7. Internalizing Chassidus

Learning Chassidus

A defining feature of Chassidus Chabad is the intellectual presentation of its teachings. As discussed previously, this is designed to allow for proper integration and appreciation of the truths of G‑dliness conveyed by Chassidus.207 The access key to all of the above methods of successful service of G‑d is the appropriate study of Chassidus.

As discussed extensively, the Jew believes in G‑d by virtue of the essential Divinity within their soul.208 The soul is “an actual part of G‑d,”209 causing one’s identification with G‑dliness to be intrinsic and an inherent element of their being. The need for study is in no way a contradiction to faith; instead, Chassidus seeks to channel the transcendent soul into practical living.210

It follows that although every single Jew believes in G‑d with simple faith,211 their heart dedicated to G‑d,212 it is nevertheless the duty of the mind and intellect to bring this faith to a conscious knowledge and comprehension. The goal of learning Chassidus is for this awareness to be sufficiently integrated and internalized to affect one’s thought processes and life choices.213

Relying on faith alone may seem to be the quickest path to inspired living, but as emphasized above, Chassidus Chabad is about taking the “longer-but-shorter way.”214 It may take more effort, but the results are guaranteed to be both more personal and more durable.

At the beginning of this volume, we discussed the fundamental commandment to know G‑d. As codified by the Rambam, this knowledge relates to the mind and the faculty of intellect.215 Furthermore, the way to reach proper feelings of dedication and reverence toward G‑d is by first acquiring comprehension of G‑dliness.216

Accordingly, by studying Chassidus, not only is one fulfilling the mitzvah of Torah study, but they are also engaging in the three basic mitzvos to know G‑d, and to acquire love and fear of Him.

In this light, the study of Chassidus applies to both men and women. Halachah instructs that while women are not obligated to pursue areas of Torah study which are not relevant to their mitzvah observance, they are responsible to learn what is relevant to their obligated mitzvos.217 Considering that both women and men are equally obligated in these three ever-relevant mitzvos,218 it follows that women are equally encouraged to learn Chassidus.219

Women are known to have a greater degree of sensitivity to spirituality and yiras Shamayim.220 These characteristics make women naturally more attuned to the study of Chassidus.221 Often, when women learn Chassidus, they can relatively easily understand even the more intricate ideas, due to their intuitive, soulful insight.222 Beyond the benefit this has for themselves, the woman’s study of Chassidus causes a noticeable improvement in the home environment and affects the entire family. Children are raised with a heightened spirit of faith and trust in G‑d, a greater appreciation for the beauty of mitzvos, an increase in ahavas Yisrael, and so forth.223

The study of Chassidus is meant to be conducted like any other pursuit of study. One is to advance in an organized manner, first learning texts which are more accessible, those which discuss more elementary ideas, and gradually advancing to more complex explanation.224

For best results, it is advisable for beginners to seek guidance in setting a study plan according to their individual interests and capabilities.225

The pace of the study and the extent to which one should delve into intellectual analysis varies from person to person. These matters can also be clarified by seeking guidance from chassidic mentors.226 On a general level, it is recommended to have two areas of study, one focused more on covering ground, and a second, slower paced track for gaining a fuller, deeper understanding.227 In any event, every chassid should have fixed times to study Chassidus.228

Transformative Study

A fundamental principle of Chassidus Chabad is that “the mind rules the heart.”229 Study must lead to deed, and even the most abstract ideas can be channeled into practicality. This means that the intellectual attainment should bring about an actual refinement of one’s character traits and an alignment towards G‑d-centered living. This process of integration and application is what Chassidus calls avodah.230

Chassidus explains that the word avodah, translated as “work” or “service,” is linked to the term ibud, used to describe the effortful yet transformative process of tanning leather or the like.231 In the tanning process, the coarse raw hide is processed and tanned to produce a supple leather. Eventually this leather may be made into a holy item, such as parchment for a sefer Torah or a pair of tefillin. Hence, ibud, or tanning hides, portrays to us that avodah is the process of taking something raw and coarse and refining it. Similarly, within a person, avodah signifies taking the inner animalistic soul, with its innately unrefined and negative character traits, and refining it through avodah, ultimately producing a refined character.232

Chassidus Chabad teaches that the internal transformation of avodah begins with proper study of Chassidus. The mind is meant to guide the heart, but can only do so properly if it is illuminated by these G‑dly truths. Therefore, this study is the first step towards authentic success in avodas Hashem.

