Prayer Keys

Prayers from our teacher, Rabbi Eliezer Berland shlit"a (may he live long and good days)

Zohar for Bar Mitzvah - The Bar Mitzvah of Rabbi Elazar son of Rashbi (Rabbi Shimon bar Yochai)

Prayers from Likutey Tefilot (Collected Prayers) regarding Tefillin

Lessons from our teacher, Rabbi Eliezer Berland shlit"a

The Bar Mitzvah of our Holy Rebbe (Rebbe Nachman)

The Bar Mitzvah of R' Nachman son of Moharanat (Rabbi Nathan)

The Bar Mitzvah of Moharanat's grandson

Bar Mitzvah is like a new creation - Likutey Halachot (Collected Laws)

The importance of Rabbeinu Tam Tefillin for young men

The Tikkun HaKlali (The General Rectification)

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PRAYERS FROM OUR TEACHER, THE HOLY TZADDIK

RABBI ELIEZER BERLAND SHLIT"A

An Awesome Prayer for a Bar Mitzvah Groom

Master of the World, Almighty One, merit me for the honor of the Bar Mitzvah to be surrounded by a wall of flaming fire day and night. Thus, may I merit to enter Gan Eden (Paradise) with my physical body, and to study Torah day and night without a single second of interruption. May I merit to be connected with Hashem Yitbarach day and night, without a second's break, and to fulfill the verse: "My soul clings to You; Your right hand supports me." Please Hashem, merit me for the honor of the Bar Mitzvah to see Hashem face to face day and night, and to see Eliyahu HaNavi (Elijah the Prophet) face to face day and night. May the verse be fulfilled in me: "The deep said, 'It is not in me,' and the sea said, 'It is not with me.'" May I merit, for the honor of the Bar Mitzvah, to be like those who descend to the sea and dive into the depths, and may I know how to draw from the sea precious stones, pearls, silver, and gold. May I merit to descend to the depths of the sea and extract from there all the fallen souls. May I merit to be like King David, peace be upon him, who dug the pits to extract all the souls from the lowest depths of Sheol (the abyss). May I merit to know the entire Choshen Mishpat (Jewish civil law) by heart, the entire Netivot HaMishpat by heart, and the entire Tokpo Kohen by heart. May Rebbe Nachman tie me in his sack very, very well, so that I never fall out of the Rebbe's sack. May I merit the thirteen attributes of mercy (Yud-Gimmel Chivarta d'Galgalta), as was said regarding Yosef HaTzaddik: "On the crown of the head of the one set apart from his brothers." May the second "Yud" of the World of the Garment (Olam HaMalbush) descend and shine within me, along with the point of the Center of the World. May I merit to see the light of Hashem day and night, and to see the Hidden Light (Ohr HaGanuz), the light of the seven days of creation. May the light of the seven days surround me day and night, and may the Hidden Light shine within me internally and externally—inner light and surrounding light. May I have no desire at all for any physical thing, Heaven forbid. And may I merit the verse: "And my heart is hollow within me."

Prayer for a Bar Mitzvah

Master of the World, from the day You carved out my soul from the hidden treasures on high, from the World of Akudim (Bound Lights), from the hidden storehouses, from the quarry of souls, from the Throne of Glory, and You brought my soul down to the world shining and radiant without any sin or blemish—yet I, through my many iniquities, have defiled it for thirteen years with all kinds of impurity and damaged it with every type of blemish. Now, I approach the day when I am about to receive a soul from the World of Atzilus (Emanation), a new and pure soul that has never yet been blemished. A soul through whose merit I can purify all the days and years in which I caused damage and was damaged. A soul that will illuminate for me all the days that passed in darkness, until I can elevate, through its merit, all thirteen years back to the source of their quarry, to rectify them at their root, and return them to their Father as they were at first.

Master of the World, full of mercy, on this holy and awesome day—a day that is like Yom Kippur (the Day of Atonement) in which all my sins are forgiven, and I rise to the level of Adam HaRishon (the first man) before the sin—a day on which no accuser has permission to prosecute me, and no Satan can hinder or stumble me. If I merit on this day to perform true Teshuvah (repentance), then my soul will shine more than Nofech, Sapir, and Yahalom (precious gems). I will merit to bind my soul before Your altar, of which it is said "Hashem Nissi" [Nofech, Sapir, Yahalom], and to ascend to the World of Akudim, like Yitzchak (Isaac) of whom it was said, "And he bound Yitzchak his son." May I be bound before Your Throne of Glory and subjugate all my desires, passions, and thoughts only to You and to Your holy and pure will—the One and Only in every type of unity, the Purest in every type of purity, and the Holiest in every type of holiness. May I merit on this holy and awesome day, when I reach the age of Mitzvot, to distract my mind from all worldly matters. Let no thought enter my mind that is not related to cleaving to You and loving You. May my thought be embraced and attached to You all day and all my life, especially on this holy and awesome day, until I merit through the power of this holy day to draw upon myself every kind of holiness, purity, attachment, and love for You for all times and all days. May all my days and hours be spent delighting only in the words of Your holy Torah and the pleasant sayings of Your awesome prayers. May I not miss a single word or letter of Your awesome prayers, and may I not stumble in any letter or word by failing to say it with awesome intention and immense attachment, until my soul merits, at the end of one hundred and twenty years, to return to You holy and pure to its hidden strength.

To Merit the Intellect of our Holy Rebbe

Master of the World, Almighty One, from whom no plan is withheld, merit me as I reach the age of 13 to attain the intellect [numerical value 350] of our holy and awesome Rebbe, and the voice of Serach [numerical value 508] daughter of Asher, who entered Gan Eden with her physical body. May my body shine with a precious light like the Urim V'Tumim: "Odem (45), Pitdah (98), Bareket (702), Nofech (130), Sapir (350), Yahalom (85), Leshem (370), Shevo (308), and Achlamah (90) = 3052; Tarshish, Shoham, and Yashfeh."

Please, Merciful Father (Av, 3), "With wisdom (75) a house (412) is built (67), and with understanding (471) it is established (536), and with knowledge (482) the rooms (262) are filled (87)." Please Hashem, Who is One (1), please Hashem, Merciful and Gracious, in the merit of Shimshon (Samson, 696) = 3052, of whom it is said, "For Hashem G-d is a sun and a shield," who protected his generation like the sun. Merit me to know the Shas (Talmud), Likutey Moharan, Likutey Halachot, and Sippurey Ma'asiyos (The Tales of Rebbe Nachman)—all with proficiency and depth, word for word, as it is written: "Fortunate is he who comes here with his learning in his hand" [Pesachim].

