Hitbodedut (Hebrew: התבודדות) refers to an unstructured, spontaneous and individualized form of prayer and meditation taught by Rebbe Nachman of Breslov. The goal of hitbodedut is to establish a close, personal relationship with God and a clearer understanding of one’s personal motives and goals.

Reb Nachman of Breslov, a great-grandson of the Baal Shem Tov and founder of Breslover Chasidut, breathed new life into Judaism by combining the mystical elements of Chasidut with in-depth Torah scholarship.

In addition to regular (prayer) davening from the Siddur, Reb Nachman frequently recited extemporaneous prayers. In fact, he taught his Chasidim (his followers) that they should spend at least one hour alone each day, talking aloud to God in his or her own words, as if “talking to a good friend.” This practice was to be in addition to the prayers of the Siddur. Breslover Chasidim still follow this practice today, which is known as hitbodedut (literally, “to make oneself be in solitude”). Rebbe Nachman taught that the best place to do hitbodedut was in a field or forest, among the natural works of HaShem’s creation. The hours spent in secluded prayer, according to Reb Nachman, were one of the primary ways to build a relationship with God.

Hitbodedut is performed in one’s mother tongue, in contrast to most other Jewish prayers that are recited in Hebrew. Rebbe Nachman did not intend for hitbodedut to take the place of the three daily prescribed Jewish services, but to supplement them. He recommended that his followers engage in hitbodedut for at least one hour each day.

Within our prayer lives, we need communal and personal forms of prayer, the structure of the Siddur, as well as hitbodedut. For they all draw us closer to HaShem. And yet, there is something special about our personal prayer times — alone, secluded, without distraction.

This type of prayer, which Rebbe Nachman referred to as hitbodedut was also practiced and encouraged by our own “rebbi.” Yeshua himself would often go off into seclusion to pray. We see this many times throughout the Besorot hatovot (Good News).

Although Maran Yeshua exemplifies the pattern of formal communal worship within the Beit HaMikdash (Temple) and synagogues, he also teaches us:

But you, when you pray, go into your room, close the door, and pray to your Father in secret. For your Father, who sees what is done in secret, will reward you. — Mattityahu / Matthew 6:6

We want Mashiach Now!

http://www.youtube.com/watch?v=J3-la7-qr6A

Maran Rabbeinu Yeshua got up and followed him, as did his talmidim. {9:20} Behold, a woman who had an issue of blood for twelve years came behind him, and touched the tzitziyot of his garment; {9:21} for she said within herself, “If I just touch his garment, I will be made well.”

When we study the Good News of Redemption accounts of Mattityahu, Mark, and Luke, we find some very interesting verses concerning the fringes. In Hebrew, we say tzitziyot. Specifically, these verses are Mattityahu 9:20; 14:36a, Mark 6:56; and Luke 8:44. Without a shadow of a doubt, they demonstrate that Maran Rabbeinu Yeshua definitely was a Torah-observant Jewish man who kept the Torah commandment to wear tzitziyot in the four corners of his garment as instructed in the Torah in Bemidbar 15:37-41.

But what is the purpose of wearing tzitziyot? The purpose is to help remember the mitzvot of HaShem and to perform them. HaShem has given many object lessons to His children so that they (also we) would remember and keep His instructions and another one concerns the wrapping of tefillin. The reason for this mitzva is for shamar v’zachar (remembering, keeping, and observing) His instructions for our lives, that is, the Torah. 

The Greek word phylakterion has been transliterated into English as the word "phylactery" and literally means a protecting charm or amulet. (remember that Maran Rabbeinu Yeshua spoke Aramaic every day, thus He never thought of them as such) Through this unfortunate transliteration, the important spiritual meaning contained in the commandment and even in the word itself is lost. In Maran Rabbeinu Yeshua’s time, phylacteries were not regarded as amulets or “lucky charms”. The Hebrew word is tefillin which is the plural of the word tefillah.  The meaning of tefillah is diametrically opposed to amulet or lucky charm. Tefillah means prayer. The word phylactery does not even appear in the Tanach.

Tefillin consist of the two small leather boxes or batim, boxes that house small slips of parchment. The parchment slips are inscribed with the Scripture passages in Shemot 13:1-10, 11-16, Devarim 6:4-9, and Devarim 11:13-21. All components of tefillin are made from kosher materials. The central theme of wearing tefillin is the act of binding. The tefillin bind you not only physically but also spiritually. We, with our western mindset and culture, conjure up all kinds of negative “feelings” when we hear the word bind. Somehow we associate it with bondage. Yet when we read the Scripture references above in connection with tefillin they are associated with remembering, keeping, and observing HaShem’s instructions. Who would dare to consider that to be bondage? No one is 100% sure how the tefillin were worn in Yeshua’s day except to say that the same two parts that are worn today were in existence 2000 years ago. The two components of tefillin are called shel yad, which is worn on the arm and fingers and shel rosh worn on the head.

Archeological discoveries have confirmed this as fact. Today, just as in Yeshua’s day, the tefillin are strapped on the forehead and the arm. The shel yad, consists of one compartment containing a parchment on which all four Torah passages or parshiyot are written; the shel rosh is divided into four compartments each of which contains a parchment with one of the four Torah passages written on it. When you gaze upon them, as you would also upon the mezuzah and the tzitziyot, you are quickened to remember the words of the Torah for your life. The tefillin also serve as a memorial – a remembrance of the exodus from Mitzrayim. The remembrance also of the mitzvot of HaShem. The tefillin are a sign of where we have been, that is, Miztrayim or bondage and where we are going, that is, Malchut HaShem or the Kingdom of Heaven. The tefillin are especially a sign of our recognition of HaShem even by their very construction. The Hebrew letters shin, dalet, and yod are evident through the wrapping of the straps around the fingers and across the palm of the hand and the knots in the straps.

The letter shin is also engraved upon the outside of the batim. The three Hebrew letter shin, dalet, and yod spell the word Shaddai which means HaShem provides, the one who is all-sufficient and sustains His people with spiritual nourishment. The literal meaning of Shaddai is the “many breasted one” implying a feminine side of HaShem that nourishes His children as a nursing mother breastfeeds her baby. The theme of binding is carried out by reciting the verses of Hoshea 2:21-22 while winding the strap around the fingers. “And I will betroth you to me forever. Yes I will betroth you to me in righteousness and in justice, and in lovingkindness, and in compassion. And I will betroth you to me in faithfulness and you will know HaShem”. These verses consummate the binding in a betrothal between man and HaShem. This is a marriage ceremony of sorts each time the tefillin is worn.

2000 years ago, the wearing of tefillin was and is viewed as a fulfillment of the Torah mitzvah or commandment. Although the word tefillin is not found in the Tanach, the Talmud has interpreted the instruction literally and so the words of HaShem are literally bound around our arm (close to our heart) and are literally frontlets between our eyes (close to our minds).  In all probability, tzitziyot and tefillin were part of ordinary dress of the Israelites in Maran Rabbeinu Yeshua’s day and even earlier.  The custom of wrapping tefillin during weekday morning prayers as is practiced today, is a relatively modern custom (BUT IS AMAZING). 2000 years ago, they were worn most likely all day only being removed for work or when entering a place that was deemed ritually unclean. Archeological evidence of tefillin fragments dating back to the 1st century was unearthed in the Judean Desert in caves near the Dead Sea. The most dramatic find was a shel rosh approximately 2000 years old with 3 of the 4 original parchment slips still folded and securely ties in their original compartments. Announcement of this discovery was published by Israeli archeologist Yigael Yadin in "Tefillin from Qumran". 1969. The size of the shel rosh, or frontlet was so small and inconspicuous that it hardly would have been noticed. The bayit or box found at Qumran is rectangular and approximately ½” by ¾”. It was very inconspicuous to say the least. Is this what Maran Rabbeinu Yeshua was criticizing when we read the account in Mattityahu?