For maximum effectiveness, it is important to learn Chassidus correctly. By human nature, we are conditioned to enjoy intellectual stimulation. One can learn an idea and feel their head light up with clarity and appreciation of what they have learned. However, all too often this feeling is simply generated from the learning experience, rather than the subject matter. The mind was excited by the presence of new information, yet the actual message delivered was not brought out. Often enough, a person will thoroughly enjoy an intelligent lecture, only to have no real recollection of the ideas delivered. It wasn’t the idea which they retained; it was the experience.233

Therefore, the first step in the proper internalization of Chassidus is to recognize the wealth of the message delivered. To this end, one should thoroughly review the topic studied, step by step, and focus on the actual teaching, not just the stimulation. Identify the explanation, the questions that were posed, and the answers that were provided. Pay attention to the details, as it is through these means that one can ensure proper comprehension and appreciation of these wondrous teachings. Allow the picture to take shape in your mind – not with broad strokes; instead, build it pixel by pixel.

Once the topic is well understood and appreciated, the next step is to work on integrating these ideas into the person. In Chassidus Chabad, this is accomplished by thorough contemplation of the ideas studied and reflection upon them in the framework of prayer. This multi-stage process is known as hisbonenus and is often referred to as chassidic meditation.234

To allow for this process, Chassidus dwells extensively on explaining the knowledge of G‑dliness. It is by means of “knowing G‑d” that G‑dliness becomes the guiding reality of one’s inner world.235 The chassid’s daily study of Chassidus becomes an integral part of their life because it serves as the key to incorporating the reality of G‑dliness in daily life.236

Every person is encouraged to make this study-process a part of their routine. Intellectual capacities vary from person to person, but everyone can gain an understanding according to their personal level of intellectual perception and translate it into G‑d-oriented emotion.237

Chassidic Meditation

Differing from most systems of meditation, where the person is encouraged to empty their mind, tuning out of their regular state of awareness, Chassidus is all about making G‑dliness become your awareness.238 By focusing on the topic at hand and tuning out from the “street noise,”239 one seeks to fill the mind with comprehension of G‑dliness.240

Considering that chassidic meditation aims to integrate G‑dly wisdom into the psyche using the intellectual elements of the mind, a clear understanding of a particular idea is a prerequisite for meditation.241 As emphasized, one must probe into understanding the ideas, rather than just enjoying the intellectual stimulation, to gain such standing.

Now one is ready to ponder deeply on the subject at hand, thinking about the details, noticing its complexity, appreciating its richness, and learning from its transformational wisdom. But what is Chassidus? Is it wisdom? Is it inspiration? Or is it G‑dliness?

This leads us to the three distinct forms of hisbonenus, or meditation:”242

1) Meditation during study: In this initial step, the student seeks to gain a clear appreciation of the full scope of the idea, make it real, and bring it to life. By thinking through all the details, questions, answers, clarifications, and explanations, one realizes the profundity of the concept that was studied and understood, until the subject radiates within.

2) Meditation before prayer: This stage of meditation is directed toward going beyond the intellectualism of the concept that was learned. The context of preparing to stand in prayer before G‑d influences the meditation’s goal. There is the realization that despite G‑d’s awesome greatness, He cares that we should come before Him in prayer. This endearing thought leads the person to reflect upon a more personal, emotional appreciation of the idea’s impact. One goes through the details of the idea but thinks beyond intellectual discussions; now, it is the message that matters. One senses the invigoration which the idea infuses into life and feels its relevance.