To Guard the Eyes and the New Soul

Master of the World, Almighty One, merit me to pour out my heart like water before You. From the day of the Bar Mitzvah, may I merit to guard my eyes with ultimate protection, and never again open my eyes in the street, Heaven forbid. Through this, may I merit to guard the new soul You have given me, which is a soul of fire with four wings of fire. May I merit to guard this soul with all vigilance, and through this, may I merit a soul ascent (Aliyat Neshamah) every single night. May I merit what is written in Yechezkel (Ezekiel): "The heavens were opened and I saw visions of G-d." May I merit from this day forward to study with immense and wonderful passion. May all my desire be only to meditate on the holy Torah day and night. May I no longer be interested in any foolish matters, and may I never again utter any unrefined word from my mouth. May I only merit to speak holy and pure words always, like our holy and awesome Rebbe.

To Guard the Eyes, Learn with Passion, and Finish the Shas

Master of the World, help me from now on to guard my eyes completely. Every time before I go out into the street, let me say the verse: "Behold, their angels (Erelam) cry outside; the angels of peace weep bitterly."

Let me know faithfully that with every single sight in which I stumble, all the angels, Seraphim, Erelim, and Chashmalim that I create through every single letter of Torah and prayer are burned. From now on, let me begin to study with great passion and very, very immense desire.

Please, Merciful and Gracious One, merit me to finish the Shas (Talmud) every single year, and to study the Daf Yomi (daily folio) every day. At the very least, let me finish the Shas before my wedding, and by my Bar Mitzvah, the entire Shas of Mishnayos. By finishing the Shas, may I merit to complete all my 243 (Ramag) limbs, until I receive as a gift the protection over an additional 5 limbs, like Avraham Avinu (Abraham our Father).

Please, Merciful and Gracious One, merit me to prepare for my Bar Mitzvah from this day forward. Let every single day be in my eyes from now on like Yom Kippur, as it is written regarding Yaakov Avinu (Jacob our Father), "And they were in his eyes like a few days," which the Arugat HaBosem explains to mean that every day was for him like Yom Kippur, of which it is said, "Days were formed, and He has one among them."

To Be the Best Student and Understand the Learning

Master of the World, I am approaching the age of Mitzvot, and on ... (date) I will be a Bar Mitzvah. Please, Merciful, Gracious, and Almighty One, from whom no plan is withheld—act according to the greatness of Your kindness and the intensity of Your infinite mercy. From this day forward, let me be the best student in the Talmud Torah (school). Let me understand all the Gemaras and topics with Rashi and Tosafot perfectly. Let me know everything with proficiency and depth by heart, forward and backward. Even if they wake me in the middle of my sleep, let me know all the topics, Gemaras, Rashi, and Tosafot by heart.

Please, Merciful and Gracious One, Mighty over all mighty ones, Victorious over all victors—act according to Your infinite mercy and kindness. Open my mind and heart to know and understand the entire Shas, with all the Gemaras, Rashi, Tosafot, and all their commentators. Let me know the entire Rambam, Tur, and Shulchan Aruch with all their commentators and armor-bearers in the blink of an eye. Amen.

To Merit Inclusion in the Souls of Israel and the Lights of the Leviathan

Master of the World, may Your mercy roll over Your attributes. Merit me, upon reaching my Bar Mitzvah, to be included in all the souls of Israel (541) in the month (312) of Kislev (116) = 969. Through this, may I merit the lights of the Leviathan (496) and to be proficient (112) in the Chumash (361) = 969. By meriting the lights of the Leviathan (496), may I merit clear (213) Halacha (60) = 969. Through this, may I merit guarding of the eyes. And through this, may I merit by the virtue of my Bar Mitzvah to be included in Rabbeinu (270) Nachman (148) son of (52) Simcha (353) son of (52) Faiga (94) = 969.

To Merit Doing One Hour of Hisbodedus Every Day

Master of the World, Almighty One, from whom no plan is withheld, upon my reaching Bar Mitzvah, merit me to do one hour of Hisbodedus (personal prayer) every day for holiness, purity, and guarding of the eyes, so that I never again see any strange girl, Heaven forbid, nor any strange woman, Heaven forbid. "Ah, Lord Hashem! Behold, You have made the heavens and the earth by Your great power and outstretched arm; there is nothing too hard for You."

Merit me, in the merit of the hour of Hisbodedus, to be like the Blind Beggar who saw nothing of this world, and like the Deaf Beggar who heard nothing of this world, and like the Beggar with the Speech Impediment who never spoke any idle chatter in his life, and like the Beggar with the Twisted Neck who always twisted his neck not to see anything of this world and never uttered any breath regarding worldly matters, and like the Hunchback Beggar who studies Torah day and night and never straightened his back, and like the Beggar Without Hands who can shoot all ten arrows and promised that we would be like him—who has ten types of charity and ten types of wisdom, and can enter ten walls of water which the winds hold up, and he has ten types of melody (Niggunim) to return the spirit of life to the soul. And to be like the Beggar Without Legs who, with the dance in his feet, will bring Mashiach ben Yosef and Mashiach ben David, as it is written: "Come, look from the top of Amanah"—the melody of Emunah (faith).

Merit me, in the merit of the hour of Hisbodedus, to penetrate through the ten walls, to return the spirit of life to the soul, to shoot all ten types of arrows, and to merit ten types of charity and ten types of wisdom. May I emerge from all kinds of falsehood, for "He who speaks lies shall not be established before my eyes." May I merit every single second to hear the Ten Commandments, especially the commandment "I am Hashem your G-d," from which all the spirit of life comes—which is the commandment "I (81) am Hashem (26) your G-d (66) who (501) brought you out (531) from the land (331) of Egypt (380) from the house (452) of bondage (126)" = 2495.

Please, Merciful and Gracious One, in the merit that I will merit to hear all the Ten Commandments every moment and second, merit me that there shall be impregnated within me the souls of Avraham (243), Yitzchak (208), Yaakov (182), Moshe (345), Aharon (256), Yosef (156), David (14), Sarah (505), Rivka (307), Rachel (238), and Leah (36) = 2495.