In Mattityahu 23:5, we read that Yeshua criticized those men who enlarged their batim or boxes and widened the straps that were securing them. Note that he never condemned them or criticized them for simply wearing tefillin. On the other hand, he was indeed criticizing them for enlarging their tefillin to appear to be a level above the rest spiritually yet were acting hypocritically. In all probability, Maran Rabbeinu Yeshua himself was wearing tefillin as he most certainly was wearing tzitziyot in the four corners of his outer garment, the tallit. These were not customs or traditions but rather acts of obedience to HaShem’s commandments in the Torah. There is no evidence to think that Yeshua condemned the wearing of tefillin. On the other hand, he supported the Halacha that interpreted the Scriptures literally concerning the fact that they are indeed to be “a sign upon your hand and as frontlets between your eyes”.

Please view video:

http://www.youtube.com/watch?v=jQ8859Y6VDE

חבל משיח  “Chevlei Mashiach” means the “Birthpangs of the Messiah.” Messianic Judaism (All Judaism is by theory Messianic) teaches that the arrival of Mashiach is accompanied by birth pangs. This is also sometimes referred to as the “Time of Jacob’s Trouble.”

Jewish writings often refer to the birthpangs of Mashiach – Chevlei Mashiach. These birthpangs are the corporate suffering of the Jewish people and of the Messiah who sits at the right hand of the Father and cries with us until the time of the final redemption comes. Only our Father in heaven knows the time and hour of Mashiach’s coming. We are now at the conclusion of the Galut (exile). We have been through the labors of beirurim – (sifting) and refining with all their attendant trials. Moreover, we have been through some of the "birthpangs of Mashiach," those awesome events that have taken place in our generation (Israel as Nation, Jerusalem as its capital, Sanhedrin established, the war in Iraq, etc). It is now clear and obvious that we are standing at the threshold of the Redemption. Like Yosef and His brothers, Maran Rabbeinu Yeshua HaMashiach has been kept hidden from His brethren until the appointed time. Our holy Rabbi has been made king in a Gentile world that has changed his name, identity and appearance. Yet like Yosef, all this will have been for the purpose of a great redemption. But now the day has come when he must remove, as Yosef did, his Gentile clothes and reveal Himself to those who, for a long time, have not recognized him. For two thousand years, He has watched his Jewish brothers suffer, dispersed among the nations without a leader or king. Their suffering has been his own. Surely, in this last generation the birthpangs of Messiah and His people have been the greatest. Yet in the darkest of hours there is hope, for just as birth is preceded  and accompanied by birthpangs, the Sages tell us that there are likewise ‘pangs of Mashiach’ in the generation in which the Son of David will appear. And just as birthpangs hamper a birth, the greatest outcry in that generation will come when the obstacles are most numerous. 

The account of Yosef and his brothers has much to teach us regarding the relationship between Maran Yeshua and the Jewish people. It also speaks of that great event when, as Rav Shaul (Paul says), "All Israel will be saved." (Romim / Romans 11:26) See also: All Israel have a share in the World to Come, as it is stated: "And your people are all righteous; they shall inherit the land forever. [They are] the branch of My planting, the work of My hands in which to take pride."

"Then Yosef could no longer control himself before all his attendants, and he cried out, ‘Have everyone leave my presence!’ So there was no-one with Yosef when he made himself known to his brothers." When Maran Yeshua HaMashiach returns to reveal himself to his brothers and fight their enemies with them, the Scripture tells us that he too will be alone: “I have trodden the winepress alone; from the nations no-one was with me… For the day of vengeance was in my heart, and the year of redemption was come. I looked, but there was no-one to help, I was appalled that no-one gave support; so my own arm worked salvation for me, and my own wrath sustained me.” (Yeshayahu / Isaiah 63:3-6) What a terrible day that will be, when the Messiah will have to stand and fight for his people and land–alone. After the Holocaust, nations swore that they would not let it happen again. Yet this very day, the nations of the world are conspiring against Israel and supporting her enemies. How close we are to that "day of vengeance". Not only that, but the Besorah HaTova HaGeula says that when the "time of the Gentiles" is over, then He will reaveal himself to all Israel. (Uri / Luke 21:24) We are close! 

Today we recognize that non-Jews have gentilized our holy Rabbi Yeshua so much, giving him non-Hebrew names and clothing him with garments of false doctrine that have made him unrecognizable to his brethren. Often throughout history, the Jewish people have cried out for the Messiah, but the time had not yet come fully (thousand of Jewish people believe today). Like Yosef, Maran Yeshua himself will remove his non-Hebrew attire and tell them who He is.

Yosef did not say to his brothers, "I am Zaphenath-Paneah;" he said, "I am Yosef!" This will take place very soon!   Restoration is soon to come to Israel. Israel will finally fulfill her destiny as the “Or LaGoyim” "light to the nations." Great weeping will arise out of deep joy and healing. The birthpangs of the Messiah will then be over, and what is soon to come will be as "life from the dead!" A Nation will be reborn and Yeshua, Mashiach Ben David will be revealed.

The Jewish Temple will be rebuilt on Mount Zion and Temple Worship will be reestablished, the word of HaShem will come out of Zion, from the mouth of our holy Messiah. May it happen soon in our days!

http://www.youtube.com/watch?v=B37Mp6mhs3A

(Shaar HaYichud, the Holy Rabbi Dov Ber of Lubavitch) “Nonetheless, to bring these emotions out into revelation in a separate matter, such as to shed light upon a certain case according to this concept and reasoning, and to [actually] cause the judgment on this matter to lean either to kindness or sternness, specifically requires a man of Tvunah. [It is specifically a man of Tvunah] who can bring out insight and light, from the emotional [sefirot] of Binah. The meaning of “a man of Tvunah” is that he has a thorough grasp of the essential comprehension. Because of this, the comprehension spreads forth in him, to do and to shed light upon many completely separate matters. He is even capable of bringing the depth of Binah itself into revelation, as explained above. This will suffice those of understanding.”

As stated in the previous article, Maran Yeshua is our “man of Tvunah”, the one who radiates the most pure understanding (Binah) of Torah revelation and is worthy to be Melech HaMachiach and light of the world.

(Yochanan/John 8:12) “Yeshua spoke to them again: “I am the light of the world; whoever follows me will never walk in darkness but will have the light which gives life”.

The purpose of the man of Tvunah is to bring to light everything that has been hidden and is not fully understood, both on earth and in heaven. Our man of Tvunah is able to comprehend and bring to revelation all that is light which was separated from darkness at the beginning of creation as we see in the 1st chapter of Bereshit/Genesis.

(Bereshit/Geneses 1:3) “Then God said, “Let there be light”; and there was light. God saw that the light was good and God divided the light from darkness”.

Maran Yeshua our Rabbi and soon coming King was and is the light created in the beginning by God as was documented by Yochanan.

(Yochanan/John 1:2) “He was with God in the beginning”

The concept of the Mashiach being in the beginning with God is not a new one; there are various rabbinic sources which document the Mashiach in the beginning of creation.

(Babylonian Talmud, Pes. 54a; B. Ned. 39a) “It was taught: Seven things were created before the world was created, and these are they: the Torah, Repentance, the Garden of Eden, Gehenna, the Throne of Glory, the Temple, and the name of the Messiah… The name of the Messiah, as it is said: May his name endure forever, may his name blossom before the sun (Psa. 72:17).”

(Genesis Rabbah 1:4) “Six things preceded the creation of the world. Some of them were [actually] created, and some of them [merely] arose in the thought [of God] to be created. The Torah and the Throne of Glory were created… The Fathers, Israel, the Temple and the name of the Messiah arose in the thought to be created…”

(Pesiqta Rabbati (152a, Greater Chapter), edit. by M. Friedmann, p. 152b) “You find that at the beginning of the creation of the world King Messiah was born [and] that he emerged in the thought [of God] even before the world was created…”

These are just a few sources which show us how deeply rooted the writings of the good news of redemption are in Judaism and that Maran Yeshua is the Jewish Messiah, who is the man of Tvunah/light of the world.

(Yochanan/John 1:4-5) “In Him was life, and the life was the light of mankind. The light shines in darkness, and the darkness has not suppressed it.”

The current world system we live in is one of darkness and confusion, where people are lawless and rebels without a cause (olam hasheker / world of lies). There is a spiritual darkness and evil flooding the world just as in the days of Noach. However, the good news is that the light of the world has been revealed to us, who brings true Binah/ understanding to those who believe through the Ruach HaKodesh. The light of Maran Yeshua shines in all the true believers like a candle stand on a hilltop and it is our source of life which God created in the beginning and endures forever.

