לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה דַּע, שֶׁעִקָּר הִתְחַבְּרוּת
Prayer, the Gate to Hashem
The main way to join and cleave to Hashem is prayer, the gate through which we enter and come to know Him. Prayer is malchus, and while malchus is in exile, proud thoughts attach to it, which is why they so often come during prayer; the remedy is to pray with strength, giving power to the prayer to leave exile. Praying with strength lifts the Shechinah out of her dark coverings and makes her a nest for the Holy One, and through it Hashem's oath to the Avos is renewed as on this very day.
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הַמָּקוֹר · Original text
לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה דַּע, שֶׁעִקָּר הִתְחַבְּרוּת וּדְבֵקוּת לְהַשֵּׁם יִתְבָּרַךְ הוּא עַל־יְדֵי הַתְּפִלָּה. כִּי הַתְּפִלָּה הִיא שַׁעַר, שֶׁדֶּרֶךְ שָׁם נִכְנָסִין לְהַשֵּׁם יִתְבָּרַךְ, וּמִשָּׁם אִשְׁתְּמוֹדָעִין לֵהּ. כִּי תְּפִלָּה הִיא מַלְכוּת, כְּמוֹ שֶׁכָּתוּב (תהילים ק״ט:ד׳) וַאֲנִי תְפִלָּה; וּתְפִלָּה – לְשׁוֹן הִתְחַבְּרוּת, כְּמוֹ שֶׁכָּתוּב (בראשית ל׳:ח׳): נַפְתּוּלֵי אֱלֹקִים נִפְתַּלְתִּי, תַּרְגּוּמוֹ לְשׁוֹן הִתְחַבְּרוּת.
וּבִשְׁבִיל זֶה עַל־פִּי־רֹב כְּשֶׁאָדָם מִתְפַּלֵּל נוֹפְלִים לוֹ מַחֲשָׁבוֹת שֶׁל גַּדְלוּת. כִּי הַתְּפִלָּה, הַיְנוּ בְּחִינַת מַלְכוּת, בְּחִינַת אֲנִי, הִיא בַּגָּלוּת בְּתוֹךְ מַלְכוּת הָרְשָׁעָה, כְּמוֹ שֶׁכָּתוּב (יחזקאל א׳:א׳): וַאֲנִי בְּתוֹךְ הַגּוֹלָה. וּכְשֶׁהִיא רוֹצָה לָצֵאת, אֲזַי מִתְאַחֶזֶת בָּהּ מַלְכוּת הָרְשָׁעָה, הַיְנוּ גַּדְלוּת, שֶׁגַּדְלוּת הִיא מִמַּלְכוּת הָרְשָׁעָה, שֶׁרוֹצָה לְהִתְגַּדֵּל וְלִמְלֹךְ. וְזֶה שֶׁמִּתְפַּלְּלִים בְּכֹחַ, בָּזֶה נוֹתֵן כֹּחַ בַּתְּפִלָּה לְהִתְחַזֵּק כְּנֶגֶד מַלְכוּת הָרְשָׁעָה לָצֵאת מִגָּלוּתָא. וְזֶה (תהילים ס״ח:ל״ה): תְּנוּ עֹז לֵאלֹקִים עַל יִשְׂרָאֵל גַּאֲוָתוֹ. כַּד הַגַּאֲוָה, הַיְנוּ מַלְכוּת הָרְשָׁעָה, גּוֹבֶרֶת עַל יִשְׂרָאֵל, הַתִּקּוּן לָזֶה – שֶׁתִּתְפַּלְּלוּ בְּכֹחַ וּתְחַזְּקוּ אֶת אֱלֹקִים, הַיְנוּ בְּחִינַת אֲנִי.