3) Meditation during prayer: Beyond just learning about G‑dliness, Chassidus allows the soul’s sense of G‑dliness to be experienced within the human mind. During prayer, when the Jew stands in attachment to G‑d, Chassidus can cause this third and ultimate stage of hisbonenus. The same idea that was studied and appreciated for its clarity and inspiration can be realized as G‑dly with a deep sense of attachment and conviction. One isn’t just inspired; they are committed. The idea is more than motivational – it becomes one with who the person truly is. As one might assume, there are many gradations of this experience, but the more one invests in this process and its corresponding preparation and lifestyle, the more davening becomes a transformational and solidifying experience.

This virtue of prayer is echoed in the following teaching:

“In Torah study, the person is devoted to the subject that they wish to understand and come to understand. In davening, the devotion is directed to that which surpasses understanding. In learning Torah, the Jew feels like a student with their teacher; in davening, like a child with their father.”243

The Importance of Chassidic Prayer

In this light, true appreciation of Chassidus can only be accomplished by reflecting on its teachings in the context of prayer. Therefore, it follows that investment in davening according to the instructions of Chassidus is integral to one’s efforts to internalize Chassidus in daily life.

It is said: “The beginning of one’s decline, Heaven forbid, is the lack of avodah in davening: everything becomes dry and cold and even a mitzvah performed out of habit becomes burdensome. Everything is rushed; one loses the sense of pleasure in Torah study and the atmosphere itself becomes crass. Needless to say, in such a state one is totally incapable of influencing others.”244

The way one starts the day is crucial.245 Learning Chassidus is an essential preliminary to praying. By attuning oneself to internalizing its teachings, one prepares to reflect on these messages during prayer.246 Then, within prayer, in addition to reflecting on the plain meaning of the words, one can dwell on a message of Chassidus that one has learned and apply that concept within oneself. Finding personal relevance and application, one resolves to do better in a particular area, thus refining their character. Prayer becomes a time of reconnection and attachment, and in this manner, one finishes the prayer with a yearning to be attached to G‑d throughout the entire day.

This yearning should immediately be quenched by learning some Torah after prayer, and thereafter conducting one’s daily business permeated with the knowledge of G‑d in all of one’s ways.247

Engaging One’s Inner Animal

As will be covered extensively in a future volume, prayer is the most integral element of daily Divine service.248 Meticulously structured to arouse the soul and bring the person to attachment to G‑d, prayer has three primary goals:

1) On a basic level, prayer is to request one’s needs from G‑d.249 One recognizes that every element of life is directed by G‑d, and only He has jurisdiction over our circumstances.250

2) The inner meaning of the prayers is understood from the Hebrew word for prayer being tefillah, also translated as “attachment.”251 In this sense, the prayers represent a process of rejuvenation and attachment of the G‑dly soul to G‑d.

3) Our Sages teach us that the prayers take the place of the animal sacrifices offered in the Temple.252 On a personal level, this means that besides reaffirming its connection with G‑d, the G‑dly soul is also actively refining the animalistic soul.253 It is within prayer that a person can initiate an inner conversation to try and elevate the animalistic soul and refine its negative character traits.254

While these three dimensions and their interrelated themes and processes will be discussed in a future volume, in the context of our conversation it is important to highlight the importance of proper investment in prayer for the purpose of engaging the nefesh habahamis in the service of G‑d.

Importantly, the Hebrew word korban, usually translated as “offering” or “sacrifice,” also means “to draw near.”255 Therefore, this theme of prayer is to draw the inner animal, the animalistic soul, and its excited personality, to involvement in Divine service. Metaphorically, the animal’s “blood” must be brought to the Mizbe’ach, and its “fats” are to be offered to G‑d. This means that one’s passions and pleasures are meant to be realigned. They are to be extracted from the mundane pursuits which define the nefesh habahamis while finding ways to incorporate these energies and talents to better serve G‑d.256