(Yochanan/John 1:9) “This was the true light, which gives light to everyone entering the world.”

Both in this current world, and in the world to come, the light of Maran Yeshua will be the governing force which has been given authority as King by Hashem. Throughout all the ages, the man of Tvunah, Maran Yeshua will radiate His Binah to all who have ears to hear and eyes to see in a language and context all will understand so that all, both rich and poor will possess the Kingdom within and inherit the World to Come.

Within the book of Yesha’yahu/Isaiah we are given a glimpse of the Mashiach and His role in the world upon His glorious return to rule the world in the Messianic Era.

(Yesha’yahu/Isaiah 42: 1-4) “Behold my servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon him, he will bring justice to the nations. He will not shout or cry out or raise his voice in the streets. A bruised reed shall he not break, and the dimly burning wick shall he not quench; he shall make the right to go forth according to the truth. He shall not fail nor be crushed, till he has set the right in the earth; and in his law the isles will put their hope.”

As anyone who has lived in the current world system knows, there is not a soul in power today who possesses the Binah and Tvunah to rule or bring any kind of justice to the world or the problems we all face. The only solution to our global issues is the man of Tvunah, Maran Yeshua Melech HaMachiach whom Hashem has chosen from the beginning of creation to be the anointed King.

(Yochanan/John 1:32-33) “Then Yochanan gave this testimony: “I saw the Spirit coming down from heaven like a dove, and remained on him. I myself did not know who he was, but the one who sent me to immerse in water said to me, ‘The one on whom you see the Spirit descending and remaining, this is the one who immerses in the Ruach HaKodesh.”

We see here that Maran Yeshua is the chosen one whom Hashem has put His Spirit upon like a dove out of heaven, the Spirit descended and remained upon Him as a sign He was the chosen one who would come as HaMachiach Ben-Yoseph and Ben-David.

No ordinary man is capable of setting the right in the earth and ruling according to truth, only a man of Tvunah with the Spirit of God upon Him who is able to comprehend the inner depths or deep waters of the Torah and bring them to light and spread it to the farthest isles of the earth whom have put their hope in Him, we can gain a deeper understanding of this from the works of Rabbi Dov Ber of Lubavitch.

(Shaar HaYichud, the Holy Rabbi Dov Ber of Lubavitch) “[This comes about] because [the concept] is grasped very well in the vessel of the comprehension of Binah. Therefore, [through this], it spreads forth to bring it into many matters, which are separate from the essential comprehension [of the concept itself]. [One
who is capable of] this is called “a man of Tvunah”, as in [the verse], “Deep waters… a man of Tvunah shall draw them out”. The “deep waters” represent the aspect of the depths of Binah which remain concealed in the essential self. It is specifically the “man of Tvunah” who draws it out and brings it forth from its concealment, to bring it to spread forth in many different manners, in order to quench the thirst of the recipients. This is analogous to one who draws out deep waters to quench the thirst of the sheep. We may clearly observe that when the reasoning of an intellectual concept is too deep to be retained in the comprehension of man, this is called “deep waters”, which is the aspect of the depth of the comprehension (omek hamoosag/ המושג עומק ), from which the length and width come, as previously explained. It is specifically one who possesses the power of Tvunah who can “draw it out”. In other words, he brings to light the aspect of the hidden depth of the concept, until it may be retained within the comprehension of man, as if it was not deep at all. Just as [in the analogy of] one who draws the deep waters [out of the depths of the well], he brings the depth [itself] close. According to the above, we must say that the power of Tvunah is a power which spreads forth from the power of Binah, to bring its depth into revelation below to the recipients.”

As we see from the portion from Shaar HaYichud/The Gate of Unity, we gain a deeper understanding of the man of Tvunah, Maran Yeshua. In order to rule the world as the chosen anointed king by Hashem, a servant of Hashem is needed who will rule with perfect justice and understanding of the Torah so that He will spread the power of Binah to all the people of the world. The most inner depths of Torah is the only way to true and lasting peace in this world and to make all thing right in this corrupted world, only Maran Yeshua Melech HaMachiach is able to draw up Binah from the farthest depths and by the power of Tvunah, spread the power of Binah to the farthest isles of the earth, just as prophesied in Yesha’yahu (Isaiah).

The day of the coming of Melech HaMachiach is very soon, we should hope and pray for this everyday so that we can all have a world of peace and justice ruled by the anointed of Hashem, upholding the Torah and its wisdom, drawing up Binah/understanding beyond our current comprehension. As for today, we should shine the light within us now to all those around us, and although we are not perfect and sin from time to time, we should not let that discourage us from going forward and letting our light shine because our Father in Heaven always loves us.

R. Shim’on ben Laqish explained: "and the spirit of God hovered over the face of the water (Gen. 1:2) – in this the spirit of King Messiah, as it is written, And the spirit of the Lord will rest upon him (Isa. 11:2). By what merit will it [the spirit of the Messiah] come?… By the merit of repentance."

http://www.youtube.com/watch?v=wwMDPfFQtbU

When you pray, do not use a lot of meaningless words, as the pagans do, who think that their gods will hear them because their prayers are long. Do not be like them. Your Father already knows what you need before you ask him. Mattityahu / Matthew 6:5-15 (TEV)

God created you and so he wants you to be the real you. By being authentic when you speak to God, you worship him as you Creator.

For years I copied the prayers of other people. I noticed they used certain words and even a special tone of voice. I imitated all the religious clichés: "Lead, guide and direct us, O Lord." "Bless this food to the nourishment of our bodies." "Bless the gift and the giver."

In the Besora Tova HaGeula (Good News of Redemption), we hear of people who had prayers which were wordy, meaningless rituals (some people think that speaking lots will get their answer, or even speaking in a King James version language).  There is no spontaneity, no genuineness.  But Maran Yeshua says don’t get caught up in fancy complicated prayer. You don’t have to use fancy language.  You can’t impress God with fancy language, and you shouldn’t be trying to impress other people either. 

I love to hear new believers pray — no pious pomposity.  They haven’t learned the clichés yet.  They just say, "Hi, God.  It’s me." That’s how you make contact with God. You just talk with your Heavenly Father about what’s on your mind. Just pray your heart. Reveal yourself. 

Imagine I walked in the door one evening and my kids said: "O, almighty procreator of our family.  How wonderful thou art, who sovereignly deposits our allowance to us.  Oh, the majesty of thy wonderful self!  We beseech thee to come eat dinner with us." I’d check their temperatures to see if they were sick! I don’t want to hear that. I want them to say, "Hey! Dad’s home.  Good to see you, Pop!"

I’m not saying to be flippant in prayer, but that’s how you make contact with God. You just talk with him in a genuine and heartfelt way.

Our Rabbi, Maran Yeshua gives us a model we can use as we learn to make contact with God.

Our Rabbi said: When ever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.

The most powerful spiritual practices are often the simplest ones – practices anyone can do if they wish to.

Hitbodedut is the Hebrew word for meditation, literally meaning self-isolation or seclusion. This may imply a literal spiritual retreat, akin to the way of the navim (prophets) in ancient times, who were prone to going out into the wilderness to seek their visions and to commune with Ha-Shem, or it may imply an inward turn of our attention and awareness – a going within to pray and meditate to commune with HaShem.

Essentially, in one way or another Hitbodedut means praying and meditating in seclusion – and it implies a very intimate and private communion with the Holy One, the source of our being. HaShem.

Indeed, very specifically he tells us to go into seclusion and pray in private. Although we can take his instruction literally and have a special room set aside for this purpose – something very good to do if we are able to do so, we can just as easily go out into the garden or some place in nature, or go to a tranquil park, or anywhere that inspires us and that we are unlikely to be disturbed. In fact, we could sit amidst people in a coffee shop, bookstore or library, stare into an open book, looking to others as though we are reading, and go within to pray and meditate. The key is that we go within, and go deeper still, secluding ourselves to speak with the Holy One and listen to the Holy One – we do this in whatever way we can, and we can do so almost any place, at any time. It is just that, naturally, a tranquil and inspiring place is most conducive and helpful, especially when we are first learning to pray and meditate.

