Photograph of entrance to
Baal Shem Tov Shul
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Photograph of entrance to Baal Shem Tov Shul : |
Rebbe Nachman's path on:
Prayer and Meditation
The concept of talking to Hashem (G-d) all the time in your own language.
The concept of Hisbodedus .. Isolated meditation in the field or forest where one then communicates directly with Hashem.
Here is an extract from the translation of Rebbe Nachman's teaching on Hitbodedut, as translated by Rabbi Gavin Michal. The full text has been compiled into a book called "The ancient new path", which will be available in book form soon. If you would like to be advised when the publication is available, please mail us.
HITBODEDUT - KNOWING HOW TO BE ALONE
One of Rebbe Nachman's greatest legacies to us, is his teaching of Hitbodedut. Literally the word means "solitude". In reality it has two implications. Firstly the idea that one should, from time to time, leave civilization and it's hustle and bustle behind, and go walking somewhere quiet and beautiful, like a forest, a field, or a seashore, alone- and think. The value of this, especially for a modern man, is obvious. If more people knew how to be alone, this would be a finer world.
The second implication is that the private prayer. Everybody knows that a Jew prays three times a day, at shul, with a minyan, and from a prayer book. Not everybody knows how vital in addition to formal prayer, private prayer is. In private prayer we have complete and utter freedom. In fact, even the term "prayer" might be to formal. We should accustom ourselves to speak and converse with G-d as often and for as long as we wish. The words should be as natural as possible - just like when talking to a dear and close friend. The language doesn't have to be Hebrew. On the contrary it should be the language one understands the best and is most fluent and expressive with.
We are taught that even if, at times, one feels somewhat uninspired, and has difficulty in making that contract with Hashem - we should use those very facts as starting points of the "conversation". In other words, one would say something like this: "Hashem. Right now I don't really know what to say. The words are frozen within me. I feel far removed from anything spiritual and my mind is wondering. Could you try and help me come a little closer?" The more one practices Hitbodedut, no matter how comfortable one feels during the initial stages, the more one learns how to relate to G-d. And the more of reality G-d becomes in our lives.
Rebbe Nachman tells us that anyone who ever achieved anything in terms of Jewish piety, only did so because they were masters of this concepts of Hitbodedut. In a world in whichever religion is fast becoming less and less personalized, how tremendously valuable is this idea of private personal prayer, Hitbodedut.