From the above, we can understand that in the world of Chassidus Chabad, prayer takes on significant meaning: This is the time when, after learning Chassidus, a chassid internalizes what they have just learned.257 By them focusing on being in G‑d’s presence, the words of the siddur become alive and relevant. The appropriate meditation and contemplation, both before prayer, and in intervals throughout, bring these messages to heart. In this context, our G‑dly mission seems both relevant and achievable, and even the nefesh habahamis becomes ready to pitch in.258

A primary element of avodas hatefillah, the chassidic toil in prayer, is its relevance. This is not an escape to another realm, but a place of clarity from which to structure one’s day. It is a time to evaluate priorities, using these holy moments of transcendence to set the tone for the hours to come. The purpose of the davening is the after davening.259

Footnotes

See above, p. 4ff, 89ff, 168f, 196ff.

208.

See above, p. 137.

209.

See Tanya, Ch. 2.

210.

See above, p. 5, fn. 15.

211.

See above, p. 5, fn. 16.

212.

See also Hayom Yom, 25 Tammuz.

213.

See for example Maamarei Admur HaZakein 5565, Vol. 1, p. 4. See also Hayom Yom, 20 Tammuz: “Due to G‑d’s kindness, one may occasionally sense G‑dliness spontaneously without any personal avodah beforehand. This comes about by virtue of the latent quality of the essential G‑dliness that resides within the soul. However, for avodah through one’s own efforts, study and hisbonenus are essential.”

214.

See above, p. 231, from the title-page of Tanya.

215.

See above, p. 4, and fn. 11 there.

216.

Mishneh Torah, HaMada, Hilchos Yesodei HaTorah, 2:2. This is reflected in the verses: “Know the G‑d of your father and serve Him with a whole heart” (Divrei Hayamim 1:28:9), “Know today and take to heart” (Devarim 4:39). Both verses precede the feeling of the heart with the knowledge of the brain, indicating that to develop proper feelings, one must know. See Hayom Yom, 19 Shevat.

217.

See Shulchan Aruch, Yoreh De’ah, 246:6; Alter Rebbe’s Shulchan Aruch, Hilchos Talmud Torah, 1:14. See also Likkutei Sichos, Vol. 14, pp. 37ff.

218.

These mitzvos are included in the six mitzvos enumerated in halachah as continual obligations for both men and women. Sefer HaChinuch, introduction; Mishnah Berurah, Biur Halachah on Orach Chaim 1:1.

219.

See for example Likkutei Sichos, Vol. 7, p. 268; Igros Kodesh, Vol. 20, p. 415; Vol. 16, p. 50. In recent times, there has been a significant increase in women studying Chassidus. This correlates with the general increase of Torah study by women and girls. In bygone times, there were certainly gifted women who were well-versed in Torah. However, the vast majority were left to absorb Jewish learning and practice from the home. Today, all girls are afforded the opportunity to learn Torah in depth in a formal setting. For a complete analysis of this subject, see Sefer HaSichos 5750, Vol. 2, pp. 455ff.

220.

See Ohr HaTorah (Yahel Ohr), Tehillim, p. 432; Nach, Vol. 2, p. 927.

For this reason, before the Giving of the Torah, G‑d told Moshe (Shemos 19:3): “So shall you say to the House of Yaakov,” a reference to the women, to whom he should speak in soft terms, outlining the mitzvos and the rewards for their observance. This contrasts with the men, to whom he was instructed to speak firmly to ensure their compliance, specifying all the punishments and details of the commandments. Because women are naturally predisposed towards spirituality, soft words are enough to prepare them to properly accept the Torah’s instructions. See Derashos Maharal, Derush al HaTorah, s.v. Shuv amar ko somar (ed. 1959, p. 38); Shemos Rabbah, 28:2; Likkutei Sichos, Vol. 26, p. 268. See also Likkutei Sichos, Vol. 31, p. 94, fn. 8, that this was to become Moshe’s practice throughout the forty years in the desert.

221.

