The Rebbe often spoke with us about prayer. He constantly told us to force ourselves to pray with devotion, strongly binding our thoughts to each word and listening very carefully to the words we are saying.
The Rebbe had told many of his disciples to study the Kabbalistic writings of the Ari. But even these disciples were not advised to follow the Kabbalistic devotions during prayer found in these works (see Likutey Moharan II, 120).
He said that perfect prayer is the plain meaning of such words as “Barukh Atah HaShem — Blessed are You, God.” Devotion is concentrating on the meaning of the words and listening to them carefully.
The Rebbe would ridicule those who said that one should not force himself to pray. He advised us very strongly to pray with all our might, putting all our strength into each letter of the service (see “His Wisdom” #66).
He also instructed us to ignore all disturbing thoughts during prayer. His advice was that we merely pray correctly, disregarding all distractions. He said we should turn our minds away from all such thoughts completely (see “His Wisdom” #72).
The Rebbe also said that it may be impossible to go through the entire service with proper devotion. Still, each person can say a small portion with true feeling. We see this all the time. One person might have deep feelings while saying the Ketoret, the prayers in place of the incense offering. Another may pray best during the Pesukey DeZimrah, the opening Psalms.
I (Reb Noson) once saw a lesson regarding this in the Rebbe’s writings. It was never copied,107A number of the Rebbe's writings were destroyed at his express command. There was the Sefer HaNisraf ("The Burned Book"), which he ordered R' Shimon to burn shortly before Pesach 5568/1808 while he was convalescing in Lemberg (Tzaddik #66; Yemey Moharnat #26). There was also a chest of unpublished manuscripts which he ordered R' Shimon and R' Naftali to burn immediately after his passing (Yemey Moharnat #59). and I can only report what I remember.
The human body has a transcendental counterpart, and each of its limbs corresponds to a portion of the service. Each person is also associated with a particular limb. When he comes to the part of the service pertaining to his limb, he is aroused to great devotion. You may sometimes pray with great devotion. But then the feeling departs and the words begin to seem empty. Do not be discouraged (, for you have merely left your area in the transcendental form). Continue the service, saying each word in absolute simplicity.
For deep inside, you are very far from prayer. Prayer is very high. It is even above the study of Torah. How can you be worthy of serving God in such a lofty manner?
Follow the order of the service even without feeling. Continue word by word, page by page, until God helps you to achieve a feeling of devotion. And even if you complete the entire service without feeling, it is not the end. You can still say a Psalm. There are other prayers to be said (cf. Tzaddik #508).
In general, you must force yourself to do every holy task with all your might. This is especially true of prayer. But if you are not worthy of achieving this, it is still forbidden to become discouraged. Be strong and cheer yourself as much as possible.
Seek out your good points, using them to bring joy to your prayers. This is discussed in Likutey Moharan on the verse, “I will sing to God while I exist” (Psalms 146:2; see Likutey Moharan I, 282).
The Rebbe’s teachings regarding prayer are very extensive and can only be outlined here. If you are intelligent, you will understand the main points. Ponder them well, for they contain awesome advice and are full of truth and sincerity.
Look further in the Rebbe’s lessons on the verses, “The deeps, they covered them” (Exodus 15:5) and, “Make a light for the ark” (Genesis 6:16), appearing in Likutey Moharan I, 9 and I, 112, respectively.108These lessons have been compiled in an English-language publication with full commentary under the title, Tsohar, by Breslov Research Institute. Open your eyes and contemplate these lessons well.109Both these lessons were given during the winter of 5563/1802-1803. Lesson 112 was delivered at the beginning of the winter, while Lesson 9 was revealed on Shabbat Shirah, 13 Shevat (January 8, 1803) (Tzaddik #129). In these lessons, the Rebbe says that the main thing is truth.
Consider the Rebbe’s words and you will certainly be worthy of true prayer. It is an important rule in all devotion. The Tikkuney Zohar (#21, 44b) speaks of “hands writing secrets” (cf. Likutey Moharan II, 7:10).
