 Contributor(s):  Categories:  Tags: In Uman, Ukraine (and in [the Breslov [community] in general) during the repetition of Rosh Hashanah Musaf, when when the ḥazan gets to the special brokha in the Amidah for Yamim Nora’im [the Days of Awe]: . . .  Contributor(s):  Categories:  Tags: A prayer for Sukkot linking the theme of home building and receiving Torah with a warning not to eat animals and to extend ones compassion to all creatures. . . .  Contributor(s):  Categories:  Tags: Breslov, kosher slaughter, צדקה tsedaqah, fasting, memory, חסידי ברצלב Ḥasidei Bratslav (Breslov), shoḥtim, תחינות teḥinot, pedagogy, 56th century A.M., children's education, Problematic prayers, Likutei Tefilot, gilgul neshamah, sheḥitah, dveykut, transmigration of souls, anti-Enlightenment, gilgul hanefesh, curses, 19th century C.E., Prayers adapted from teachings, spiritual hunger and thirst, Needing Proofreading Reb Noson’s Likutei Tefillot I:37 contains teḥinot derived from Rebbe Naḥman’s Likutei Moharan I:37. . . .  Contributor(s):  Categories:  Tags: A prayer for entering hitbodedut (solitary meditation, preferably in a natural setting), by Reb Noson of Nemyriv, as adapted from the teachings of Rebbe Naḥman of Bratslav. . . .   Contributor(s):  Categories:  Tags: Psalms 59, Psalms 77, Psalms 90, Breslov, Psalms 105, Psalms 137, תקונים tiqqunim, Psalms 150, Collections of Psalms, Psalms 16, Psalms as remedy, Psalms 32, חסידי ברצלב Ḥasidei Bratslav (Breslov), Psalms 41, Psalms 42 Before our hands can fix, we need to care. Before we can care, we need our eyes open. But how can we remind ourselves to see, and sustain our sensitivity and capability for compassion? We can shy from the pain that comes with empathy, and we can shy from the pain that comes with taking responsibility for the suffering we cause. But there are consequences to shying away, to disaffection and callous disassociation. If there is any hope, it is as Rebbe Naḥman explained so succinctly: “If you believe that you can damage, then believe that you can fix.” In 1806, Rebbe Naḥman of Bratslav taught that the recitation of ten psalms could act as a powerful Tiqun (remedy) in a process of t’shuvah leading to an awareness of the divine presence that permeates and enlivens this world but is alas, hidden though an accretion of transgressive thoughts and actions. Five years later, Rebbe Naḥman revealed the specific ten psalms of this tiqun to two of his closest disciples, Rabbi Aharon of Bratslav and Rabbi Naftali of Nemyriv. . . . |