Now, when we go within, secluding ourselves in this way we may wonder what to do or what we should say. So HaShem gives us a small prayer to begin with – once we turn within and let ourselves settle, if no prayer comes to us, we can always give thanks for all the goodness that HaShem has given us and then abide listening to that Great Silence the Holy One is.

Hitbodedut, however, isn’t really a scripted prayer, but rather it is prayers from the heart, completely uncontrived and spontaneous, unadulterated, free from any self-consciousness whatsoever – it is prayer in the fullness of faith, completely candid, open, honest, sincere, as though speaking with the Holy One as with a very close and dear friend, or as though speaking with a beloved eartly Father or Mother, or as those speaking with one’s lover. Such prayer is Hitbodedut.

Essentially, praying from the heart in this way, we praise and give thanks, and we pray about whatever arises in our heart and mind, and whatever is transpiring in our lives and the lives of those we know – and our prayer assumes the form of a very intimate and private conversation with HaShem.

When we have a conversation with someone, as much as speak we must also listen, and this is especially true when we have a conversation with the Holy One – as much as talk we need to listen, and, in fact, if we are wise, we may be inclined to listen more than talk when we entertain a dialogue with the Holy One. Our thoughts and words in prayer are like an outer chamber of hitbodedut, the deeper settling into silence to listen is like passing into an inner chamber – and with time and experience we find that we can go deeper and deeper into this stillness and silence, while remaining completely awake and alert. As this happens there is an experience of profound peace and sublime joy – it is truly amazing. Of course, in hitbodedut we can dance in-between these two chambers, passing back and forth in- between speaking and listening, and the experience of conversation with the Holy One can be a great delight, providing all manner of insights and illuminations, granting all manner of blessings and boons.

At times, hitbodedut assumes the form of a self- evaluation or life review in which we consider our life and how we are living, looking to see if we are spending our days wisely, or if there is anything in need of change, and looking into our character, our virtues and vices, and considering if there is anything we need to change or improve upon – whenever we find things in ourselves or our lives in need of change or improvement, we pray about them and we asks the Holy One for empowerment to bring about the changes we need. It is very wise to enact a self-evaluation or life review in this way often in our spiritual lives – many masters of the tradition have advised their companions to do so daily, or at least weekly. In so doing we cultivate self-awareness and self-knowledge, and we are able to enact a conscious growth and development in our lives – it is a cause for the generation of greater happiness, success and satisfaction in life, and will help make us a better person, a true human being.

Along a similar line, we may also pray about potential plans for the future, or we may seek the guidance of the Holy One, seeking direction in our lives – just as we are able to review our past, we can also envision our future as we commune with the Holy One. In the midst of the play of the past and the future in prayer it is important not to forget about the present, where you are and God is, and where you are innately connected with God, the source of your being – it is important not to give way to the delusion of lack, but to abide in the awareness of life abundant in the Holy One, and to give praise and thanks for all of the blessings the Holy One is bestowing upon you, most especially the blessing of the direct and intimate communion you have with the Holy One, anywhere, anytime.

In hitbodedut we can empower our prayers with the Names of God, – but more than anything, it is all about prayers of the heart in our own native language, an intimate and private conversation with our Good Friend, our Beloved, the Holy One of Being. Hitbodedut can and does, indeed, lead to some very deep states of meditation, and it can lead to experiences of higher consciousness; likewise it can lead to experiences of Ruach HaKodesh, vision and prophecy, and the arising of all manner of spiritual gifts. Yet, when understood, it is a very simple practice – so simple that even a very little child can be taught to do it. Go within and pray to God from your heart, and as much as speaking, remember to listen! This is how we would teach this to a little child, and to adults too! This is the essence of hitbodedut.

There is no doubt that our Rabbi Maran Yeshua taught other spiritual practices to his disciples – but this is the essence and foundation, and all other practices extend from this. Here we may say that this foundation alone is enough for a very full spiritual life and practice – there is nothing lacking in it; and likewise we may say that this hitbodedut is perhaps among the best practices for these times in the fullness of faith, enacting an active and dynamic surrender, relying upon Divine Grace. When we pray in this way and then abide in silence, listening, it corresponds directly to the practice of “going within and holding the conscious intention of the reception of the Light from above” – that’s hitbodedut in a nutshell!

If you practice this daily for about an hour you will be doing very well and make good progress in your interior life, and likewise you will find a flow of many blessings in your life – an unimaginable flow of grace. Of course, it is wise to begin with a shorter duration of practice and build it up over time – an hour being the basic goal after a little while. If you take up no other practice, then take this one up!

Pray: O Holy One, may we abide continually in communion with You – may we learn to abide in hitbodedut as our Rabbi, Maran Yeshua tough us. Amen.

http://www.youtube.com/watch?v=zVdHNpLW2Os

"Where there is no vision, the people perish: but he who observes Torah, happy is he." – Proverbs 29:18 A pastor was visiting a rabbi friend, when the pastor asked, "What do you believe the world to come is like?" The rabbi responded, "Where the righteous dwell for eternity, one may study Torah all day long, without ever having need to stop for sleeping or eating or anything." The pastor then asked, "And what do you believe hell will be like?" The rabbi responded, "The wicked will have to study Torah all day long, without being able to stop to rest or drink or anything."

Messiah is the goal of the Torah’s Shabbat (Sabbaths): The goal of the Torah is to show us Maran Yeshua the Messiah — who alone by his example makes us righteous. The emissary Rabbi Shaul / Paul said, "Messiah is the goal of the Torah, to make righteous everyone that believes" (Romim / Romans 10:4). This was written after Maran Yeshua’s death, resurrection, and ascension; it says that the goal of the Torah is (still) Messiah.

A famous holy, orthodox rabbi agrees, saying, "The coming of Mashiach is not a peripheral addendum to the Jewish people’s service of God through the Torah and its commandments; rather, the coming of Mashiach is its core, the goal to which all else leads. So long as Mashiach has not yet come, the intent of creation has not been realized, and the universe has not fulfilled its destiny." (From Exile to Freedom by Rebbe Menachem Schneerson).

Our holy Rabbi, Maran Yeshua said that all of the law and prophets hang on these two commandments: Love HaShem your God and your neighbor as yourself (Matthew 22:36-40). The first five of the ten commandments show how we are to love God. The last five show how we are to love our neighbor. Observing Shabbat, the fourth commandment, is a part of loving God, according to Messiah’s own words.

The goal of Torah’s Shabbat keeping then must be that we see and love Messiah and his God (the one true God, the God of Israel). The Shabbat is a shadow picture concerning Messiah. Through faith we must prepare for the Messianic Shabbat. And when we are in the Messianic Kingdom, we will still observe the memorial seventh day Shabbat (Yeshayahu / Isaiah 66:23). The messianic age is called " the day when all will be Shabbat." The weekly Shabbat is a rehearsal for that great day when Melech Mashiach sits and rules from Jerusalem, and we rest from our enemies around us and the only preocupation we will have is to know HaShem, thus, Shabbat is the taste to that era. As the Talmud says, "He who prepares on Friday will eat on the Shabbat," so should we prepare for the Olam Haba (age to come).

In the Olam Haba, the whole world will recognize the God of Israel as the only true God, and the rule of Mashiach will be the only one that counts. Yeshayahu 2:3 And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of HaShem, to the house of the God of Jacob; and He (Mashiach) will teach us of His ways, and we will walk in His paths.’ For out of Zion shall go forth the law, and the word of HaShem from Jerusalem.

We want Mashiach now!

http://www.youtube.com/watch?v=hndbz4d9-tY

The Hebrew Scriptures deals with the fundamental principle of reward and punishment; the idea that good people will be blessed, and bad people will be cursed. But how should society define one’s goodness? What kind of people should be punished? Traditional Judaism always stressed the importance of behavior over feelings, actions over motives. Contemporary America, on the other hand, is preoccupied with rationalizing people’s behavior, especially when it is evil. There is a whole industry in our society that can be called, "Blame Others For Your Problems." This industry has spawned careers, studies, experts, college departments, films, books, laws, TV shows, federal programs…. 