בְּעִנְיַן הַתְּפִלָּה, סִפֵּר רַבֵּנוּ-ז"ל עִמָּנוּ הַרְבֵּה. וְהִזְהִיר מְאֹד לְהַכְרִיחַ אֶת עַצְמוֹ לְהִתְפַּלֵּל בְּכַוָּנָה גְּדוֹלָה, דְּהַיְנוּ לְקַשֵּׁר הַמַּחֲשָׁבָה אֶל הַדִּבּוּר בְּקֶשֶׁר אַמִּיץ וְחָזָק, שֶׁיַּטֶּה אָזְנוֹ הֵיטֵב הֵיטֵב וְיִשְׁמַע מַה שֶּׁהוּא מְדַבֵּר בַּתְּפִלָּה, וְזֶה עִקַּר תְּפִלָּה בְּכַוָּנָה.
The Rebbe often spoke with us about prayer. He constantly told us to force ourselves to pray with devotion, strongly binding our thoughts to each word and listening very carefully to the words we are saying.
וְלֹא הָיָה מְצַוֶּה לְהִתְפַּלֵּל עִם כַּוָּנוֹת מַמָּשׁ עַל־פִּי כִּתְבֵי הָאֲרִ"י ז"ל, אֲפִלּוּ לְאוֹתָן הָאֲנָשִׁים שֶׁהָיוּ לוֹמְדִים כִּתְבֵי הָאֲרִ"י עַל־פִּי פְּקֻדָּתוֹ.
The Rebbe had told many of his disciples to study the Kabbalistic writings of the Ari. But even these disciples were not advised to follow the Kabbalistic devotions during prayer found in these works (see Likutey Moharan II, 120).
וְאָמַר שֶׁעִקַּר שְׁלֵמוּת הַתְּפִלָּה הוּא: בָּרוּךְ אַתָּה ה' וְכוּ' וְכוּ' כִּפְשׁוּטוֹ. וְזֶה עִקַּר כַּוָּנַת הַתְּפִלָּה, שֶׁיְּכַוֵּן פֵּרוּשׁ הַמִּלּוֹת וְיִשְׁמַע הֵיטֵב מַה שֶּׁהוּא אוֹמֵר. וְהָיָה מִתְלוֹצֵץ מְאֹד מְאֹד מֵאוֹתָן הָאוֹמְרִים שֶׁאֵין צְרִיכִין לְהַכְרִיחַ עַצְמוֹ לִתְפִלָּה,
He said that perfect prayer is the plain meaning of such words as “Barukh Atah HaShem — Blessed are You, God.” Devotion is concentrating on the meaning of the words and listening to them carefully.
וְהָיָה מַזְהִיר מְאֹד לְהִתְפַּלֵּל בְּכֹחוֹת, לְהַכְנִיס כָּל כֹּחוֹ בְּאוֹתִיּוֹת הַתְּפִלָּה.
The Rebbe would ridicule those who said that one should not force himself to pray. He advised us very strongly to pray with all our might, putting all our strength into each letter of the service (see “His Wisdom” #66).
וְעַל הַמַּחֲשָׁבוֹת זָרוֹת הַבָּאִים בְּתוֹךְ הַתְּפִלָּה הָיָה מְצַוֶּה לִבְלִי לְהַשְׁגִּיחַ עֲלֵיהֶם כְּלָל, רַק יַעֲשֶׂה אֶת שֶׁלּוֹ וְיִתְפַּלֵּל כְּדַרְכּוֹ וְאַל יַשְׁגִּיחַ כְּלָל עַל שׁוּם בִּלְבּוּל. וְאַל יַחֲזִיר פָּנָיו וּמַחֲשַׁבְתּוֹ אֲלֵיהֶם כְּלָל (וְכַאֲשֶׁר מְבֹאָר מִזֶּה בַּסְּפָרִים הַנִּדְפָּסִים כְּבָר).
He also instructed us to ignore all disturbing thoughts during prayer. His advice was that we merely pray correctly, disregarding all distractions. He said we should turn our minds away from all such thoughts completely (see “His Wisdom” #72).
