drank coffee and the like before praying (Rebbe Nachman’s Wisdom #277). Although there are opinions in the Shulchan Arukh which permit this, God says: “After you eat and drink you come to praise Me?!” (Berakhot 10b). Quite simply, one’s heart is subdued and humble when it wants. Refraining from food or drink before praying gives you a greater desire to feed the spiritual than the physical. Obviously, if you start your day early, this usually presents no problem.

Starting your day early has lots of advantages!

Rebbe Nachman said: Those Tzaddikim that pray after the set time for the Morning Prayers are making a mistake (Tzaddik #487). When asked by Reb Meir of Teplik how people dared to shave their beards and peyot with a razor, thereby transgressing five Torah prohibitions daily, Reb Noson remarked, “And how can ‘religious’ people daily miss out reading the morning Shema in its correct time?” (Kokhavey Or, p. 75 #17). It is quite clear from the Shulchan Arukh that the correct time for reciting the Shema is up until one quarter of the day. The Morning Service may be prayed up until one third of the day has passed. (This changes according to location and one should  check with one’s local rabbi.)

 (Taken from the book Crossing the Narrow Bridge: A Practical Guide to Rebbe Nachman’s Teachings, chapter 8, Prayer)

200 Years ago, Reb Noson began printing his Likutey Tefilot. In a letter to his son, Reb Yitzchak, he wrote: “I see that these prayers are a must for all, young and old, and I am printing them for everyone’s benefit.”

He said that many people had already merited Gan Eden with his prayers (Kochvey Or, 25)

It’s both moving and inspiring to read about Reb Noson’s great joy with the printing of each individual prayer. (In Reb Noson’s time, the printing press was small and hand-operated, allowing for only one page to be printed at a time. Years later, with the invention of the lithograph press, several pages could be printed simultaneously.)

What makes these prayers so special is that each person reciting them can identify closely with the message, as if he himself had written the words.

We felt that it was time to reprint The Fiftieth Gate, the English translation of Likutey Tefilot, in a more user-friendly and modern typeset edition. We’re certain that the new edition will find a place of honor in every Jewish library.

However, in order for us to see this project through and make these special prayers available to all, we need your help.

After analyzing the financial requirements, we found that all we need from each individual sponsor is a monthly contribution of $50 for a period of 20 months (totalling $1,000).

Please refer to the chart in this link and choose from the list the prayer that covers the topics that are closest to your heart. Each prayer can be sold only once. (Prayers marked in red have already been taken.)

The cost of most prayers ranges from $1,000 to $1,800, and there are options for larger donations.

Out of a total of 210, there are currently only about 85 prayers still available for your dedication. Don’t hesitate; go into the link and choose the prayers that speak to you in the most precise way!

The new, reformatted edition of The Fiftieth Gate will be printed in four volumes. Each sponsor is eligible, as a partner in the project, to a name dedication, in honor of or in memory of your loved ones, as well as a complete set of the prayers when they are printed (about two years from now, God willing).

Click Here to participate>>

After the prayers have been received in Heaven, an angel takes an oath from them and then sends the prayers upward, to the Crown which adorns the Holy Ones head!

Mashiach’s main weapon is prayer. All the battles he will wage, all the conquests he will achieve – they will come through the power of prayer (Likutey Moharan I, 2:1). Reb Noson adds: The essential weapon of each Jew is like that of Mashiach, prayer (Advice, Prayer, 2).

* * *

Reb Noson was once talking about the greatness of prayer. The Midrash states: After the prayers have been received in Heaven, an angel takes an oath from them and then sends the prayers upward, to the Crown which adorns the Holy Ones head (Shemot Rabbah 21:4). “Take note,” said Reb Noson, “even angels cannot rise to the level which the prayers can reach!” (Aveneha Barzel p 88).

Rebbe Nachman teaches: A Jew’s main attachment to God is through prayer (Likutey Moharan II, 84). Through his prayers, each Jew acquires absolute mastery and control – he can achieve whatever he desires (Likutey Moharan I, 97).

“Take note,” said Reb Noson, “even angels cannot rise to the level which the prayers can reach!”

The essence of our life-force comes from prayer (Likutey Moharan I, 9:1). Prayer brings life to all the worlds (Likutey Moharan I, 9:3).

Reb Naftali had a dream in which a soul appeared before him and asked him to teach one of Rebbe Nachman’s lessons. Reb Naftali said, “The essence of our life-force comes from prayer.” Hearing this, the soul became very excited. It began to ascend higher and higher. When Reb Naftali related the dream to Rebbe Nachman, the Rebbe replied: “Do you think that in the Upper Worlds they hear my lessons the way you do in this world?!” (Hishtafkut HaNefesh, Introduction).

There are three types of prayer: a prayer of David (Psalm 86); a prayer of Moshe (Psalm 90); a prayer of the poor man (Psalm 102). Of the three, the poor man’s prayer is by far the most powerful (Zohar III:195a).

Through his prayers he can achieve whatever he desires!

The poor man’s prayers are clearly the most powerful because they come from a broken heart. The pauper stands before God and bemoans his fate: “Why me? Why do I have to suffer?” This prayer is so effective that it breaks all barriers and rises directly before God. How much more so, writes Reb Noson, when the person cries out to God that he is spiritually impoverished, that he is steeped in his physicality and wants to draw closer to God. How much more powerful is such a prayer? it will certainly rise directly before God! (Likutey Halakhot, Tefilin 5:43).