וְזֶה (דברים ח׳:י״ח): וְזָכַרְתָּ אֶת ה' אֱלֹקֶיךָ, כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל. פֵּרוּשׁ, שֶׁעַל־יְדֵי הַכֹּחַ תְּתַקֵּן אֶת אֵשֶׁת־חַיִל, בְּחִינַת מַלְכוּת. וְזֶה פֵּרוּשׁ: לְמִקְנֵי נִכְסִין (הַיְנוּ תַּרְגּוּם שֶׁל לַעֲשׂוֹת חָיִל – לְמִקְנֵי נִכְסִין.) פֵּרוּשׁ, כִּי הַמַּלְכוּת כַּד אִיהִי בְּגָלוּתָא אֲזַי אוֹמֶרֶת: אַל תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת (שיר השירים א׳:ו׳), כִּי הִיא מְלֻבֶּשֶׁת בִּלְבוּשִׁין אֻכְמִין, בִּלְבוּשִׁין דִּקְלִפִּין, וּמְכֻסָּה בָּהֶם.
וַאֲזַי: כְּצִפּוֹר נוֹדֶדֶת מִן קִנָּהּ כֵּן אִישׁ נוֹדֵד (משלי כ״ז:ח׳), כִּי הִיא קֵן דִּילֵהּ. וְכַד אָדָם מִתְפַּלֵּל בְּכֹחַ וּמוֹצִיא אוֹתָהּ מִגָּלוּתָא, מִכִּסּוּיִין דִּילָהּ, וְנַעֲשֵׂית קֵן לְהַקָּדוֹשׁ־בָּרוּךְ־הוּא. וְזֶה פֵּרוּשׁ: לְמִקְנֵי – לְשׁוֹן קֵן; נִכְסִין – לְשׁוֹן כִּסּוּיִין. וְעִקָּר כַּוָּנָתְךָ יִהְיֶה, שֶׁתְּתַקֵּן הַשְּׁכִינָה כְּדֵי לְזַוְּגָהּ עִם בַּעְלָהּ.
וְזֶה פֵּרוּשׁ: לְמַעַן הָקִים אֶת בְּרִיתוֹ – הֲקָמַת הַבְּרִית רֶמֶז לְזִוּוּג. כִּי מִתְּחִלָּה צָרִיךְ אִתְעָרוּתָא דִּלְתַתָּא, הַיְנוּ תִּקּוּן הַשְּׁכִינָה,
וּכְשֶׁהַשְּׁכִינָה מִתְלַבֶּשֶׁת בִּלְבוּשִׁין נְהִירִין: חִוַּר סֻמַק יָרֹק, בְּחִינַת אָבוֹת, וְהִיא בְּחִינַת שְׁבוּעָה, בְּחִינַת שִׁבְעָה. וְנַעֲשֶׂה כְּאִלּוּ עַכְשָׁו נִשְׁבַּע לָאָבוֹת. וְזֶה: אֲשֶׁר נִשְׁבַּע לַאֲבוֹתֶיךָ כַּיּוֹם הַזֶּה – כַּיּוֹם הַזֶּה דַּיְקָא. נִמְצָא, עַל־יְדֵי תְּפִלָּה בְּכֹחַ נִתְחַדֵּשׁ הַשְּׁבוּעָה לָאָבוֹת:
Hebrew text: Likutei Moharan Tinyana - rabenubook.com via Sefaria (Public Domain) · Sefaria. Names of Hashem are written in the customary form.
Transcripts
1-minute recap
Likutey Moharan Tinyana, Torah eighty-four. Prayer, the gate to Hashem.
The main way to join and cleave to Hashem is prayer. Prayer is a gate: through it we enter, and come to know Him.
That is why proud thoughts so often come during prayer. Prayer is in exile, and pride grabs hold of it as it tries to leave.
The answer is to pray with strength. Strong prayer gives it power to break free of exile.
Then the Shechinah comes out of her dark coverings, and becomes a nest for the Holy One, blessed be He. And Hashem's promise to the Avos is renewed, as on this very day.
Our own reflection: when proud thoughts come in prayer, do not give up. Push harder, and walk through the gate.
Explainer
Likutey Moharan Tinyana, Torah eighty-four: prayer, the gate to Hashem. Why do proud thoughts come exactly when we pray, and what should we do with them?
Rebbe Nachman says: the main way to join and cleave to Hashem is prayer. Prayer is a gate; through it we enter, and come to know Him.
Prayer is malchus, kingship, the aspect of I, and in our time it is in exile, inside the kingdom of wickedness. When it tries to come out, that kingdom grabs hold of it. That grip is pride, because pride is the wish to be great and to rule. So proud thoughts fall into a person's mind as he prays.