See Likkutei Sichos, Vol. 26, pp. 267f. See there for elaboration on the distinct supernal dynamics of mashpia and mekabel, represented in men and women respectively. It is for this reason that within the Jewish People, women have an advantage over men, as the women reveal more of the avodah that stems from a mekabel. This is clearly demonstrated by women not requiring as much encouragement as men when it comes to matters of Yiddishkeit, as their faith naturally shines brighter than in men. The same is true of their G‑d-fearing nature, and this expresses itself in the actual performance of mitzvos. (This is also the reason the women did not participate in the sin of the Golden Calf. See Likkutei Sichos, Vol. 8, pp. 316ff.).

See Likkutei Sichos, Vol. 26, ibid., and Vol. 14, p. 41; Vol. 17 p. 236; Vol. 20 p. 138, in regard to the paradoxical halachah that only men are bound by the mitzvah to have children. (See Mishneh Torah, Nashim, Hilchos Ishus, 15:2; Shulchan Aruch, Even HaEzer, 1:13.) Surely this is not because having children is not essential to the role of women in the world; on the contrary, it is only through the woman that a man can perform this mitzvah, and moreover, she is termed the “akeres habayis,” the mainstay of the home. Rather, the reason a man needs to have a mitzvah to obligate him to have children is because without a mitzvah, one could not rely on a man to engage in procreation. In contrast, women do not need a specific mitzvah to procreate, because they innately feel that their mission on earth is to raise generations of Jews and ensure Jewish continuity.

222.

Toras Menachem 5748, Vol. 1, pp. 227f.

223.

See Toras Menachem 5746, Vol. 3, pp. 520f.

224.

Igros Kodesh, Rebbe Rayatz, Vol. 8, p. 378. As with any study, review is important, yet one should never become stagnant in their learning. See ibid.; Igros Kodesh, Vol. 13, p. 75.

225.

See Igros Kodesh, Vol. 11, p. 158; Vol. 12, p. 319; Vol. 24, p. 120.

226.

See Igros Kodesh, Vol. 6, p. 355; Vol. 12, pp. 105f.

227.

This parallels the study of nigleh, where there are commonly tracks of study of “girsa” (quantity) and a time for “iyun” (in–depth study). (See Sukkah 28b.) Similarly, in the study of Chassidus, there should be regular times for both girsa and iyun. See Igros Kodesh, Vol. 4, pp. 95, 158; Vol. 5, p. 132; Vol. 6, p. 13.

For one example of a quicker pace of study: Halachah mandates that one should review the weekly parshah by saying the Scripture twice and the translation of Targum Onkelos once. Similarly, in the study of Chassidus, it is commendable to review the weekly portion of Torah Ohr and Likkutei Torah known as “the Chassidishe Parshah.” (See above, p. 112.) The Alter Rebbe once said that one must “live with the times,” meaning one should draw direction and inspiration from the weekly parshah. Similarly, one should also “live” with the Chassidishe Parshah.

228.

See Likkutei Sichos, Vol. 20, p. 176. These “fixed-times” should not only be fixed in time, but also in soul, so that they are immutable. See Likkutei Dibburim, Vol. 1, p. 7a.

See Hayom Yom, 5 Adar II: “The study of Torah, both nigleh and Chassidus, as well as the engagement in avodah are all integral to Chassidus. Not only is it unthinkable to claim that any one of these should override or be overridden by another, but on the contrary, they should support one another. As the Sages taught (Avos 2:5): “An unlearned person cannot be pious (‘a chassid’),” indicating that the study of nigleh is necessary. And “Who is pious? One who acts with kindness to his Creator,” indicating that the study of Chassidus is necessary. And the ultimate goal of study is actual practice.

229.

Sourced in Zohar III, 224a, see Tanya, Chapters 12, 17, 51. See also above, p. 93.

230.

Hayom Yom, 6 Teves. See also Maamarei Admur HaZakein, Inyanim, Vol. 1, p. 67.

231.

Torah Ohr, 76a. See also Toras Menachem, Vol. 4, p. 329. This process is also called tikkun hamiddos, the rectification of character traits.