Misbehavior has been redefined as disease,and the list of victims continues to grow. By some estimates, one-third of Americans suffer from diagnosable psychiatric disorder. Not only are we victims of internal forces, but we also consider ourselves victimized by external powers. According to Aaron Wildavsky, if you add all the groups that consider themselves to be oppressed minorities, women, blacks, Native Americans, the unemployed, the poor, etc., their number adds up to 374% of the population.

If everyone is a victim, who is the oppressor? In place of evil, our society has substituted "illness"; in place of consequence, it wages therapy and understanding; in place of responsibility, it argues for a personality driven by impulses. The illness excuse has become almost routine in cases of criminal behavior.

Is there a solution to this crisis? Yermiyahu / Jeremiah gives us an important insight in chapter 17:9-10, he says: The heart is deceitful above all things; it is perverse–who can know it? I HaShem probes the heart and search the mind–to repay every man according to his ways with the proper fruit of his deeds.

The prophet reminds us that only God truly understands our motives and what we humans should focus on are the deeds and not the heart. In fact, even if we could understand the heart, the best known Jewish prayer, the Sh’ma, warns us, "Do not follow your heart." We must earn God’s blessings by our deeds. Actions do, after all, speak louder!

http://www.youtube.com/watch?v=ldfen4cwnRg

Maran Melech HaMashiach kept the whole Torah. He told every one that followed him that Torah was to be kept (see Mattityahu HaLevi / Matthew 5, also 28). All His teachings have as a base the Holy Torah and the Prophets (the besorah tova hageula / good news of redeption is only a mishna / repetion to what the naviim / prophets of HaKadosh Baruch Hu / the Holy One blessed be His Name said.

ANY ONE who teaches or proclaims that the Holy Mashiach broke the Torah (or even the traditions of Israel) and such notion is acceptable to him (not to Mashiach); this individual must be judged that his so call mashiach is a false one, not the real one. This is the spirit of Armilus (anti-Messiah) present these last days. (See 1 Yochanan / John 2:18-22; 4:3) Armilus hates Torah and Israel. (the false mashiach is an idol, which is created first and formost in the individual mind, who then creates him and follows his own dreams to avadon / destruction).

The Holy Mashiach was to come before the destruction to the Holy Temple according the prophet Daniel (Daniel 9:26). This means that the Holy Mashiach would be able to KEEP THE WHOLE TORAH. Not just part as we do today (since about one third of all the commandments of the Torah deal with Korbanot and Temple service).

If some one proclaims today be the Mashiach, this person cannot keep all Torah (since the Holy Temple is destroyed), thus disqualify him. Yes, the Mashiach when He returns will rebuild the Holy Temple but according to Daniel 9:26 Mashiach will come first before the destruction of the Temple 2000 years ago! This is exactly the time when the Yemot HaMashiach (Days of Mashiach) were to start. And they did, with Mashiach’s coming!

Also, His faithful emissary Rav Shaul (Paul) kept the Torah and to prove it to the whole world he went to the Holy Temple to perform a Korban (sacrifice) for keeping a vow (see Ma’asei HaShlichim / Acts 21:20 -24). Rav Shaul never said “I’m not longer under the law brother” he never said, “Hey, this stuff is done away.” Rather he went through it, to show that he was faithful to the Torah of God. He was a true Talmid Chacham (Torah scholar)… not the Torah breaker that some anti-Torah people believe him to be.

The fact is that many writings have been done with the nonsensical notion that our holy Rabbi, Maran Yeshua and all His Emissaries and followers were breaking Torah, and encourage others to break it as well. Well this is far from the truth. Maran Yeshua HaMashiach said, “He did not come to break Torah but to bring Shelema / Completion.” Mattityahu HaLevi 5:17.

This is the true Mashiach, a true Torah man.

http://www.youtube.com/watch?v=x12e25kKz0o

Rabbeinu (our Rabbi) Maran Yeshua calls each of us individually to a life of discipleship to him (the Mashiach teach us to walk the Torah of HaShem). But what is a disciple? What does it mean to be a disciple?

Disciples in Judaism: Our image of a disciple of Maran Yeshua maybe of a bearded man in a robe, wearing sandals. Or it may be simply an image of one of the Twelve that followed Maran Yeshua. We tend to think of discipleship as the Besorat tova HaGeulah (Tidings of Redemption) describes them, perhaps something Yeshua HaMashiach introduced when he chose his 12 disciples. This is wrong. Long before the days of the Master, discipleship was already a well-established institution within Jewish culture. All the great sages, the rabbis, the sages among the Pharisees and the teachers of the Torah had disciples. The Hebrew word for disciple is talmid. Talmid means student. The plural is talmidim: students. We translate talmidim as disciples. A talmid was a student of one of the sages. A talmid’s job was to learn everything that his Master had to teach.

The talmidim of First Century Judaism learned everything from their teacher, and they learned to be just like their teacher. They learned the stories that the teacher told. They learned the lessons that their teacher taught. They learned to eat the foods that their teacher ate, the way their teacher ate them. They learned to keep the Sabbath the way their teacher kept Sabbath and to give charity the way their teacher gave charity. They learned to pray the way their teacher prayed and to fast the way their teacher fasted. They learned how to keep God’s commands the way their teacher kept them. The talmidim followed their teacher everywhere he went, and the teacher taught his talmidim everything he could. Then, after a talmid was fully trained, he would become a teacher and teach talmidim of his own. A talmid’s job was to become like his or her teacher. So it written for us in the Besorat HaGeulah, “Every talmid fully trained will be like his teacher.” (Uri / Luke 6:40).

So when the talmid is fully trained, he becomes the teacher, and raises up talmidim of his own, who in turn, when fully trained become teachers and raise up talmidim of their own.  Are you Mashiach’s Talmid?

http://www.youtube.com/watch?v=CjVVvanKcTs

Jewish prayer is an aid to developing a meritorious attitude and a commendable way of feeling. Therefore, Jews actively seek reasons to praise God’s creation. There are Jewish prayers to be said when witnessing a falling star, when hearing the clap of thunder in the clouds, when seeing a rainbow, when noticing the first bud of spring on the branch of a tree, when placing a mezuzah (a decorative box containing portions of the most important Jewish prayer, the Shema) on a doorpost, when sitting in the sukkah at Sukkot, and even when seeing a very tall or extremely short person.

Jewish prayers are usually recited in Hebrew. Yet, they can be recited in any vernacular or local language, whether it is English, Aramaic, French, Spanish, Arabic, or Russian. Jews believe that God understands no matter what language a person employs in prayer. Even silence is sometimes said to be an appropriate Jewish prayer language.

The most important of all Jewish prayers is a prayer called the Shema. Strangely enough, the Shema is a prayer that speaks to the Jewish people, and not to God. Its verses instruct the Israelites what they have to do. Here is a part of the Shema prayer:

שְׁמַע יִשְׂרָאֵל יהוה אֱלֹהֵינוּ יהוה אֶחָד

Hear, O Israel, the Eternal is our God, the Eternal is One. Blessed be God’s Name and glorious kingdom forever and ever. You shall love the Lord your God with all your heart, with all your soul, and with all you have. And these words, which I [God] teach you this day, shall be upon your heart. You shall teach them diligently to your children, speaking of them when you sit in your house, when you walk by the way, when you lie down and when you rise up. And you shall bind them as a sign upon your hand, and they shall be for a reminder before your eyes. And you shall write them on the doorposts of your house and upon your gates.

In just this one paragraph of the Shema prayer, it is possible to understand why Jews designed the tefillin (phylacteries) to place as symbols on the head (above the eyes) and on the arm; and why most Jews place a mezuzah on the doorpost of their houses to remind them of God.

http://www.youtube.com/watch?v=TfrW7x0yy0I

Yom Kippur is probably the most important holiday of the Jewish year. Many Jews who do not observe any other Jewish custom will refrain from work, fast and/or attend synagogue services on this day. Yom Kippur occurs on the 10th day of Tishri. The holiday is instituted at Leviticus 23:26 et seq.