The remedy is to pray with strength. Give strength to Elokim, the verse says: when pride overpowers Israel, pray with all your strength, and you strengthen the prayer to break out of exile.
In exile, the Shechinah is dressed in dark coverings, like a bird that wanders from its nest. Strong prayer brings her out, and she becomes a nest for the Holy One, blessed be He. So the aim of our prayer is to lift up the Shechinah.
Then she is dressed in shining garments, white, red and green, the colours of the Avos. And Hashem's oath to the Avos is renewed, as if He swore it on this very day.
Our own reflection: proud thoughts during prayer are not a sign that your prayer is worthless. They are a sign that it is trying to break free. Do not give up. Push harder, pray with strength, and walk through the gate.
Full shiur
— Part 1: Prayer, the Gate to Hashem —
Likutey Moharan Tinyana, Torah eighty-four: prayer, the gate to Hashem. A shiur in one part.
Gold is Rebbe Nachman's own words, from Likutey Moharan Tinyana, Torah eighty-four. Grey is a verse or teaching he quotes. Green is our own explanation. The Hebrew is the public-domain text from Sefaria; the English is our own paraphrase.
Rebbe Nachman opens: Know that the main joining and cleaving to Hashem is through prayer. For prayer is a gate: through it one enters to Hashem, and from there one comes to know Him.
He explains: For prayer is malchus, kingship, as it says, 'and I am prayer'. And tefillah is a word of joining, as it says, 'with bonds of Elokim I have joined', which the Targum renders as joining.
Our explanation. There are many good things a person can do, but the Rebbe says the main way to come close to Hashem is prayer. It is the gate. Even the word tefillah means joining, as when Rachel named Naftali. Prayer is also called malchus, kingship, and King David said, and I am prayer: the whole self, the I, is prayer.
Now a question every person knows: So for the most part, when a person prays, thoughts of pride fall into his mind. For prayer, which is malchus, the aspect of I, is in exile inside the kingdom of wickedness, as it says, 'and I was among the exiles'.
And when she wants to come out, the kingdom of wickedness grabs hold of her. That is pride, for pride comes from the kingdom of wickedness, which wants to make itself great and rule. And this is why we pray with strength: it gives the prayer power to stand strong against the kingdom of wickedness and come out of exile.
This is 'Give strength to Elokim; His pride is over Israel'. When pride, the kingdom of wickedness, overpowers Israel, the remedy is that you pray with strength, and so strengthen Elokim, which is the aspect of I.
Our explanation. Many people notice that just when they stand to pray, thoughts of their own greatness creep in, and they feel their prayer is spoiled. The Rebbe explains why. Prayer is trying to leave exile, and pride is the grip that holds it back. So the answer is not to give up, but to pray with more strength.
He continues: This is 'remember Hashem, your Elokim, for He gives you strength to make valor'. Meaning: through strength you repair the woman of valor, which is malchus.
This is the meaning of 'l'miknei nichsin', the Targum's words for making valor. For when malchus is in exile she says, 'Do not look at me, for I am dark', because she is dressed in black garments, the garments of the husks, and covered by them.
And then: 'like a bird that wanders from its nest, so is a man who wanders', for she is His nest. When a person prays with strength he brings her out of exile, out of her coverings, and she becomes a nest for the Holy One, blessed be He. This is 'l'miknei', from ken, a nest; 'nichsin', from kisuyin, coverings. And your main intention should be to repair the Shechinah, to unite her with her Beloved.
Our explanation. The Rebbe reads the Targum's two words in a new way. Miknei sounds like ken, a nest; nichsin sounds like kisuyin, coverings. In exile the Shechinah is covered in dark garments, like a bird far from its nest. Strong prayer uncovers her and makes her a resting place, a nest, for the Holy One, blessed be He.
And finally: This is 'in order to establish His covenant': establishing the covenant hints at the union above. For first there must be an awakening from below, that is, the repair of the Shechinah.
And when the Shechinah is dressed in shining garments, white, red and green, which are the Avos, that is the aspect of an oath, from sheva, seven. And it is as if He swore to the Avos right now. This is 'which He swore to your fathers, as this day': this very day. So through prayer with strength, the oath to the Avos is renewed.