גַּם אָמַר רַבֵּנוּ ז"ל: שֶׁאִי אֶפְשָׁר לְהִתְפַּלֵּל כָּל הַתְּפִלָּה בְּכַוָּנָה כָּרָאוּי, רַק כָּל אֶחָד וְאֶחָד אֵינוֹ מִתְפַּלֵּל כִּי אִם קְצָת מֵהַתְּפִלָּה בְּכַוָּנָה, כַּנִּרְאֶה בְּחוּשׁ, שֶׁאֶחָד אוֹמֵר "קְטֹרֶת" בְּכַוָּנָה וְאֶחָד אוֹמֵר "פְּסוּקֵי דְּזִמְרָה" בְּכַוָּנָה וְכוּ' וְכַיּוֹצֵא בָּזֶה.
The Rebbe also said that it may be impossible to go through the entire service with proper devotion. Still, each person can say a small portion with true feeling. We see this all the time. One person might have deep feelings while saying the Ketoret, the prayers in place of the incense offering. Another may pray best during the Pesukey DeZimrah, the opening Psalms.
וְרָאִיתִי בִּכְתָבָיו תּוֹרָה עַל זֶה, אַךְ לֹא זָכִיתִי לְהַעְתִּיקָהּ.
I (Reb Noson) once saw a lesson regarding this in the Rebbe’s writings. It was never copied,107A number of the Rebbe's writings were destroyed at his express command. There was the Sefer HaNisraf ("The Burned Book"), which he ordered R' Shimon to burn shortly before Pesach 5568/1808 while he was convalescing in Lemberg (Tzaddik #66; Yemey Moharnat #26). There was also a chest of unpublished manuscripts which he ordered R' Shimon and R' Naftali to burn immediately after his passing (Yemey Moharnat #59). and I can only report what I remember.
וּקְצָת מַה שֶּׁאֲנִי זוֹכֵר מִשָּׁם הוּא שֶׁזֶּה בְּחִינַת מָה דְּאִיתָא בַּתִּקּוּנִים (תִּקּוּן י"ח): דְּאִית מָארֵי דְּיָדִין וְאִית מָארֵי דְרַגְלִין וְכוּ'.
The Tikkuney Zohar (#18) states that there are masters of the hands and masters of the feet.
זֶה בְּחִינָה הַנַּ"ל, שֶׁכָּל אֶחָד מִתְעוֹרֵר וְזוֹכֶה לְהִתְפַּלֵּל בְּכַוָּנָה חֵלֶק מֵהַתְּפִלָּה כְּפִי בְּחִינָתוֹ. עַל־כֵּן אַל יִפֹּל לֵב אָדָם בִּרְאוֹתוֹ שֶׁזָּכָה לְהִתְפַּלֵּל קְצָת בְּכַוָּנָה אֵיזֶה חֵלֶק מֵהַתְּפִלָּה וּפִתְאֹם נִפְסָק וְאֵינוֹ יָכוֹל עוֹד לְהִתְפַּלֵּל כָּרָאוּי בְּשׁוּם אֹפֶן, כִּי זֶה מֻכְרָח כַּנַּ"ל. וְיִשְׁתַּדֵּל לְהִתְפַּלֵּל שְׁאָר הַתְּפִלָּה בִּפְשִׁיטוּת גָּמוּר.
The human body has a transcendental counterpart, and each of its limbs corresponds to a portion of the service. Each person is also associated with a particular limb. When he comes to the part of the service pertaining to his limb, he is aroused to great devotion. You may sometimes pray with great devotion. But then the feeling departs and the words begin to seem empty. Do not be discouraged (, for you have merely left your area in the transcendental form). Continue the service, saying each word in absolute simplicity.
וַאֲפִלּוּ אִם לִפְעָמִים הוּא מְיַגֵּעַ עַצְמוֹ וְאֵינוֹ יָכוֹל לְהִתְפַּלֵּל כְּלָל, אַף־עַל־פִּי־כֵן אַל יִפֹּל בְּדַעְתּוֹ מִזֶּה כְּלָל, כִּי זֶה כְּלָל גָּדוֹל: שֶׁאָסוּר לִפֹּל בְּדַעְתּוֹ בְּשׁוּם אֹפֶן, אֲפִלּוּ אִם יַעֲבֹר עָלָיו מָה, וַאֲפִלּוּ אִם אֵינוֹ יָכוֹל לְהִתְפַּלֵּל כְּלָל.
Sometimes you will try very hard and still not be able to pray. But never become discouraged. This is the most important rule of all.
רַק יַכְרִיחַ אֶת עַצְמוֹ עַל־כָּל־פָּנִים לְדַבֵּר דִּבּוּרֵי הַתְּפִלָּה בִּפְשִׁיטוּת גָּמוּר, כְּמוֹ תִּינוֹק בְּבֵית הַסֵּפֶר מַמָּשׁ. וְיֹאמַר כָּךְ כַּמָּה וְכַמָּה דִּבּוּרִים בִּפְשִׁיטוּת גָּמוּר.
Force yourself to say each word of the service. Make believe that you are a child just learning to read, and simply say the words.
וְעַל־פִּי הָרֹב יִזְכֶּה בְּרַחֲמָיו יִתְבָּרַךְ לְהִתְעוֹרֵר מִזֶּה עַד שֶׁיַּחֲזֹר וְיִתְלַהֵב לִבּוֹ מְאֹד וְיַתְחִיל פִּתְאֹם לְהִתְפַּלֵּל בְּהִתְעוֹרְרוּת. רַק שֶׁלֹּא יַעֲמִיד זֹאת לְנִסָּיוֹן.
In most cases, God will then touch your heart with a flame and it will be aroused to pray with feeling. Just do not make a test of this.
כִּי בְּוַדַּאי כָּל אֶחָד וְאֶחָד כְּפִי מַה שֶּׁיּוֹדֵעַ בְּנַפְשׁוֹ פְּחִיתוּתוֹ, רָאוּי לוֹ לָדַעַת שֶׁהוּא רָחוֹק מְאֹד מְאֹד, מִתְּפִלָּה. כִּי תְּפִלָּה גָּבוֹהַּ מְאֹד מְאֹד. וְגָבוֹהַּ יוֹתֵר מִלִּמּוּד הַתּוֹרָה. וּמֵהֵיכָן יִזְכֶּה לַעֲבוֹדָה גָּבוֹהַּ כָּזוּ?!
For deep inside, you are very far from prayer. Prayer is very high. It is even above the study of Torah. How can you be worthy of serving God in such a lofty manner?
עַל־כֵּן עָלָיו לַעֲשׂוֹת אֶת שֶׁלּוֹ, לְהַתְחִיל דִּבּוּרֵי הַתְּפִלָּה בִּפְשִׁיטוּת גָּמוּר: אֲדוֹן עוֹלָם אֲשֶׁר מָלַךְ וְכוּ'.
Do your part. Simply begin the words of the service: “Adon Olom Asher Malakh — Lord of the world, Who reigned ….”
וְיַטֶּה אָזְנוֹ מַה שֶּׁהוּא אוֹמֵר וִיצַמְצֵם אֶת מַחֲשַׁבְתּוֹ מְאֹד שֶׁלֹּא תִּתְפַּזֵּר מַחֲשַׁבְתּוֹ לַחוּץ, רַק שֶׁתִּהְיֶה כָּל מַחֲשַׁבְתּוֹ בְּתוֹךְ דִּבּוּרֵי הַתְּפִלָּה.
Listen to every word you say. Concentrate and do not let your thoughts stray. Simply keep your mind on the words of the service.
וְיִתְפַּלֵּל כָּךְ כְּסֵדֶר בִּפְשִׁיטוּת גָּמוּר אֲפִלּוּ בְּלִי הִתְעוֹרְרוּת וְחִיּוּת וְהִתְלַהֲבוּת, וְיֵלֵךְ כָּךְ בִּתְפִלָּתוֹ כַּמָּה וְכַמָּה מִלּוֹת אוֹ כַּמָּה דַפִּין עַד שֶׁבְּתוֹךְ כָּךְ יַעֲזְרוֹ ה' בְּרַחֲמָיו לְהִתְעוֹרְרוּת וְכוּ' כַּנַּ"ל. וְאִם לִפְעָמִים אֵינוֹ זוֹכֶה בְּכָל הַתְּפִלָּה לְהִתְעוֹרְרוּת, מַה לַּעֲשׂוֹת?, אִם יִזְכֶּה יוּכַל לְדַבֵּר אַחַר־כָּךְ אֵיזֶה קַפִּיטְל תְּהִלִּים אוֹ בַּקָּשָׁה וּתְחִנָּה אַחֶרֶת בְּכַוָּנָה.
Follow the order of the service even without feeling. Continue word by word, page by page, until God helps you to achieve a feeling of devotion. And even if you complete the entire service without feeling, it is not the end. You can still say a Psalm. There are other prayers to be said (cf. Tzaddik #508).
הַכְּלָל: שֶׁהָאָדָם צָרִיךְ לְהַכְרִיחַ עַצְמוֹ בְּכָל הַכֹּחוֹת לְכָל הַדְּבָרִים שֶׁבִּקְדֻשָּׁה, מְאֹד, בִּפְרָט לַתְּפִלָּה. וְאִם אַף־עַל־פִּי־כֵן אֵינוֹ זוֹכֶה, אָסוּר לוֹ לִפֹּל בְּדַעְתּוֹ כְּלָל. וִיחַזֵּק אֶת עַצְמוֹ וִיחַיֶּה אֶת עַצְמוֹ בְּכָל מַה דְּאֶפְשָׁר.
In general, you must force yourself to do every holy task with all your might. This is especially true of prayer. But if you are not worthy of achieving this, it is still forbidden to become discouraged. Be strong and cheer yourself as much as possible.
(וּכְבָר מְבֹאָר מִזֶּה הַרְבֵּה בַּסְּפָרִים הַנִּדְפָּסִים).
This is discussed widely in the Rebbe’s published works (Likutey Moharan II, 48; see “His Wisdom” #120).
וְיִזָּהֵר מְאֹד לְהִתְפַּלֵּל בְּשִׂמְחָה וּלְהַרְגִּיל עַצְמוֹ שֶׁתִּהְיֶה הַתְּפִלָּה בְּנִגּוּן שֶׁל שִׂמְחָה.
Pray in happiness, with a joyful tune.
וְיִרְאֶה לְשַׂמֵּחַ אֶת עַצְמוֹ קֹדֶם הַתְּפִלָּה וּלְהַחֲיוֹת אֶת עַצְמוֹ בְּכָל מַה דְּאֶפְשָׁר.
Put yourself into a cheerful mood before you begin your worship.
וּלְחַפֵּשׂ לִמְצֹא בְּעַצְמוֹ אֵיזֶה נְקֻדָּה טוֹבָה כְּדֵי לִזְכּוֹת לְשִׂמְחָה שֶׁיּוּכַל לְהִתְפַּלֵּל בְּשִׂמְחָה. וּכְבָר מְבֹאָר מִזֶּה בַּמַּאֲמָר: אֲזַמְּרָה לֵאלֹהַי בְּעוֹדִי וְכוּ' (עַיֵּן שָׁם הֵיטֵב "לִקּוּטֵי מוֹהֲרַ"ן" רפ"ב).
Seek out your good points, using them to bring joy to your prayers. This is discussed in Likutey Moharan on the verse, “I will sing to God while I exist” (Psalms 146:2; see Likutey Moharan I, 282).
וְיֵשׁ בְּעִנְיָן זֶה שֶׁל תְּפִלָּה הַרְבֵּה הַרְבֵּה לְסַפֵּר אַךְ אִי אֶפְשָׁר לְבָאֵר בִּכְתָב כִּי־אִם קְצָת רָאשֵׁי פְּרָקִים. וְהַמַּשְׂכִּיל הֶחָפֵץ בֶּאֱמֶת יָבִין הֵיטֵב אֶת כָּל דְּבָרֵינוּ כִּי הֵם עֵצוֹת נִפְלָאוֹת וְנוֹרָאוֹת אֲמִתִּיּוֹת וּתְמִימוֹת.
The Rebbe’s teachings regarding prayer are very extensive and can only be outlined here. If you are intelligent, you will understand the main points. Ponder them well, for they contain awesome advice and are full of truth and sincerity.
גַּם יְעַיֵּן הֵיטֵב בַּמַּאֲמָר "תְּהוֹמוֹת יְכַסְיֻמוּ" מַה שֶּׁכָּתַב שָׁם עַל פָּסוּק צֹהַר תַּעֲשֶׂה לַתֵּבָה וְכוּ' בְּסִימָן ט' וּבְסִימָן קי"ב. וְהַטֵּה אָזְנְךָ וּשְׁמַע וּפְקַח עֵינֶיךָ וּרְאֵה שָׁם הֵיטֵב בֶּאֱמֶת מַה דְּאִיתָא שָׁם מֵעִנְיַן הָאֱמֶת, שֶׁעִקָּר הוּא הָאֱמֶת.
Look further in the Rebbe’s lessons on the verses, “The deeps, they covered them” (Exodus 15:5) and, “Make a light for the ark” (Genesis 6:16), appearing in Likutey Moharan I, 9 and I, 112, respectively.108These lessons have been compiled in an English-language publication with full commentary under the title, Tsohar, by Breslov Research Institute. Open your eyes and contemplate these lessons well.109Both these lessons were given during the winter of 5563/1802-1803. Lesson 112 was delivered at the beginning of the winter, while Lesson 9 was revealed on Shabbat Shirah, 13 Shevat (January 8, 1803) (Tzaddik #129). In these lessons, the Rebbe says that the main thing is truth.
שֶׁכְּשֶׁמְּבַלְבְּלִין אֶת הָאָדָם בִּתְפִלָּתוֹ וּבַעֲבוֹדָתוֹ מְאֹד מְאֹד בְּכַמָּה מִינֵי בִּלְבּוּלִים, הָעִקָּר הוּא הָאֱמֶת שֶׁיִּרְאֶה בִּתְפִלָּתוֹ לְדַבֵּר עַל־כָּל־פָּנִים הַדִּבּוּר בֶּאֱמֶת בִּפְשִׁיטוּת בְּאֵיזֶה מַדְרֵגָה שֶׁהוּא וְכוּ' עַיֵּן שָׁם הֵיטֵב.
You may be distracted during your devotions, but grasp onto truth. No matter what your level, you can speak the simple truth in your prayers.
וְעַל־יְדֵי־זֶה תִּזְכֶּה בְּוַדַּאי לַתְּפִלָּה, אִם תַּרְגִּיל עַצְמְךָ לְקַיֵּם מַה שֶּׁנֶּאֱמַר שָׁם בֶּאֱמֶת. גַּם הוּא כְּלָל גָּדוֹל בְּכָל עֲבוֹדַת ה' כַּמְבֹאָר שָׁם עַיֵּן שָׁם.
Consider the Rebbe’s words and you will certainly be worthy of true prayer. It is an important rule in all devotion. The Tikkuney Zohar (#21, 44b) speaks of “hands writing secrets” (cf. Likutey Moharan II, 7:10).
גַּם שָׁמַעְתִּי שֶׁאָמַר שֶׁכָּל הַתְּנוּעוֹת שֶׁעוֹשִׂין בִּשְׁעַת הַתְּפִלָּה בַּיָּדַיִם וְכַיּוֹצֵא, זֶה בְּחִינַת: וְיָדוֹהִי כָּתְבִין רָזִין וְכוּ' הַנֶּאֱמָר בַּתִּקּוּנִים.
We once heard that the Rebbe said these are the motions one makes during prayer.