232.

See Tzemach Tzedek, Kitzurim V’Haaros on Tanya, p. 92, regarding the transformative avodah which takes place when one reveals the ahavah mesuteres.

The Alter Rebbe once said that the entire purpose of Chassidus is to change one’s natural middos. See Likkutei Dibburim, Vol. 1, p. 56a. Also see at length HaTamim, Vol. 3, p. 66.

233.

See Hemshech 5666, pp. 129-130 (Kehot, 2010).

234.

See Hayom Yom, 16 Kislev. The importance of hisbonenus can be found in Yeshayahu 1:3 where the Jewish People are reproved for their disregard of G‑d: “Yisrael lo yeida, ami lo hisbonein,” “Israel does not know, My people does not consider.” See Maamarei Admur HaZakein, Inyanim, Vol. 1, p. 62.

235.

The story is told that once, when Rabbi Levi Yitzchak of Berditchev returned home from visiting the Maggid of Mezeritch, his father-in-law asked him what he had learned in Mezeritch. “I learned that G‑d exists,” he replied. “But even the gentile maid knows that!” exclaimed his father-in-law. “She says it,” he replied, “but I know it.”

236.

See also Toras Menachem Vol. 11, p. 71; Vol. 18, p. 25.

Each morning is a new day and these messages must be internalized anew. See also above, p. 204. This will be discussed more broadly in Volume Five of this series.

237.

See Hayom Yom, 17 Kislev: “Chassidus guides every individual, each according to their level, along the path through which they can draw near to holiness, enabling them to serve G‑d with their mind and heart.” The focus is on the individual, who is required to forge a private path of spiritual expression. There is no standard formula or uniform pattern for everyone to follow. A person must work to develop the powers of his own soul, tapping into its unique potentials.

238.

See Maamarei Admur HaZakein, Inyanim, Vol. 1, pp. 159ff.; Kuntres HaAvodah, Ch. 6. See also Sefer HaSichos 5750, Vol. 1, p. 262.

239.

See Kuntres HaTefillah, Ch. 6; Toras Menachem, Sefer HaMaamarim Melukat, Vol. 2, p. 377.

240.

The Chabad method of detailed hisbonenus was received by the Alter Rebbe directly from the Maggid of Mezeritch. Shaar HaYichud, Ch. 4.

241.

For example, if one were to choose to work on internalizing Achdus Hashem, one must first gain clarity in whatever maamarim they were studying on the topic.

242.

Igros Kodesh, Rebbe Rayatz, Vol. 3, pp. 525ff.; Vol. 8, pp. 198ff.; Hayom Yom, 20 Tammuz.

243.

Hayom Yom, 26 Tammuz.

244.

Hayom Yom, 23 Iyar.

245.

See for example Hayom Yom, 11 Shevat; Sefer HaSichos 5747, Vol. 2, p. 436; Sefer HaSichos 5751, Vol. 2, p. 662.

Aside from the study of Chassidus, giving tzedakah and immersing in a mikvah are also important preparations for proper prayer. (Likkutei Torah, Devarim, 43b.) Immersion in a mikvah brings taharas haguf (purity of body) and taharas hamachshavah (purity of mind). Of its significance is that immersion in the mikvah represents a complete bittul to the presence and Will of G‑d. Beyond purifying the body and soul, it also strengthens one’s emunah and invites G‑dliness to rest upon the person (hashra’as Elokus). Igros Kodesh, Vol. 9, pp. 252f. There is a saying of chassidim that mikvah for men is not obligatory but nevertheless leads to the highest levels of service. Additionally, married chassidim customarily put on a gartel, a black belt worn for prayer. The concept of girdling oneself for prayer has halachic sources as a special act of preparation for prayer.

246.

The knowledge of the greatness of G‑d and the lowliness of man is also a prerequisite for prayer. Shulchan Aruch, Orach Chaim, 98:1. See also Toras Menachem, Sefer HaMaamarim Melukat, Vol. 2, p. 376, and fn. 72.