Our explanation, step by step. Pray with strength, even when proud thoughts come. Aim your prayer at lifting the Shechinah out of exile, our awakening from below. And then, as on this very day, Hashem's promise to the Avos is renewed.
Some reflections of our own, not a quotation. Prayer is the gate; walk through it with strength. Proud thoughts in prayer are not a reason to stop, but a sign to push harder. And each strong prayer renews Hashem's promise to our fathers, today.
This has been Likutey Moharan Tinyana, Torah eighty-four.
Sources for this Torah
Texts used
Hebrew: Likutei Moharan Tinyana (Part II), Torah 84, edition 'Likutei Moharan Tinyana – rabenubook.com', public domain, via Sefaria — https://www.sefaria.org/Likutei_Moharan%2C_Part_II.84
English: our own paraphrase of the Hebrew, written for these videos. It is not copied from any published translation.
Verses and teachings of the Sages appear only as Rebbe Nachman quotes them inside this Torah.
How the text is shown
The Divine Name is shown as ה' and voiced as Hashem. Other Names are written in the customary form (אֱלֹקִים, קֵ-ל, קָהּ, שַׁ-דַּ-י, אֲדֹ-נָ-י, אֶקְיֶ-ה, צְבָקוֹת). No full Name is written or voiced.
Parenthetical source references inside the printed Hebrew are left off the screen to save space; the citation line names the source instead.
Long paragraphs are shown in consecutive pieces. Every Hebrew word on screen is from the edition above; nothing is reworded.
Cards labelled EXPLANATION (green), and every line marked 'our own reflection — not a quote', are our own words, not quotations.
Every on-screen quotation in the full shiur, by part
Part 1 — Prayer, the Gate to Hashem
Scene 3 · LM II:84 §1 · paragraph §1.1
דַּע, שֶׁעִקָּר הִתְחַבְּרוּת וּדְבֵקוּת לְהַשֵּׁם יִתְבָּרַךְ הוּא עַל־יְדֵי הַתְּפִלָּה. כִּי הַתְּפִלָּה הִיא שַׁעַר, שֶׁדֶּרֶךְ שָׁם נִכְנָסִין לְהַשֵּׁם יִתְבָּרַךְ, וּמִשָּׁם אִשְׁתְּמוֹדָעִין לֵהּ.
EN (our paraphrase): Know that the main joining and cleaving to Hashem is through prayer. For prayer is a gate: through it one enters to Hashem, and from there one comes to know Him.
Scene 4 · LM II:84 §1, on Tehillim 109:4 and Bereishis 30:8 · paragraph §1.1
כִּי תְּפִלָּה הִיא מַלְכוּת, כְּמוֹ שֶׁכָּתוּב וַאֲנִי תְפִלָּה; וּתְפִלָּה – לְשׁוֹן הִתְחַבְּרוּת, כְּמוֹ שֶׁכָּתוּב: נַפְתּוּלֵי אֱלֹקִים נִפְתַּלְתִּי, תַּרְגּוּמוֹ לְשׁוֹן הִתְחַבְּרוּת.
EN (our paraphrase): For prayer is malchus, kingship, as it says, 'and I am prayer'. And tefillah is a word of joining, as it says, 'with bonds of Elokim I have joined', which the Targum renders as joining.
Scene 6 · LM II:84 §2, on Yechezkel 1:1 · paragraph §2.1
וּבִשְׁבִיל זֶה עַל־פִּי־רֹב כְּשֶׁאָדָם מִתְפַּלֵּל נוֹפְלִים לוֹ מַחֲשָׁבוֹת שֶׁל גַּדְלוּת. כִּי הַתְּפִלָּה, הַיְנוּ בְּחִינַת מַלְכוּת, בְּחִינַת אֲנִי, הִיא בַּגָּלוּת בְּתוֹךְ מַלְכוּת הָרְשָׁעָה, כְּמוֹ שֶׁכָּתוּב: וַאֲנִי בְּתוֹךְ הַגּוֹלָה.
EN (our paraphrase): So for the most part, when a person prays, thoughts of pride fall into his mind. For prayer, which is malchus, the aspect of I, is in exile inside the kingdom of wickedness, as it says, 'and I was among the exiles'.