Faith, Prayer, Miracles, and the Holy Lad are all one concept (Likutey Moharan I, 7:1). How so? When we pray, it is a sign of our faith. Why else would we be praying? Prayer increases our faith, and, as we pray we gradually develop a more intimate feeling for our Creator. This in turn can lead to miracles. The more we pray, the more we can attain mastery over the elements. This is because our prayers are directed to God, and he has mastery over all of Creation. Therefore, God can, and will, perform miracles for those whose prayers are filled with a refined level of faith. In addition, these miracles and prayers are conceptually related to the Holy Land, for they reveal holiness and the Kingdom of Heaven.

(Taken from the book, Crossing the Narrow Bridge: A Practical Guide to Rebbe Nachman’s Teachings, chapter 8 – Prayer).

What’s really the right way to study? When it comes to Torah, which one of the methods of study is true?

Moshe received the Torah from Sinai and gave it to Joshua; Joshua gave it to the Elders; the Elders to Prophets… (Avot 1:1)

Get for yourself a rabbi (Avot 1:6).

* * *

A person cannot successfully learn Torah from everyone. You may have to travel to find the right place for you to study Torah (The Aleph-Bet Book, Limud A:92).

People’s perspective of the world differs. This affects all aspects of our lives and is true for Torah study as well. As a result, down through the years several approaches to study have developed: from the deeply analytical approach to the more halachically centered general approach, and everything in-between. Some favor iyun (in-depth study), others have stronger memories and select bekiut (broad knowledge study)… and so on. This applies not only to the way we study any given subject of Torah – the differences being most prominent in the study of Talmud – but also to the different schools of thought that have developed on what to study in general. Thus, even within the Breslov movement itself, there are those who put more emphasis on a rich diet of Talmud, while others on Rebbe Nachman’s teachings.

At first, this may prove confusing. You might find yourself wondering, what’s really the right way to study? When it comes to Torah, which one of the methods of study is true? Actually, this question is no question at all, for the answer is that everybody’s truth is different. Each person has his own, personal preference. The thing to do is find your own level. Find yourself a teacher that suits you and have him guide you according to your truth. There’s no reason to have to accept someone else’s preference. As our Sages said, “A person only studies Torah from a place where his heart desires” (Avodah Zarah 19a). This means that you have to seek out the path which is best for you, because only then will your heart be in it – only then will your desire be strong enough so that one day you too will come to fulfill the Torah “work-load” which the Rebbe prescribed.

A person cannot successfully learn Torah from everyone. You may have to travel to find the right place for you to study Torah!

This brings to mind the well-known story of the treasure buried under the bridge in Vienna. This, in short, is how Rebbe Nachman told it:

A Jew once dreamt that under a certain bridge in Vienna he would find a great treasure. He traveled to Vienna and stood near the bridge trying to figure out what to do. A policeman who was passing by became suspicious. Sensing that honesty would be the best policy the Jew explained that he had had a dream that he would find a treasure buried under the bridge. If the policeman were willing to help him dig it up, he would be only too happy to share it with him. The policeman laughed and said: “You Jews are only interested in dreams. I also had a dream, and also saw a treasure.” The policeman then went on to describe accurately the man’s city and house. “In my dream, that’s where the treasure is buried,” he concluded. The Jew rushed home, dug under his house and found the treasure. It was then that he realized that the treasure had been his all along, but to find it he had to travel to Vienna.

The same is true in serving God. Each person has the treasure, but in order to find it, he must travel to the Tzaddik (Rebbe Nachman’s Stories #24).

The treasure is within each individual and he alone has his treasure. Yet, the discovery and development of that treasure only comes about by means of the Tzaddik. The Tzaddik is like a tree with many branches. Issuing from these branches are smaller branches from which leaves grow. All the leaves draw from the roots by means of the tree trunk, each drawing its nourishment via a different path. Similarly, all people draw their Torah through the Tzaddik, the True Tzaddik. But we each have our own path, separate from one another’s and each of us has to use the path which is right for us to draw nourishment – the Torah – through the Tzaddik. Thus, Rebbe Nachman teaches: the Tzaddik guides a person to his path (the path of his rectification) (Likutey Moharan I, 4:8). To this, Reb Noson added: You must study and receive Torah from your rabbi – a qualified rabbi, who is learned and righteous. By doing this you will come to understand the numerous hints and ideas which appear on your path to help you draw closer to God (Likutey Halakhot, Netilat Yadayim li’Seudah 6:56).

Each person has the treasure, but in order to find it, he must travel to the Tzaddik!

Rebbe Nachman teaches: One’s rabbi has to be both a lamdan (a scholar) and a chassid (pious). He must be learned, because “a boor cannot be pious” (Avot 2:6). At the same time, being learned by itself is also insufficient, because one can be very learned and yet wicked at the same time (Likutey Moharan I, 31:end).

Rebbe Nachman also warned of the dangers in becoming “too learned”. He said: a person’s erudition can propel him to great spiritual heights. However, when he encounters difficulties and falls in his level [of devotions], he must draw inner strength from his “good points,” his righteous deeds, not from his knowledge of Torah. Torah study is very great, but restoring a level of righteousness requires strengthening oneself with one’s good deeds. A person’s wickedness however, can lead him to heresy, and all the more so when he is learned (Likutey Moharan I, 31:end).

Furthermore, Rebbe Nachman teaches: There are certain teachers of Torah who must be totally avoided. Not only do they drain themselves with their false studies, but they mislead others and make them too weary [and disenchanted] to study Torah enthusiastically (Likutey Moharan I, 28:1).

(Taken from the book Crossing the Narrow Bridge: A Practical Guide to Rebbe Nachman’s Teachings – chapter 7 – Torah Study)