The name "Yom Kippur" means "Day of Atonement," and that pretty much explains what the holiday is. It is a day set aside to "afflict the soul," to atone for the sins of the past year. In Days of Awe, I mentioned the "books" in which God inscribes all of our names. On Yom Kippur, the judgment entered in these books is sealed. This day is, essentially, your last appeal, your last chance to change the judgment, to demonstrate your repentance and make amends.

As I noted in Days of Awe, Yom Kippur atones only for sins between man and God, not for sins against another person. To atone for sins against another person, you must first seek reconciliation with that person, righting the wrongs you committed against them if possible. That must all be done before Yom Kippur.

Yom Kippur is a complete Sabbath; no work can be performed on that day. It is well-known that you are supposed to refrain from eating and drinking (even water) on Yom Kippur. It is a complete, 25-hour fast beginning before sunset on the evening before Yom Kippur and ending after nightfall on the day of Yom Kippur. The Talmud also specifies additional restrictions that are less well-known: washing and bathing, anointing one’s body (with cosmetics, deodorants, etc.), wearing leather shoes (Orthodox Jews routinely wear canvas sneakers under their dress clothes on Yom Kippur), and engaging in sexual relations are all prohibited on Yom Kippur.

As always, any of these restrictions can be lifted where a threat to life or health is involved. In fact, children under the age of nine and women in childbirth (from the time labor begins until three days after birth) are not permitted to fast, even if they want to. Older children and women from the third to the seventh day after childbirth are permitted to fast, but are permitted to break the fast if they feel the need to do so. People with other illnesses should consult a physician and a rabbi for advice.

Most of the holiday is spent in the synagogue, in prayer. In Orthodox synagogues, services begin early in the morning (8 or 9 AM) and continue until about 3 PM. People then usually go home for an afternoon nap and return around 5 or 6 PM for the afternoon and evening services, which continue until nightfall. The services end at nightfall, with the blowing of the tekiah gedolah, a long blast on the shofar.

It is customary to wear white on the holiday, which symbolizes purity and calls to mind the promise that our sins shall be made as white as snow (Yeshayahu / Isaiah 1:18). Some people wear a kittel, the white robe in which the dead are buried.

Yom Kippur Liturgy

The liturgy for Yom Kippur is much more extensive than for any other day of the year. Liturgical changes are so far-reaching that a separate, special prayer book for Yom Kippur and Rosh Hashanah. This prayer book is called the machzor.

The evening service that begins Yom Kippur is commonly known as Kol Nidre, named for the prayer that begins the service. "Kol nidre" means "all vows," and in this prayer, we ask God to annul all personal vows we may make in the next year. It refers only to vows between the person making them and God, such as "If I pass this test, I’ll pray every day for the next 6 months!

This prayer has often been held up by anti-Semites as proof that Jews are untrustworthy (we do not keep our vows), and for this reason the Reform movement removed it from the liturgy for a while. In fact, the reverse is true: we make this prayer because we take vows so seriously that we consider ourselves bound even if we make the vows under duress or in times of stress when we are not thinking straight. This prayer gave comfort to those who were converted to Christianity by torture in various inquisitions, yet felt unable to break their vow to follow Christianity. In recognition of this history, the Reform movement restored this prayer to its liturgy.

There are many additions to the regular liturgy (there would have to be, to get such a long service. Perhaps the most important addition is the confession of the sins of the community, which is inserted into the Shemoneh Esrei (Amidah) prayer. Note that all sins are confessed in the plural (we have done this, we have done that), emphasizing communal responsibility for sins.

There are two basic parts of this confession: Ashamnu, a shorter, more general list (we have been treasonable, we have been aggressive, we have been slanderous…), and Al Cheit, a longer and more specific list (for the sin we sinned before you forcibly or willingly, and for the sin we sinned before you by acting callously…) Frequent petitions for forgiveness are interspersed in these prayers. There’s also a catch-all confession: "Forgive us the breach of positive commands and negative commands, whether or not they involve an act, whether or not they are known to us."

It is interesting to note that these confessions do not specifically address the kinds of ritual sins that some people think are the be-all-and-end-all of Judaism. There is no "for the sin we have sinned before you by eating pork, and for the sin we have sinned against you by driving on Shabbat" (though obviously these are implicitly included in the catch-all). The vast majority of the sins enumerated involve mistreatment of other people, most of them by speech (offensive speech, scoffing, slander, talebearing, and swearing falsely, to name a few). These all come into the category of sin known as "lashon ha-ra" (lit: the evil tongue), which is considered a very serious sin in Judaism.

The concluding service of Yom Kippur, known as Ne’ilah, is one unique to the day. It usually runs about 1 hour long. The ark (a cabinet where the scrolls of the Torah are kept) is kept open throughout this service, thus you must stand throughout the service. There is a tone of desperation in the prayers of this service. The service is sometimes referred to as the closing of the gates; think of it as the "last chance" to get in a good word before the holiday ends. The service ends with a very long blast of the shofar. After Yom Kippur, one should begin preparing for the next holiday, Sukkot, which begins five days later.

http://www.youtube.com/watch?v=Oj8xKZKVZ0k

Yom Kippur, also known as the Day of Atonement, is the most solemn and important of the Jewish holidays. Its central themes are atonement and repentance. `

Yom Kippur is a complete Sabbath; no work can be performed on that day.

The people of Israel traditionally observe this holy day with a 25-hour period of fasting and intensive prayer, often spending most of the day in synagogue services. Yom Kippur is the tenth day of Tishrei. According to Jewish tradition, God inscribes each person’s fate for the coming year into a "book" on Rosh Hashanah and waits until Yom Kippur to "seal" the verdict. During the Days of Awe, a Jew tries to amend his or her behavior and seek forgiveness for wrongs done against Judge of the whole world, eg: God (bein adam leMakom) and against other human beings (bein adam lechavero). The evening and day of Yom Kippur are set aside for public and private petitions and confessions of guilt (Vidui).

About Vidui: In Judaism, confession (Hebrew וידוי, Viddui) is a step in the process of atonement during which a Jew admits to committing a sin before God. In sins between a Jew and God, the confession must be done without others present (The Talmud calls confession in front of another a show of disrespect). On the other hand, confession pertaining to sins done to another Jew are permitted to be done publicly, and in fact Maimonides calls such confession "immensely praiseworthy".

The Torah says: Vayikra / Leviticus 23:27 decrees that Yom Kippur is a strict day of rest and of fasting. "…In the seventh month, on the tenth day of the month, you shall afflict your souls, and you shall not do any work … For on that day he shall provide atonement for you to cleanse you from all your sins before HaShem."

Customs For Erev Yom Kippur

• Traditionally, "all who eat on the ninth are considered to have fasted on the ninth and the tenth." It is thus a mitzvah to eat and drink Erev Yom Kippur.
• It is customary to give increased charity on Erev Yom Kippur as charity helps to repeal any evil decrees.
• Sins committed against another person cannot be atoned for until one has first sought forgiveness from the person he/she has wronged. (Even the great day of Yom Kippur or death cannot atone for sins against fellow man.)
• It is customary to go visit (or call) friends, family, associates and any person whom one may have somehow wronged or spoken ill of in the past year and ask forgiveness. For example, any stolen objects must be returned to their rightful owners.
• It is a mitzvah to immerse oneself in a mikvah (ritual bath) on Erev Yom Kippur. This symbolizes a person’s rebirth associated with the doing of Teshuvah, return.
• It is customary to wear white on Yom Kippur. This is symbolic of the angels and of spiritual purity. Many married men wear a kitel, which is also worn upon burial (and by many men at their wedding) as a reminder of the day of death and repentance.
• Though not usually worn at night – the talit (prayer shawl) is worn for Kol Nidre, is kept on for the entire evening service, and is left unfolded at the synagogue to be adorned again the next morning.

Total abstention from food and drink usually begins 30 minutes before sundown, and ends after nightfall the following day. Although the fast is required of all healthy adults, it is waived in the case of certain medical conditions.

Virtually all Jewish holidays involve a ritual feast, but since Yom Kippur involves fasting, Jewish law requires one to eat a and festive meal on the afternoon before Yom Kippur, after the Mincha afternoon prayer. Wearing white clothing, for men a Kittel, is traditional to symbolize one’s purity on this day. Many Orthodox men immerse themselves in a mikvah on the day before Yom Kippur.