Scene 7 · LM II:84 §2 · paragraph §2.1
וּכְשֶׁהִיא רוֹצָה לָצֵאת, אֲזַי מִתְאַחֶזֶת בָּהּ מַלְכוּת הָרְשָׁעָה, הַיְנוּ גַּדְלוּת, שֶׁגַּדְלוּת הִיא מִמַּלְכוּת הָרְשָׁעָה, שֶׁרוֹצָה לְהִתְגַּדֵּל וְלִמְלֹךְ. וְזֶה שֶׁמִּתְפַּלְּלִים בְּכֹחַ, בָּזֶה נוֹתֵן כֹּחַ בַּתְּפִלָּה לְהִתְחַזֵּק כְּנֶגֶד מַלְכוּת הָרְשָׁעָה לָצֵאת מִגָּלוּתָא.
EN (our paraphrase): And when she wants to come out, the kingdom of wickedness grabs hold of her. That is pride, for pride comes from the kingdom of wickedness, which wants to make itself great and rule. And this is why we pray with strength: it gives the prayer power to stand strong against the kingdom of wickedness and come out of exile.
Scene 8 · LM II:84 §2, on Tehillim 68:35 · paragraph §2.1
תְּנוּ עֹז לֵאלֹקִים עַל יִשְׂרָאֵל גַּאֲוָתוֹ. כַּד הַגַּאֲוָה, הַיְנוּ מַלְכוּת הָרְשָׁעָה, גּוֹבֶרֶת עַל יִשְׂרָאֵל, הַתִּקּוּן לָזֶה – שֶׁתִּתְפַּלְּלוּ בְּכֹחַ וּתְחַזְּקוּ אֶת אֱלֹקִים, הַיְנוּ בְּחִינַת אֲנִי.
EN (our paraphrase): This is 'Give strength to Elokim; His pride is over Israel'. When pride, the kingdom of wickedness, overpowers Israel, the remedy is that you pray with strength, and so strengthen Elokim, which is the aspect of I.
Scene 10 · LM II:84 §3, on Devarim 8:18 · paragraph §3.1
וְזֶה: וְזָכַרְתָּ אֶת ה' אֱלֹקֶיךָ, כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל. פֵּרוּשׁ, שֶׁעַל־יְדֵי הַכֹּחַ תְּתַקֵּן אֶת אֵשֶׁת־חַיִל, בְּחִינַת מַלְכוּת.
EN (our paraphrase): This is 'remember Hashem, your Elokim, for He gives you strength to make valor'. Meaning: through strength you repair the woman of valor, which is malchus.
Scene 11 · LM II:84 §3, on Shir HaShirim 1:6 · paragraph §3.1
וְזֶה פֵּרוּשׁ: לְמִקְנֵי נִכְסִין פֵּרוּשׁ, כִּי הַמַּלְכוּת כַּד אִיהִי בְּגָלוּתָא אֲזַי אוֹמֶרֶת: אַל תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת, כִּי הִיא מְלֻבֶּשֶׁת בִּלְבוּשִׁין אֻכְמִין, בִּלְבוּשִׁין דִּקְלִפִּין, וּמְכֻסָּה בָּהֶם.
EN (our paraphrase): This is the meaning of 'l'miknei nichsin', the Targum's words for making valor. For when malchus is in exile she says, 'Do not look at me, for I am dark', because she is dressed in black garments, the garments of the husks, and covered by them.
Scene 12 · LM II:84 §3, on Mishlei 27:8 · paragraph §3.2
וַאֲזַי: כְּצִפּוֹר נוֹדֶדֶת מִן קִנָּהּ כֵּן אִישׁ נוֹדֵד, כִּי הִיא קֵן דִּילֵהּ. וְכַד אָדָם מִתְפַּלֵּל בְּכֹחַ וּמוֹצִיא אוֹתָהּ מִגָּלוּתָא, מִכִּסּוּיִין דִּילָהּ, וְנַעֲשֵׂית קֵן לְהַקָּדוֹשׁ־בָּרוּךְ־הוּא. וְזֶה פֵּרוּשׁ: לְמִקְנֵי – לְשׁוֹן קֵן; נִכְסִין – לְשׁוֹן כִּסּוּיִין. וְעִקָּר כַּוָּנָתְךָ יִהְיֶה, שֶׁתְּתַקֵּן הַשְּׁכִינָה כְּדֵי לְזַוְּגָהּ עִם בַּעְלָהּ.