Beyond the personal choices of study material, chassidim have the custom to study a chapter of Tanya before prayer; Sefer HaSichos 5749, Vol. 2, p. 412.

247.

True yearning for G‑d can only be quenched by learning Torah. Immediately after davening, one should fix a time to study. A primary goal of this study is that its lessons be applied in actual practice. Hence a person’s davening and learning should be reflected in how they conduct their business and other affairs thereafter.

248.

Likkutei Torah, Bamidbar, 70c. See Taanis 2a; Mishneh Torah, Ahavah, Hilchos Tefillah, 1:1: “The verse states (Shemos 23:25): ‘You shall serve G‑d, your G‑d.’ Tradition teaches us that this service is prayer, as it states (Devarim 11:13): ‘And serve Him with all your heart’ and our Sages said: ‘Which is the service of the heart? This is prayer.’”

249.

See Mishneh Torah, Ahavah, Hilchos Tefillah, 1:2.

250.

See above, pp. 178ff.

See Torah Ohr, 79d.

See for example Kuntres HaTefillah. Also see at length Rabbi Dr. J. I. Schochet, Deep Calling Unto Deep (Kehot). This concept is further elaborated in explanation of Vayikra 1:2. “A man who will bring, from among you, a sacrifice to G‑d.” Chassidus questions the order of the words in the verse, which seemingly should have been, “A man from among you who will bring a sacrifice to G‑d.” Why then does the Torah say, “A man who will bring from among you…,” implying that you are the sacrifice? The explanation given is that the word used in the verse is “yakriv,” which means “to bring an offering,” and shares an etymological root with the verb meaning “to draw near.” One may therefore interpret the verse thus: “A man who will offer,” i.e., if a person wants to draw near to G‑d, the offering must come “from you,” from one’s very core; this is the animal within, meaning to say, one must sacrifice their yetzer hara, which is a component of the animalistic soul. See for example Basi LeGani 5710, Ch. 2, Sefer HaMaamarim 5710, p. 114.

254.

See Sefer HaMaamarim 5709, pp. 28ff.

255.

Sefer HaBahir, sec. 46 (109); Rabbeinu Bachya on Vayikra, 1:9; Shaloh, 211b, et al.

256.

See Torah Ohr, 29b-d; When a sacrifice was brought on the Altar, it was consumed by two kinds of fire: A G‑dly fire that descended from Heaven and an earthly fire that was kindled by man. Similarly, our prayers should be kindled by the G‑dly fire in our souls, by the Divine flame that descends from Above. In addition, we should spark a mortal fire within our hearts by contemplating spiritual concepts that the animalistic soul can relate to. When we are successful in this, our animal souls will also draw closer to the Divine. Hemshech 5666, pp. 178ff. (Kehot, 2010).

257.

Importantly, contemplating upon the greatness of G‑d in preparation is the accepted halachah by all halachic authorities without any dispute in the matter. Igros Kodesh, Vol. 11, p. 230; Toras Menachem 5742, Vol. 1, p. 315.

258.

See for example Sefer HaMaamarim 5709, pp. 194-195.

See Hayom Yom, 26 Nissan, regarding the self-refinement that is an appropriate preparation for prayer. See also Toras Menachem, Vol. 16, p. 341.

259.

See for example Hemshech 5666, p. 190 (Kehot, 2010).

Rabbi Nissan Dovid Dubov, a rabbinic scholar, lecturer and author, is director of Chabad Lubavitch in Wimbledon, UK.

Rabbi Naftoli Hertz Pewzner is an instructor of Chassidic thought and practice at Rabbinical College of America in Morristown, NJ

7. Internalizing Chassidus

Learning Chassidus

Transformative Study

Chassidic Meditation

The Importance of Chassidic Prayer

Engaging One’s Inner Animal

More in this section

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Learning Chassidus

Transformative Study

Chassidic Meditation

The Importance of Chassidic Prayer

Engaging One’s Inner Animal

More in this section

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