After Yom Kippur ends, we are required to recite or hear Havdalah over wine before we are allowed to eat anything (Kasher). The Havdalah service declares the separation between the holy and mundane days, and Yom Kippur is the holiest day of the year.

Although Yom Kippur is a serious time, there is an undercurrent of joyful hope. We believe that HaShem will accept our sincere repentance and forgive us for our sins, allowing us to build a relationship of love and trust with Him again. The day ends with a shofar blast and singing of “Next Year in Jerusalem” usually accompanied by singing and dancing.

After Yom Kippur, one should begin preparing for the next holiday, Sukkot, which begins five days later.

(Bereshit/Genesis 37:19-24) “And they said to one another, “Look! That dreamer is coming! So now let’s come and go kill him, and throw him into one of the pits; and we will say, ‘a wild beast devoured him.’ Then we shall see what will become of his dreams.” Reuben heard, and rescued him from their hand; he said, “We will not strike him mortally!” And Reuben said to them: “Shed no blood! Throw him into this pit in the wilderness, but lay no hand on him!” – intending to rescue him from their hand, to return him to his father. And so it was, when Joseph came to his brothers they stripped Joseph of his tunic, the fine woolen tunic that was on him. Then they took him, and cast him into the pit; the pit was empty, no water was in it.

Here in this portion of Torah, we see the difficult situation that Joseph was in because of the plot against him by his brothers. Joseph had a dream, and because of this dream his brothers were jealous of the favour which he had and the destiny laid out before him by Hashem.

As true believers in Hashem and His anointed one Maran Yeshua our Messiah, we all have a calling and a vision Hashem gives us to advance and proclaim His kingdom to the world. However on our journey, just like Joseph in proclaiming the vision Hashem gave us, (in order to glorify Him and not ourselves) we will face times in the empty pit without water to sustain us.

The pit in our case today is a dark and horrible place which has a name we may more recognize, depression, worry / doubt, stress. For anyone who has lived through or is living through these three things knows that it is not a pleasant place, although we may be on the surface of the world literally with the lights and sounds around us, deep within our souls, we are in a deep, dark and lonely place where we are crying out for a hand, for a way out of the difficult situation holding us in the chains of doubt keep us from reaching out for hope. We could be on the path of righteousness, with a clear vision in mind just like Joseph, called out by the mouth of the One true God of Israel, and yet fall into this pit or be thrown in by circumstances around us closest to our heart, represented by Josephs brothers.

(Bereshit/Genesis 37:28) “Midianite men, traders, passed by; they drew Joseph up and lifted him out of the pit and sold Joseph to the Ishmaelite for twenty pieces of silver; then they brought Joseph to Egypt.”

In our most difficult hours, while in the pits we face in our lives, when we hold on to our faith and our vision Hashem gave us, He will always provide a way out for us to continue on our path in serving Him. As we see here in the case of Joseph, He must have been praying, and also very sad and distressed at the situation he was in because he is a human being and the flesh is weak, although the spirit is willing to endure. A deeper look into the scripture above shows us that Hashem, in our darkest hour in the pit will provide a way out, and from the example about it could be from the most unlikely source imaginable. While in the pit, Joseph was not expecting Midianite men to lift him up; so for us while in our personal pits, we need to trust in the mighty hand of Hashem as our salvation and be ready always to be raised up, even from the most unlikely person or opportunity which Hashem will work through.

(Yochanan/John 20:27-29) “Yeshua said to him, “Have you trusted because you have seen me? How blessed are those who do not see, but trust anyway!”

Joseph, obviously did not see Yeshua in the flesh as His disciples did, however Joseph had hope in the God of Abraham and the seed whom was promised who is Maran Yeshua. It is in this trust, which we receive our salvation, whether it is Maran Yeshua our Messiah or a moment of salvation while in distress where we are spared and saved by the grace and loving kindness of Hashem. Joseph while in the hole could not see a thing physically and yet he was blessed and lifted up because he trusted in Hashem. Likewise, we too, who are in the deep and dark pits spiritually in our lives dealing with our depressions and stresses need to still hold on to hope and trust in Hashem and be blessed in return to be raised up to a new day to continue on the path Hashem has set out for us, whether it is on the road to Egypt like Joseph or to the breakthrough that will enable us to live up to the fullest of our potential abundantly.  Just like Joseph on the way to Egypt, the most unlikely place for Hashem to exalt Him and bless him abundantly in the vision Hashem gave him, we also need to follow where Hashem leads us because it is only by trusting in what we cannot see, do we truly receive the greatest blessing. Never give up, never give in, it’s never too late, Hashem will always provide, He is faithful and true, abundant in loving kindness to His children who love Him, He ensures all things work out for best so that He can be glorified as the Supreme Almighty God.

HaShem is the ONLY solution. Baruch HaShem! Seek HaShem (in Hitbodedut) and He will be found.

http://www.youtube.com/watch?v=hrcZWuijvQ8

"LaShannah Tovah" is the greeting common at this time of year among Jewish people everywhere. It means "A Good Year." According to the calendar of our forefathers, we have begun a new year. It has been 5769 years since HaShem created the earth, according to the reckoning of the rabbis. On the Feast of Trumpets, we celebrate Rosh Hashanah (The Head of the Year). It is on this day, according to tradition, that God fashioned man. Why does the first of Tishri mark the sixth day of creation and not the first? Because after Elohim had created the earth and all of its glory, there was still no one to proclaim Him Melech HaOlam, King of the World. Yes, the angels knew Him to be the supreme ruler, but to be crowned King of kings was the task of man. A ruler may be a despot, but the king is acknowledged by the people as lord of their lives. So today, we are to continue to declare Him King of kings and Lord of lords; for He is good; He is very good.

Therefore, just as the Holy One blessed be He created man in the 6th day of creation, so Mashiach is revealed then, which we near to it. (Note: the Hebrew calendar has an error of 220 years off, so really we are near: 5990 from creation. Which leaves us only 10 more years to the final revelation of Mashiach, and his kingdom here on earth).

So begins "The Ten Days of Awe" solemn days that end with Yom Kippur, the Day of Atonement.  We will look at this important Fast Day next week.

Five days after this Time of Forgiveness, we enter into booths, in which we dwell for the eight days. This Feast of Tabernacles is, for all of Israel, the culmination of a year-long cycle in which HaShem has revealed His character and His ways to His people.

So are the Fall Feasts, a time of Remembrance.  Each of the seven annual Appointed Times reveals more of the character of God and of His ways to each of us, too. Each Feast holds, for the believer, a further and deeper understanding of Who God is and of who we are in Him. I pray that each of you will be established in present truth through your study of God‘s Holy Word in the light of the Jewish context in which it was written. I pray that in some way, the Ruach HaKodesh will work through us so that we become the light of revelation of Mashiach that would lead us to see, to know, the ultimate revelation, which is Mashiach this new coming year, 5770.

HaShem’s ways are perfect and all of His paths are right. He is the Light of the World and He has called each of us to be vessels in which to carry that light. This is a time for new beginnings. I pray that you will recommit yourself to pray for the peace of Jerusalem and for the full revalation of Mashiach to the Jewish people that you know, Shalom al Yisrael (peace upon Israel).

Why the Shofar sound?

Rosh Hashanah is called in the Torah "yom teruah" – the day of the sounding of the teruah. This refers to the shofar sounding which serves as the special ritual commandment that dominates the Rosh Hashanah holiday. The Talmud teaches us that the teruah sound must be preceded by a tekiah – a straight unbroken sound – and followed by another tekiah. Though the teruah is therefore placed at the center and in reality as the focus of the service of the sounding of the shofar the exact sounding of the teruah is a matter of halachic debate. The Talmud records that the difference of opinion revolves as to whether the sound of the teruah is one of a deep heartrending sigh or whether it is a staccato sound of a wail or a call to arms. The Talmud reaches a compromise on this question and both sounds, the deep sigh sound which is now called shevarim and the wailing staccato sound which now assumes the name of teruah, are sounded. Even though the shevarim sound has this different name it is in reality also technically a teruah as far as the Torah is concerned.

The sound of the shevarim is the sound of sadness, lost opportunity, regret and even tragedy if you will. The rabbis of the Talmud stated that a deep gut-wrenching sigh breaks a person in half, physically and mentally. The deep sigh that emanates from within our souls is matched by the sound of the shevarim, the deep sigh that comes forth from the hollow of the shofar. We appeal to God to help us because we fear that we are broken in spirit and will and ability. We are only able to break our bodies and visions with a deep sigh, the sound of shevarim. God wants our hearts and they are only available once we have forfeited our unwarranted hubris and arrogance. Better a deep inner sigh than a public boast. How many seemingly great and powerful people were brought low this year and publicly humiliated! We cannot come to an encounter with the Lord, so to speak, unless first we are broken and humble.

The staccato sound of the teruah conveys a different message. It is also a wail of mourning but in another context it is also a call to arms, a rallying sound for a charge to be mounted against the foe. The Torah tells us that the ancient army of Israel went into battle to the sound of the teruah that urged them forward. Victories are not won with broken hearts alone. Yehoshua is commanded many times to be strong and powerful and not to give in to moments of defeat and frustration. There are no easy victories in life, in a family or a community or a nation. Life is a constant daily struggle and the teruah comes to rally us to strength, loyalty, determination and ultimate triumph. Therefore this staccato sound of the teruah must be included in the shofar service for otherwise we will be tempted to give up and half broken already allow ourselves to become completely defeated. I think therefore the rabbis of the Talmud included both sounds of the teruah – the shevarim and the teruah – in the shofar service to indicate this need for correct balance in approaching our service to God and humans. Humility and strength, a broken heart and a stiffened resolve to improve is the message of the teruah to us.

Following the steps of our Rabbi, Maran Rabbeinu Melech HaMashiach. Praying like our Master.

Mark.1: 35. And in the morning, rising up a great while before day, he (Maran Yeshua) went out, and departed into a solitary place, and there prayed.

As believers it’s imperative that we follow the example of our Rabbi, Maran Yeshua the Messiah who lived a prayer filled life; He consistently departed into a solitary place to pray.

The answers to all of life’s challenging questions, and the ability / power to overcome every tests and trials that one faces today can only obtained through a life of prayer and fasting.

Yeshua Messiah was a man of prayer thereby He was in constant communication with His Father; which enabled Him to make statements such as: “Yochanan / John.8:38. I speak that which I have seen with my Father: and ye do that which ye have seen with your father”

As a believer; withdrawing from the crowd to that solitary place of prayer accompanied with fasting will always result in the greater works spoken of by Yeshua ( Yochanan / John.14:12). How much more of this greater works would be manifested throughout our communities when two or three come into a committed agreement of spending time in that solitary place of prayer?

In that solitary place the righteous prayer life is developed and becomes dynamic in its working.

No matter what you’re facing in life; the answer to all of your unanswered questions awaits you in that solitary place. However, hitbodedut — the secluded meditation and prayer that lead to self-transcendence and communion with God — is by definition a solitary practice.

Rebbe Nachman defined the goal and method of hitbodedut in the following teaching:

The only way to return to the roots of one’s being and merge in the unity of God is through nullifying the self. One has to efface the self completely until one becomes wholly merged in God’s unity. The only way to achieve this state of self-transcendence is through hitbodedut. By secluding oneself and giving voice to one’s inner thoughts in the form of personal prayers to God, one is able to remove all negative traits and cravings to the point that one nullifies all materialism in oneself. Then one is able to become merged in the Source.

True hitbodedut is practiced in the depths of night, at an hour when everyone is free from their toil in the material world. During the day people are so busy chasing after the material world that it distracts the spiritual seeker from attaching himself to God. Even if he personally is quite detached from the material world, the mere fact that everyone else is then busy chasing after the vanity of the world makes it very difficult to attain self-transcendence at such a time.

Hitbodedut must also be practiced in a special place outside the city on a "solitary path" (Avot 3:5) in a place where no-one goes. For in a place where in the daytime hours people are busy chasing after the vanity of the world, even though they may not be there at this hour, it is still a distraction from hitbodedut, making it impossible for the spiritual seeker to attain the state of total communion with God.

For this reason it is necessary to go alone at night on a solitary path to a place where no one goes even by day. There one should seclude oneself and empty one’s heart and mind of all worldly involvements until one attains the state of true self-transcendence and communion.

This is a step-by-step process. First the person should devote this solitary night-time hitbodedut to talking and praying to God at length until he succeeds in nullifying one negative trait or desire. Next he should devote his hitbodedut to working on nullifying a second trait or desire. He should go on like this night after night in this solitary spot until he nullifies everything.

Even then, something is still left of him, namely some residue of human pride and arrogance. He still considers himself to be something. He must persist with hitbodedut and carry on working hard until he nullifies this too, until nothing whatever is left of him and he is in a state of true self-transcendence. Then, when he attains true nothingness, his soul becomes merged in its root, namely in God.

Likutey Moharan I, 52

Simple Talking to HaShem

The method of hitbodedut is simply to talk out all the issues in one’s life with God one by one, using one’s own words in one’s own unique personal way.

Rebbe Nachman himself practiced this:

The main way the Rebbe attained what he did was simply through prayer and supplication before God. He was very consistent in this. He would beg and plead in every way possible, asking God to be kind to him and bring him to genuine closeness and devotion. What helped him most were his prayers in his own native language, which was Yiddish. He would find a secluded place and spend time expressing all his thoughts to God. Speaking in his own language, he would beg and plead with God. He would use every kind of argument, pleading with God to draw him closer and help him in his devotions. He kept this up constantly, spending days and years engaged in such prayer…. All his prayers had one goal: that he should come closer to God.
Praises of Rabbi Nachman #10-11

Rebbe Nachman advised everyone to practice hitbodedut.

The Rebbe once spoke to a young man encouraging him to seclude himself and talk to God in his own words. The Rebbe told him that this was how prayer began. Originally prayer was each person’s individual expression to God of his own inner thoughts and feelings in his own words. Rambam (Maimonides) discusses this in his code of Jewish law at the beginning of the section on Prayer. He states that this was originally the main form of prayer prior to the formalization of the liturgy by the Men of the Great Assembly (3rd century B.C.E. — Rambam, Mishneh Torah, Hilkhot Tefilah 1:2-4) It was only then that a formal order of prayer was introduced. Even today, according to the Law, the original form of prayer is still foremost. Even though we follow the order of prayer instituted by the Great Assembly, the original form is still most beneficial.
Make a habit of praying to God from the depths of your heart. Use whatever language you know best. Ask God to make you worthy of truly serving Him. This is the essence of prayer. This is how all the Tzaddikim attained their levels. Rabbi Nachman’s Wisdom #229

Rabbi Nachman taught:

You must pray for everything. If your garment is torn and has to be replaced, pray to God for a new one. Do this for everything. Make it a habit to pray for everything you need, large or small. Your main prayers should be for fundamentals: that God should help you in your devotion and that you should be worthy of coming close to Him. Still, you should also pray even for trivial things. God may give you food, clothing and everything else you need even though you do not ask for them. But then you are like an animal. God gives every living thing its bread without being asked. He can also give it to you this way. But if you do not draw your life through prayer, then your life is like that of a beast. For a man must draw all the necessities of life from God only through prayer.
Rabbi Nachman’s Wisdom #233

The path of prayer is often difficult. Worst of all is the sense of discouragement that comes from praying repeatedly without seeing results.

The tiller of the field must wait patiently until the effects of his own labors combined with the power of the earth, the sun, the rains, the winds and God’s other blessing cause his fruits to ripen and mature. So too one who follows the path of prayer must wait with consummate patience, until his eyes will be opened and he will see that his field is all abloom with flowers and rich in abundant fruits.

Most of us don’t pray because we don’t think it will make any difference. We pray and nothing happens, so we think prayer has no power. This thinking is erroneous. The reason we see nothing is because our prayers lack true kavana (intent). Come and hear the powerful words of the Vilna Gaon: “there is no crying except from the heart…tefila needs kavana and ikar (primary) kavana is with tears (Vilna Gaon on Esther 8:3)”

http://www.youtube.com/watch?v=mFe02Iw4O5o