EN (our paraphrase): And then: 'like a bird that wanders from its nest, so is a man who wanders', for she is His nest. When a person prays with strength he brings her out of exile, out of her coverings, and she becomes a nest for the Holy One, blessed be He. This is 'l'miknei', from ken, a nest; 'nichsin', from kisuyin, coverings. And your main intention should be to repair the Shechinah, to unite her with her Beloved.
Scene 14 · LM II:84 §4, on Devarim 8:18 · paragraph §4.1
וְזֶה פֵּרוּשׁ: לְמַעַן הָקִים אֶת בְּרִיתוֹ – הֲקָמַת הַבְּרִית רֶמֶז לְזִוּוּג. כִּי מִתְּחִלָּה צָרִיךְ אִתְעָרוּתָא דִּלְתַתָּא, הַיְנוּ תִּקּוּן הַשְּׁכִינָה,
EN (our paraphrase): This is 'in order to establish His covenant': establishing the covenant hints at the union above. For first there must be an awakening from below, that is, the repair of the Shechinah.
Scene 15 · LM II:84 §4, on Devarim 8:18 · paragraph §4.2
וּכְשֶׁהַשְּׁכִינָה מִתְלַבֶּשֶׁת בִּלְבוּשִׁין נְהִירִין: חִוַּר סֻמַק יָרֹק, בְּחִינַת אָבוֹת, וְהִיא בְּחִינַת שְׁבוּעָה, בְּחִינַת שִׁבְעָה. וְנַעֲשֶׂה כְּאִלּוּ עַכְשָׁו נִשְׁבַּע לָאָבוֹת. וְזֶה: אֲשֶׁר נִשְׁבַּע לַאֲבוֹתֶיךָ כַּיּוֹם הַזֶּה – כַּיּוֹם הַזֶּה דַּיְקָא. נִמְצָא, עַל־יְדֵי תְּפִלָּה בְּכֹחַ נִתְחַדֵּשׁ הַשְּׁבוּעָה לָאָבוֹת:
EN (our paraphrase): And when the Shechinah is dressed in shining garments, white, red and green, which are the Avos, that is the aspect of an oath, from sheva, seven. And it is as if He swore to the Avos right now. This is 'which He swore to your fathers, as this day': this very day. So through prayer with strength, the oath to the Avos is renewed.
Hebrew phrases in the Explainer
Scene 2 · §1.1: כִּי הַתְּפִלָּה הִיא שַׁעַר,
Scene 3 · §2.1: כְּשֶׁאָדָם מִתְפַּלֵּל נוֹפְלִים לוֹ מַחֲשָׁבוֹת שֶׁל גַּדְלוּת.
Scene 4 · §2.1: שֶׁתִּתְפַּלְּלוּ בְּכֹחַ
Scene 5 · §3.2: וְנַעֲשֵׂית קֵן לְהַקָּדוֹשׁ־בָּרוּךְ־הוּא.
Scene 6 · §4.2: נִמְצָא, עַל־יְדֵי תְּפִלָּה בְּכֹחַ נִתְחַדֵּשׁ הַשְּׁבוּעָה לָאָבוֹת:
Hebrew phrases in the 1-minute recap
Scene 2 · §1.1: כִּי הַתְּפִלָּה הִיא שַׁעַר,
Scene 3 · §2.1: כְּשֶׁאָדָם מִתְפַּלֵּל נוֹפְלִים לוֹ מַחֲשָׁבוֹת שֶׁל גַּדְלוּת.
Scene 4 · §2.1: שֶׁתִּתְפַּלְּלוּ בְּכֹחַ
Scene 5 · §4.2: נִמְצָא, עַל־יְדֵי תְּפִלָּה בְּכֹחַ נִתְחַדֵּשׁ הַשְּׁבוּעָה לָאָבוֹת: