 Contributor(s): 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): “Do not I fill heaven and earth?” is a translation by Rabbi Morrison David Bial of a portion of Reb Nosson of Nemyriv’s Liqutei Tefilot I:7.1, as adapted from the teachings of Rebbe Naḥman of Bratslav in Liqutei Moharan I:7.1. The translation was first published in his anthology, An Offering of Prayer (1962), p. 76, from where the English was transcribed. I have set this translation side-by-side with the Hebrew noting some elisions in Rabbi Bial’s adaptation. –Aharon Varady . . . Contributor(s): 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): Often, when people refer to “Rebbe Naḥman’s Prayer for Peace,” they are referring to a more recent prayer combining portions of a number of prayers of Reb Noson of Nemyriv, including from this one: Liqutei Tefilot Ⅰ:116. Reb Noson of Nemirov adapted his teḥinot from the teachings of Rebbe Naḥman of Bratslav in Liqutei Moharan Ⅰ:137. . . . Contributor(s): Reb Noson’s Likutei Tefillot I:37 contains teḥinot derived from Rebbe Naḥman’s Likutei Moharan I:37. . . . Contributor(s): 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): Often, when people refer to “Rebbe Naḥman’s Prayer for Peace,” they are referring to a more recent prayer combining portions of a number of prayers of Reb Noson of Nemyriv, sometimes also including from this one: Liqutei Tefilot Ⅰ:139, a prayer for the spiritual illumination of the Jewish people in the context of opposition to Ḥasidut. Reb Noson of Nemirov adapted his teḥinot from the teachings of Rebbe Naḥman of Bratslav in Liqutei Moharan Ⅰ:228. . . . Contributor(s): Often, when people refer to “Rebbe Naḥman’s Prayer for Peace,” they are referring to a more recent prayer combining portions of a number of prayers of Reb Noson of Nemyriv, sometimes also including from this one: Liqutei Tefilot Ⅰ:141, a prayer for the spiritual illumination of the Jewish people in the context of opposition to Ḥasidut. Reb Noson of Nemirov adapted his teḥinot from the teachings of Rebbe Naḥman of Bratslav in Liqutei Moharan Ⅰ:239. . . . Contributor(s): Often, when people refer to “Rebbe Naḥman’s Prayer for Peace,” they are referring to a more recent prayer combining portions of a number of prayers of Reb Noson of Nemyriv, including this one Liqutei Tefilot Ⅱ:53. In addition to a prayer for peace and the eradication of war, the prayer requests rain in its due time, excellence in Torah study, and protection from unworthy students of Torah. Reb Noson of Nemirov adapted his teḥinot from the teachings of Rebbe Naḥman of Bratslav in Liqutei Moharan Ⅱ:60. . . . Contributor(s): 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. . . . |
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