To Be a Tzaddik

Master of the World, Almighty One, from whom no plan is withheld, merit me upon reaching the age of 13 to be a Tzaddik in the blink (305) of an eye (130) = 435. In the merit of the Tzaddik (209) Yesod (80) Olam (146) [The Tzaddik, Foundation of the World] = 435. Rebbe Nachman son of Simcha son of Faiga. And in the merit of Eliyahu HaNavi (Elijah the Prophet), remembered for good, a man (311) appointed (194) over (100) all (50) good (423) tidings (914) = 1992. And may the verses be fulfilled in us: "And I will betroth you to Me forever; and I will betroth you to Me in righteousness and in justice, in kindness and in mercy. And I will betroth (931) you to Me (40) in faith (104) and you shall know (490) [et, 401] Hashem (26)" = 1992.

Zohar for Bar Mitzvah

The Bar Mitzvah of Rabbi Elazar son of Rashbi

Rabbi Elazar said: Until thirteen years, a person's involvement is with that Nefesh Chaya (living animal soul). From thirteen years and upward, if he desires to be righteous, they give him that holy, supernal soul (Neshamah) which is carved from the King's Throne of Glory. Rabbi Yehuda said: This is the reason we learned about the thirteen attributes of mercy in the Baraita of Rabbi Elazar.

[Hebrew explanation of the Zohar:] Rabbi Elazar said: Until 13 years, a person's business is with that animalistic living soul. From 13 years and up, if he wants to be a Tzaddik, they give him that holy upper soul, which was quarried from the King's Throne of Glory. Rabbi Yehuda said: This is the reason we learned about the 13 attributes of mercy in the Baraita of Rabbi Elazar.

Rabbi Shimon bar Yochai invited the masters of the Baraita to eat at the great feast he made for them. He covered the whole house with precious vessels. He seated the Rabbis on this side and himself on that side, and he was very joyful.

[Hebrew explanation:] Rabbi Shimon bar Yochai invited the masters of the Baraita to eat at the great feast he made for them, and covered his whole house with expensive vessels, and seated the sages on this side and himself on that side, and was in great joy.

They said to him: What is the joy of the Master on this day more than other days? He said to them: On this day, a holy, supernal soul descended, with the four wings of the Chayah (holy creature), to Rabbi Elazar my son. In this celebration, I shall have complete joy.

[Hebrew explanation:] They said to him: What is the joy of our master on this day more than other days? He said to them: On this day a holy upper soul descended, in the four wings of the Chayah, to Rabbi Elazar my son, and in this meal I will have complete joy.

He seated Rabbi Elazar his son next to him. He said: Sit, my son, sit, for today you are holy, and you are in the lot of the holy ones. Rabbi Shimon said one word, and fire surrounded the house. The Rabbis went out; they saw smoke rising from the house all that day.

[Hebrew explanation:] He seated Rabbi Elazar his son next to him, and said: Sit my son, sit, for on this day you are holy, and you are in the lot of the holy ones. Rabbi Shimon said one thing, and fire surrounded the house. The sages went out and saw smoke rising from the house all that day.

Rabbi Yossi son of Rabbi Shimon son of Lakonya came and found the Rabbis wondering and standing in the marketplace. He said to them: What is this? They said to him: See this smoke from the fire above; it is because today they are crowning Rabbi Elazar with a holy crown. And the Rabbis saw the four wings of the eagle descending in the fire, surrounding him and Rabbi Shimon his father. Rabbi Yossi sat there until the fire departed.

[Hebrew explanation:] Rabbi Yossi son of Rabbi Shimon son of Lakonya came and found the sages wondering and standing in the marketplace. He said to them: What is it? They said to him: See this smoke from the fire above, this is because they are crowning Rabbi Elazar today with a holy crown. And the sages saw four wings of the eagle descending in the fire, surrounding him and Rabbi Shimon his father. Rabbi Yossi sat there until the fire went away.

They sat there for three days and labored in the Torah before him. They did not leave a secret of the Mishnah that Rabbi Shimon did not teach them. They said about Rabbi Shimon that a rainbow was never seen in his days, for he himself was the sign in the world. [Meaning his merit protected the world and they did not need the rainbow].

Zohar Chadash 10

A COLLECTION OF PRAYERS FROM THE HOLY BOOK 'LIKUTEY TEFILOT'

And merit us in Your mercy to fulfill the Mitzvah of Tefillin properly with all its details, nuances, intentions, and the 613 Mitzvot dependent upon it, with a good heart, great joy, and immense awe and love. Help us so that I never distract my mind from the Tefillin. May I merit that the light of Your face shines upon me through the holiness of the holy Mitzvah of Tefillin. May the verse be fulfilled in me: "And all the peoples of the earth shall see that the name of Hashem is called upon you, and they shall be afraid of you." May I merit that the light of the holy Chashmal be drawn upon me through the holy straps of the Tefillin. Through this, may I merit true and complete faith always. May I merit to be truly connected and attached to You through the binding of the Tefillin on my head and arm. Merit me to always draw upon myself the holiness of the light of the holy Tefillin, and to always receive a new intellect and a new soul from the Light of the Face.

Prayer 35

And merit me in Your many mercies to fulfill the Mitzvah of Tefillin properly in all its details, nuances, intentions, and the 613 Mitzvot dependent upon it. May I merit to put on every day kosher and holy Tefillin from a worthy scribe and a true Tzaddik. May they be written with great holiness and immense, awesome intention as is proper—to intend during the writing of the Tefillin, their preparation, the writing of the parchments, the making of the boxes and straps, and their sewing with sinews. May everything be done in the best and most appropriate way according to the laws of the holy Torah. May my Tefillin always be kosher in all their legal details and exceptionally beautiful in ultimate grace and beauty, and holy with ultimate holiness. May I merit to put on the Tefillin of Rashi and the Tefillin of Rabbeinu Tam every single day. May I merit to place them in their proper position on the head and on the arm with great joy and very, very immense gladness, with great and awesome intention, and with great awakening in great joy. Until I merit that a great and immense holiness be drawn upon me through the putting on of the very, very holy and awesome Tefillin. May the holiness of the Tefillin be drawn upon me from their supernal root in Your supernal holiness, until I merit true and great attachment to You through the Mitzvah of Tefillin. May I never distract my mind from the Tefillin, and may I not speak any idle chatter while I am crowned with the Tefillin, which are the crowns of the Supernal King, the girding of the supernal armor. May I merit to be adorned with the crown of the diadem of the beauty of the holy Tefillin with great and immense dread and awe, with a good heart and great joy and gladness, in a way that I merit to fulfill the Mitzvah of Tefillin in proper perfection according to Your good will, until I merit to be attached to You, Blessed One, always through the holiness of the awesome Tefillin.

Our Father in Heaven, Who has compassion on the poor, have compassion on us, and help us and grace us with the holiness of the Tefillin. Just as You merited us and gave us this great Mitzvah through Moshe Your servant, so may You grace us and merit us in Your mercy to fulfill this Mitzvah of Tefillin in truth and great perfection. May we merit to be attached to You always, and let our sins not cause a separation, Heaven forbid, between us and You. For You are the G-d of forgiveness, and in Your many mercies, merit us to return to You in true and complete Teshuvah. May we merit to be truly ashamed before You always for our very transgressions and sins against You, Blessed One. In Your great kindness, forgive us for all our iniquities, sins, and transgressions that we have sinned, erred, and transgressed before You from the day we were upon the earth until this day. Rectify in Your mercy all the blemishes we have caused to Your Great Name. Until we merit to always draw upon ourselves the holiness of the Tefillin in truth, until we merit to be attached to You always with a wonderful and immense attachment, with longing, desire, will, craving, and great true love for You according to Your good will. As it is written: "My soul faints for Your salvation; I hope in Your word. My flesh and my heart fail; but G-d is the strength of my heart and my portion forever. One thing I have asked of Hashem, that will I seek: that I may dwell in the house of Hashem all the days of my life, to behold the beauty of Hashem and to visit His temple."

Rock of the Worlds, help me, redeem me, and grace me; save me and rescue me; in the light of Your face, give me life and sustain me. Merit me that the holiness of the holy Tefillin be drawn upon me from their supernal root. May I merit to sharpen my intellect in the holy Torah always. May I merit every single day, through the putting on of Tefillin, to attain new mentalities (Mochin) and a new recognition in the perception of Your G-dliness and the knowledge of Your exaltedness, Blessed and Exalted be Your Name forever and for all eternity. Draw upon me a great shame before You always, and may Your awe be upon my face—this being the shame—so that I do not sin from now and forever. Shine upon me with the light of Your face, and may my face shine with great holiness through the light of the holy shame that You will draw upon me in Your great mercy and kindness, until all who see me will be ashamed and startled before me, and a great shame and awe will fall upon them from my presence, through the holiness of the light of the Tefillin that You will draw upon me in Your mercy. May they gain great knowledge and a new holy recognition, awe, and great shame, through the holiness of the Light of the Face that You will draw upon me in Your great compassion. And may the verse be fulfilled in me: "And all the peoples of the earth shall see that the name of Hashem is called upon you, and they shall be afraid of you."

Prayer 38

And merit us to fulfill the Mitzvah of Tefillin in perfection as is proper in all its details, nuances, intentions, and the 613 Mitzvot dependent upon it, with great joy and very immense gladness. Influence and shine upon us the light of the holy Tefillin and straps from their supernal root, in a way that we merit to rectify the blemish of all thefts, the blemish of all desire for money, and every kind of blemish of the knowledge and the mind, which is the sum of the holy Torah. May we merit to rectify everything through the holiness of the mentalities (Mochin) and the holiness of the surplus of the mentalities that will be drawn upon us through the holiness of the holy and awesome Tefillin and straps, which You will merit us to fulfill in perfection with joy according to Your good will. Guard us from all kinds of evil thoughts, from all kinds of bad ruminations, and from every kind of blemish of the mind. May we merit to study Torah in purity, with clear, refined, and correct thoughts, without any mixture of waste or clouding of the mind at all. Bring us our righteous Mashiach, and send us Eliyahu HaNavi quickly to bring us good tidings. From the mouths of lions, rescue us, and make fathers rejoice over children, quickly in our days, Amen, so may it be Your will.

Prayers 68-69

And merit us to fulfill the Mitzvah of Tefillin properly in all its details, nuances, intentions, and the 613 Mitzvot dependent upon it, with a good heart and great joy, as is fitting to rejoice and be very glad when we merit to be adorned with the crown of the beauty of the very holy and awesome Tefillin, which are the crowns of the King. In the merit of the holiness of the seven heads of the two holy "Shins" on the Tefillin—which are the "Shin" of three heads and the "Shin" of four heads—may we merit to draw upon ourselves the holiness of Moshe-Mashiach, who is the true Shepherd of Israel who is comprised of all the Seven Shepherds. In their merit and power—the merit of Moshe Rabbeinu, peace be upon him, and all the Seven Shepherds, and in the merit of all the true Tzaddikim—may we merit to break and nullify the desire for immorality from us, to break the seal of the Klipah (husk of evil), and to rectify with all kinds of rectifications the seal of holiness. Seal us for true life, O King who desires life, for Your sake, G-d of Life. Redeemer from death and ransomer from the pit, save us from the pit of destruction. Save us, please, in Your many mercies from the lowest depths of Sheol. Ransom us from the brazenness of evil desires, and especially from the evil brazenness of the desire for immorality. Ransom Your people from the brazen ones, Your flock from the hand of the shearers; perform a wonder for us for life.

Prayer 5, Part Two

And merit us to fulfill the Mitzvah of Tefillin in perfection, in great holiness and purity, in awe and love, in joy and with a good heart. Until there shall be drawn upon us, through the glory of the holy and awesome Tefillin, the holiness of the mentalities (Mochin) from their root from the "Head House," which fills the houses of the holy Tefillin with holy mentalities in wisdom, understanding, knowledge, and in all craftsmanship.

Prayer 33, Part Two

LESSONS FROM OUR TEACHER, THE HOLY TZADDIK

RABBI ELIEZER BERLAND SHLIT"A

Regarding 'Bar Mitzvah' Matters

From a lesson on 5 Shevat 5757 (1997)

King David says that on the day of the Bar Mitzvah it is said, "I have begotten you this day; ask of Me and I will give nations as your inheritance and the ends of the earth as your possession. You shall break them with a rod of iron; you shall dash them in pieces like a potter's vessel." On the day of the Bar Mitzvah, the holy Zohar says, only then does a person receive his soul (Neshamah). The Neshamah is received only on the day of the Bar Mitzvah. Until now, the Zohar says, the child was in the aspect of a Nefesh Chaya (living soul)—"Let the earth bring forth a living soul." Hashem said, "Let the earth bring forth a living soul," and with this He drew vitality to all the animals, to all the nations, to all the peoples of the world. Until age 13, the soul that is within the child is in the aspect of a Nefesh Chaya; it is not yet the Divine Soul (Nefesh Elokit). The Zohar Chadash on Parashat Bereshit says that the child receives the Divine Soul on the day he completes 13 years. Then he receives the Divine Soul, the soul carved from beneath the Throne of Glory—that soul of which it is said, "He who blows, blows from within Himself." The child receives this soul only at age 13—the same soul that Hashem blew into Adam HaRishon, who saw from one end of the world to the other, whose height was from one end of the world to the other, and whose body walked from one end of the world to the other. He filled all the Sefiros (Divine emanations), such that his body rose from the World of Yetzirah (Formation), his Nefesh from the World of Beriah (Creation), and his Ruach from the World of Atzilus (Emanation). This Neshamah that Hashem blew into Adam HaRishon was the Supernal Radiance (Zihara Ila'ah). With this Neshamah, he knew all the secrets—"The heavens were opened and I saw visions of G-d." He saw visions of G-d. The child receives this Neshamah at age 13. But until age 13, the verse is fulfilled in him: "Let the earth bring forth a living soul"—the soul of a sheep, the soul of all kinds of animals. A pure animal—a good child who listens to his father and mother, keeps Shabbat, and practices Mitzvot, but it is all in the aspect of a Nefesh Chaya.

The holy Zohar asks: If we say that a child until age 13 only had a Nefesh Chaya—the same soul of which it is said "Let the earth bring forth a living soul," which is not yet a Divine Soul but rather this living soul is shared by all animals, he has a soul like all animals which is the power of movement—the Zohar says the "moving soul" is just the power to move—then why do animals not speak like the child until age 13? The holy Zohar asks: If it is exactly the same soul, then just as a person speaks—from age two he begins to speak—then the animal should also begin to speak and speak all the days of its life, since we said the soul of the child until age 13 is no more than a Nefesh Chaya, not yet the Divine Soul he receives at 13? The Zohar Chadash on Parashat Bereshit gives three answers to this matter. The first answer is that man, whom Hashem formed—"And Hashem G-d formed man from the dust of the ground"—and it is written "Let the earth bring forth a living soul," so the animals were formed from thicker dust. Man was created from thinner dust; He formed him from thinner, more refined dust. The formation was thinner and more delicate, while with the animals the formation was thicker. Therefore they are so physical (gashmi) that because they are so physical, the Zohar says, they do not have the power of speech. This is what the Zohar says as the first answer. The second answer the holy Zohar says is that they cannot lift their head upward. If the head is always bent down, then there is no power of speech. In order for there to be a power of speech, a person needs to lift his head a bit. The third answer the holy Zohar says is: Why do animals lack the power of speech? Because they do not lift their heads to the heavens. Our holy Rebbe says in Sefer HaMiddot (The Book of Traits) that one must lift his head to the heavens every time. In Likutey Moharan, the Rebbe says that as soon as morning comes, one should lift his head to the heavens. Since animals do not lift their heads to the heavens, they do not see the heavens. For the firmament is similar to the Throne of Glory, and from there the power of speech is taken. Since they do not lift their heads to the heavens, the holy Zohar says they do not have the power of speech. These are the words of R' Chiyya.

Then the holy Zohar asks: It is understandable that Hashem formed animals from thick dust and thus they became more physical, and it is also understandable that it is hard for them to lift their heads, but what is the matter with looking at the heavens? What does looking at the heavens have to do with this? The holy Zohar says that looking at the heavens is a very great matter. All the power of a person's speech depends on looking at the heavens, as it is written regarding Daniel: "And his windows were open in his upper chamber toward Jerusalem." Daniel opened the windows during his prayer toward the heavens, toward Jerusalem. A synagogue must have windows; they open twelve windows in it corresponding to the 4 directions, 3 windows for each direction. A person should live in a house that has windows and always pray facing a window open to the heavens, so that he can see the heavens. The Zohar asks: What is the matter with looking at the heavens? The holy Zohar says there is proof from Daniel. When Nebuchadnezzar dreamed the dream that he was going to become an animal—for after Nebuchadnezzar destroyed the Holy Temple, Hashem wanted to show the whole world that the one who destroys the Temple [is nothing]—just as He showed with Titus, that for seven years a gnat pecked at him until it became as large as a bird. So Hashem decreed upon Nebuchadnezzar to be an animal for 7 years, because he did the act of an animal, so he had to turn into an animal. Nebuchadnezzar asked Daniel: What should be done? How can one be saved from this awesome decree of turning into an animal? Daniel said to him: "And redeem your sin with charity." Try to ransom the awesome sin you committed with charity. Start distributing charity to the poor of Israel, the refugees of Israel, the remnants of Israel who came from the Land of Israel to Babylon, wandering the streets naked and lacking everything, gathering all kinds of food scraps and bread crusts from the trash. Open the storehouses for them and feed and give them drink from all the best. Immediately, Nebuchadnezzar gave an order to open all the storehouses, and every day the palace courtyard was filled with thousands upon thousands, tens of thousands upon tens of thousands of poor, oppressed Jews who came to break their hunger. This continued for twelve months. At the end of twelve months, one day Nebuchadnezzar goes up to the palace roof for a stroll. Meanwhile, he had already forgotten the whole dream, forgotten the whole matter of opening the storehouses for the poor of Israel. He hears awesome screams from the courtyard of the poor, oppressed people crying out, hungry for bread. He says: What are these screams I hear? They told him: You are the one who said to distribute food to them; these are the screams of all of them waiting for food, a long line, they no longer have the strength to wait, some are already collapsing—these are the screams you hear. He said: What? My precious treasures that I looted from all the nations of the world, from all parts of the world—my lovely treasures I shall distribute to the poor of Israel? Immediately he gave an order to close the storehouses. The Holy Tanakh (Bible) tells us in Daniel: "While the word was yet in the king's mouth"—he had not yet finished his words—and he turned into an animal. He was thrown into some field, onto some mountain. For 7 years he wandered the mountains in the form of an ox. Until after 7 years, after the awesome decree was already sweetened, the Holy Tanakh says: "I lifted up my eyes to heaven." I raised my eyes to the heavens. As an animal, as an ox, suddenly after 7 years he got a feeling, an idea to lift his head to the heavens. The moment he lifted his head to the heavens, the Tanakh says, immediately the human form (Tzelem Adam) returned to him. Immediately he returned to being a human being. Immediately he returned to the royal palace and received the kingdom back. And Evil-Merodach, his son who dared to rule in his place for 7 years, he put in prison for life. And the Gemara says in Shabbat page 150b: So that he would not have any reward for having such awesome suffering for 7 years—he could still ask for reward for this awesome suffering—what did Hashem do so that he would have no reward for this suffering? He let him ride on a lion, and the bridle and reins of the lion were a giant serpent snake. They were the bridle and reins that he tied to the lion's head. With this snake, which served as both bridle and reins, he galloped on the lion before the eyes of the whole world until the end of his days. This was his reward after he turned into an animal, so that Heaven forbid he would have no reward for the suffering caused to him due to turning into an animal. So the holy Zohar says that the moment a person lifts his eyes to the heavens, his intellect (Da'as) returns to him. The Da'as returned to him. A person lifts his head to the heavens, and the Da'as returns to him. Every time a person sees that his Da'as suddenly disappears or his memory weakens, he should immediately lift his head to the heavens, for the heavens correspond to the Throne of Glory, and immediately his Da'as returns to him. ...

So at that same Bar Mitzvah, the Zohar continues to tell us about the awesome Bar Mitzvah, that awesome things occurred in the house of Rabbi Shimon bar Yochai on the day of the Bar Mitzvah of his son Rabbi Elazar. On the day of his son Rabbi Elazar's Bar Mitzvah, there was a very large feast, a special event. He notified all the Tannaim (Sages of the Mishnah) to come on such-and-such a day at such-and-such an hour before noon. Then they began the wonderful, special feast. In honor of the feast, he covered the whole house with expensive carpets, the whole house with precious vessels. All the Tannaim arrived and sat down. They asked Rabbi Shimon bar Yochai: What is the meaning of this feast? On what basis did you invite us? Rabbi Shimon bar Yochai said to them: Today they are crowning my son Rabbi Elazar; they are crowning him with a holy crown. For on the day of the Bar Mitzvah, they crown the Bar Mitzvah boy, the Bar Mitzvah groom—they crown him with a crown of fire. If we were worthy, we would see a crown of fire right now. If we were worthy, we would see a crown of fire on every holy and pure Bar Mitzvah groom. Rabbi Shimon said to all the holy Tannaim: Know that in a little while you will see how they crown Rabbi Elazar with a crown of fire. Rabbi Shimon bar Yochai said a word, and the whole house was filled with fire. The sages, the holy Tannaim, went out in great alarm and fear; fire had taken hold of the whole house. After they stood outside for a little while, they saw that the house was not burning. They understood that this was a fire from above, fire that descended from on high in honor of the Bar Mitzvah of Rabbi Elazar son of Rabbi Shimon. So they sat and waited for several hours, and during that time the whole house was full of fire. They saw how a giant eagle of fire with wings of fire descended and surrounded the whole house. The Zohar Chadash says: Wings of fire surround the whole house from the four sides. Four wings of fire surround the house. This was the holy soul (Neshamah) that now descended on the day of the Bar Mitzvah to rest upon the son, Rabbi Elazar. For on the day of the Bar Mitzvah, the holy youth receives a soul of fire, a soul with four wings of fire! This is what the Ari (Rabbi Isaac Luria) says in Sha'ar HaGilgulim (The Gate of Reincarnations): that every single person, if he had not sinned, would have a soul with wings. For truly the soul of a person comes with wings; it has wings. The true Tzaddik merits to ascend with these wings; he merits to ascend to the supernal chambers, to hidden and secret chambers. For the holy and pure Tzaddikim who merit to ascend to the chambers of Rabbi Shimon bar Yochai, the chambers of Rabbi Akiva... like the holy Ari, who told his students that every Shabbat during his sleep, sometimes he ascends to the chamber of Rabbi Shimon, sometimes to the chamber of Rabbi Akiva, sometimes to the chamber of Rabbi Meir, and he hears new insights (Chiddushim). Sometimes they heard him murmuring in the middle of his sleep: "What I just murmured—if I lived seventy years without interruption and said words of Torah without interruption, I would not have time to tell you the insights that were just revealed to me during the hour I just slept now on Shabbat." So the Ari, as soon as he ascends to heaven, the angel Shuriel immediately greets him and says to him: Which chamber do you want to enter? The chamber of Rabbi Shimon? The chamber of Rabbi Akiva? The chamber of Rabbi Meir? And so the Ari says in Sha'ar HaGilgulim: Every single person, if he had not damaged the wings of his soul, if he had not damaged his soul which he receives on the day of the Bar Mitzvah—he receives a soul with wings with which he can ascend during sleep, to ascend and hover in upper worlds, in upper chambers, in the chambers of holy Tannaim, and even to hear Torah from the mouth of Hashem Yitbarach Himself. So while the students of Rabbi Elazar and Rabbi Shimon bar Yochai and all the holy Tannaim are standing and seeing this awesome spectacle, this wonderful sight, how a bereaved soul of fire descends from the heights of heaven and surrounds the house with four wings of fire. For the soul is much larger than the body; only a small part of the soul enters the body. Only a tiny part enters the body—"Remove your shoe from your foot." The body is only like a shoe to the soul. And not a shoe for the foot, nor a shoe for the toe—a shoe for the tip of the toe. Only something from the tip of the toe of the foot of the soul can enter the body. But then the soul itself is a surrounding light (Ohr Makif). For Chayah and Yechidah (the highest levels of the soul) have no vessels; the Chayah and Yechidah of the soul have no vessels. They surround the body with a precious light, with a flaming fire. If a person merited and had holy eyes, he would see how he is surrounded by a flaming fire of Chayah and Yechidah, of wings of fire. All this the holy Tannaim merited to see with their own eyes until slowly the fire subsided. The holy soul penetrated into the body of Rabbi Elazar son of Rabbi Shimon; it entered into his body. Now, at this moment, without any doubt, a soul of fire penetrates him. Now he is refined and pure; he has no blemish yet. All blemishes are forgiven on the day of the Bar Mitzvah, and a soul of fire with four wings of fire penetrates him now. If he merits to guard this wonderful soul, this pure soul—if he merits to guard the holiness and purity, the guarding of the eyes... and now the war begins. Until now, he was just a child, a "living soul" (Nefesh Chaya) literally, an animal soul literally. He was a good sheep, listening to father, listening to mother, doing what they told him and more than they told him, studying well, he already innovated insights, but it was not yet with the Divine Soul. It was not yet with the Divine Soul. He received the Divine Soul today at sunset. He received the Divine Soul today at sunset—a soul carved from the Throne of Glory, a soul with flames of fire, a soul that is all fire, all wings of fire. And of course, the moment such a soul enters the body, the "Ba'al Davar" (the Adversary/Satan) does not remain silent. Now a new war begins that the Bar Mitzvah youth did not know at all. Until now, he knew a childish Evil Inclination (Yetzer Hara)—the kind that squints here and squints there, steals a bit here and steals a bit there—but that was not yet the Yetzer Hara. The Yetzer Hara only begins to come after age 13. One must prepare for this war. One should not wait for the enemy to invade the country and destroy the whole country, and suddenly at age 17-18 everything is ruined, everything is destroyed. Rebbe Nachman will remember exactly what happened with me, how I went through listening to the Yetzer Hara from age 13 to age 18. Rather, now, while the enemy is still standing outside at the gates of the country, the enemy is planning how to enter the holy country, into this holy soul. The Yetzer Hara does not remain silent for a single moment. According to the greatness of the soul, so is the greatness of the Yetzer Hara. For if a larger soul penetrates a child, then a larger Yetzer Hara lies in wait for him. If a larger flaming fire penetrates him—a flaming fire of holiness—then corresponding to this, a flaming fire of the Sitra Achra (the Other Side/Evil) begins to surround him from every side, trying to penetrate into the Holy of Holies within the heart and within the mind.

From a lesson on Tu B'Shevat 5759 (1999)

Rabbi Yisrael of Villednik brings in 'She'erit Yisrael' that all the sorrow of a person is that they give him the day of the Bar Mitzvah—the wonderful day he becomes a Bar Mitzvah—when they give him a gift. At that time there is no Yetzer Hara, and he wants to do Teshuvah for everything he sinned from age 3. Every child at age 3 already has awesome blemishes; at age 5 he is literally full of blemishes, Hashem have mercy. He doesn't know what passed over him. At age 5, 6, 7, every child is already full of awesome blemishes, especially if he has bad friends, then Hashem have mercy. If he is by himself he is a bit ashamed, but if he has bad friends, then they literally make him sin with the most awesome sins already at age 5, 6, 7. So they give him now age 13. Rabbi Yisrael of Villednik says: An age where he is now refined, there is no Yetzer Hara, one day of settled mind (Yishuv HaDa'as). But what happens? Rabbi Yisrael of Villednik says: What happens is what the Mishnah says, "One who throws from a public domain to a public domain through a private domain." What happens is that he is simply thrown. He is thrown into the day of the Bar Mitzvah; he doesn't know what is happening with him. There are now uncles, aunts, gifts, Mazal Tovs. He doesn't even know what is happening with him at all. From so much confusion, he does not utilize this day. For the Adversary knows very well that on the day of the Bar Mitzvah one can do Teshuvah for all sins, that on the day of the Bar Mitzvah one receives a new soul, the Divine Soul, as the holy Zohar says—a soul woven from the Throne of Glory. So the day of the Bar Mitzvah arrives; this is the day a person can do Teshuvah. He can do Teshuvah. Uncles, aunts, Mazal Tovs confuse him; he doesn't know at all what is happening with him. One must prepare for the day of the Bar Mitzvah a month before, two months before, so that the child keeps his head—that now he can emerge from all the evil spirits that clung to him at age 3 and 5. And if he did not do Teshuvah, Rabbi Yisrael of Villednik says, then he is simply thrown from a public domain to a public domain through a private domain. The day of the Bar Mitzvah is a private domain (Reshut HaYachid). He is now in the private domain—this is the Singularity of the World (Yichido shel Olam). But he is thrown there like one throws an object from a public domain and it passes through a private domain; it didn't rest at all. Rabbi Akiva says "caught is as if it rested," but it didn't rest at all. He didn't stop at all from his crazy race that he already started at age 3 and 5—running, jumping, acting wild—these are all not good things. This is all a stormy wind, a great cloud, a flashing fire. This accompanies him all his life. Just as at age 3 and 5 he jumped like a goat without stopping—the word 'Bereshit' (In the beginning) can be read as 'Bara Tayish' (He created a goat)—so he truly brings out the 'Bara Tayish'. 'Bereshit' means 'Bara Tayish'—this is the Binding (Akedah). So he thinks this is literal, 'Bara Tayish'; he is a goat at age 3, and he remains a goat at age 120, jumping and dancing like a goat without a settled mind, not knowing why he is dancing or why he is happy. He is just a stormy wind, a great cloud, a flashing fire. So Rabbi Yisrael of Villednik says: Since a person does not utilize this wonderful day, he did not utilize the Bar Mitzvah... everyone has already passed this wonderful day. A boy reaches one day of the Bar Mitzvah, two days—they need to prepare him a bit. So what can he already absorb after he has been in a race for 10 years since age 3, in a race of flashing fire and stormy wind? So can he now for 24 hours suddenly catch his mind, to do Teshuvah exactly, to erase all the past, to burn all the evil spirits that clung to him? So Rabbi Yisrael of Villednik says: If he truly did not catch this wonderful day, he did not stop on that day from the crazy race that started for him at age 3 and 5 after evil desires and bad traits, then he is simply thrown from a public domain to the new public domain that continues after 13 years. He once again finds himself in the public domain, within awesome desires, within bad traits, within the stormy wind, within the flashing fire. He wants everything anew; all the desires burn in him, everything burns in him. And if it doesn't burn in him, then he is a great cloud; he is in such a depression, not trying to wake up, not trying to know that there is Hashem, that now Hashem accompanies him and Hashem goes with him. Rather, he is like the Children of Israel in Parashat Beshalach: after they already crossed the Red Sea and saw the ten plagues and clouds of glory accompanying them, suddenly at the end of the Parasha they ask, "Is Hashem among us or not?" Is Hashem even with us? Does He even go with us? Does He even think about us and care about us? What is this like? Like a father who put the child on his shoulders and suddenly the child forgets where he is at all. Passersby go by and he asks: Have you seen my father? You know, my father completely forgot about me; he doesn't need me at all. And he is on the father's shoulders! It's so good on the shoulders, so pleasant, he already forgot that he is even on his father's shoulders. He thought he was traveling in some vehicle, maybe it's an iron pillar that belongs to him, or that his father is his slave. He doesn't realize it's his father. So the father says: Immediately he threw him to the dogs. Immediately "Amalek came." He started to scream: Father! Father! Ah, now you know there is a father. A person is so well off, just eating dates and fruit all day, just as everyone has a mother until 120, she runs after him with the banana and the cream. He doesn't even know there is Hashem in the world. He even asks: Is Hashem with us? Where is Hashem? He doesn't see at all that he is with Hashem 24 hours. So the day of the Bar Mitzvah arrives, Rabbi Yisrael of Villednik says, and that is the moment a person needs to catch himself, to take and read the Letter of the Ramban, to take and read all kinds of books, to break his pride, to break his stormy wind, to break his flashing fire.

From a lesson on 21 Kislev 5767 (2006)

... that Rashbi showed at the Bar Mitzvah of his son, he showed everyone how fire... because the moment a person becomes a Bar Mitzvah, fire descends upon him. For three days he is surrounded by fire. Therefore, for three days a Bar Mitzvah boy is forbidden to speak, because he is surrounded by fire. And at his Bar Mitzvah, Rabbi Chaim Vital received the soul of Elazar ben Arach, because every child at the age of Bar Mitzvah receives some soul of a Tanna (Sage). Therefore, they must bring him to the Tzaddikim, bring him to the Kotel (Western Wall), because at the Bar Mitzvah he receives the soul of a Tanna. Even Rabbi Chaim Vital at age 13 already received the soul of a Tanna. And everyone receives one, even Esau. It is written in Sha'ar HaPesukim that everyone receives a new soul, even Esau. At the age of Bar Mitzvah, he must receive a new soul; the only question is what he does the next day. So it brings in Sha'ar HaPesukim that everyone, even if he were to be the greatest wicked person—the child born from the greatest wicked person—when he reaches age 13, he must receive a completely new soul. It doesn't matter, it doesn't matter who it is, who it will be. It is written here in Sefer HaLikutim, Parashat Shemot. He says that the moment a person becomes a Bar Mitzvah, the Yetzer Hara is simply terrified. When a person receives such a holy soul at the Bar Mitzvah—and it doesn't matter who it is—the only question is if they guard him after the Bar Mitzvah. If they guard his eyes, help him guard his eyes, then at age 13 and one day, a person is only with the Yetzer Tov (Good Inclination). The moment a person is born, he is born with the Yetzer Hara; the inclination of man's heart is evil from his youth. The baby wants to conquer the whole world, grab the whole world, only sweets and candies, and exploit his father and mother. That is the intellect of a baby; he has no sense to honor father and mother, only thinks how to get as much as possible out of them. But on that day he becomes a Bar Mitzvah—"On the night of the fourteenth we search for leaven"—on that day the Yetzer Hara flees from him out of great fear. The Yetzer Hara flees from him; it simply goes out terrified of him and is humbled.

And it is written "And Esau went to the field," that Esau flees. When Yaakov comes to receive the blessings, Esau against his will flees to the field. And when a person becomes a Bar Mitzvah, he immediately receives all the blessings in the world. On the day of the Bar Mitzvah, one receives all the blessings in the world, and it is forbidden to speak any word that day. The soul is already hovering at age 13 and one day; the soul hovers and a person must guard it. And this soul that hovers over him guards him from every sin; it prepares him and guards him so that he can... it wants to enter within him. Since the Tannaim are looking for souls to enter within them, the Tannaim want to perform Mitzvot. It is written "Avraham Avraham," "Moshe Moshe," "Yaakov Yaakov"—Tzaddikim are looking. Moshe is looking for someone to be impregnated in; Yaakov tries to look for someone to be impregnated in; Avraham—the Tzaddikim are looking for someone to be impregnated in, to continue their Mitzvot. For Avraham, the man of kindness, looks for whoever does kindness to be impregnated in him. So in everyone there is the soul that wants to be impregnated in him. In every child, from 12 years and one day, the soul hovers over him, surrounds him, and wants to enter him. It wants to enter him, and then the soul enters him. As it is written in the Zohar Part II, it brings here the Zohar from the Ramak (Rabbi Moshe Cordovero) that it is written "I have begotten you this day"—this is said about the Bar Mitzvah. This is a new birth, as if today he was born. When he was born a natural birth, the Yetzer Hara—the inclination of man's heart is evil from his youth. Now the Yetzer Tov is born. The Yetzer Tov is a soul of a Tanna, a soul from the World of Atzilus that wants to enter him.

It is written here on page 90, here on page 98, here in the glosses of the Zohar, and this is what is written "I have begotten you this day." When a person reaches age 3, they do the Chalaka (first haircut) for him, then he receives the Divine Nefesh. At age 7 he receives the Ruach. At age 13 he receives the Neshamah. When they do the Chalaka, the Divine Nefesh enters him, so they cover him completely. So if at age 3 they cover him, at the Bar Mitzvah they certainly must cover him. All the more so—at age 3 he doesn't have the Yetzer Hara yet; the Yetzer Hara is not yet active. It is within him but not yet active, so they cover him. So when a person becomes a Bar Mitzvah, they must cover him for three days, cover him with a Tallit so that he sees nothing, so that he sees nothing. So when he becomes a Bar Mitzvah he receives the Neshamah. At age 13 he receives the Neshamah. The Ruach he receives at age 7. The Divine Nefesh he receives at age 3. And by 13 he has already merited Nefesh, Ruach, and Neshamah. When the child becomes 13, they must already prepare him a month or two before with guarding of the eyes, with holiness of the Brit (covenant), to speak with him clearly—that he should be holy. Now you are going to receive the soul of a Tanna, just as Rabbi Chaim Vital received the soul of Elazar ben Arach. So now you are going to receive a soul at age 13, and this soul surrounds you and protects you, and we would see fire, we would even see fire surrounding him, because the soul is fire. From 13 and onward he merits a soul from Atzilus. So he receives a soul; all this is written here in the gloss 'Shavivey Nogah' on page 98, in Shavivey Nogah of the Ramak. When the baby becomes 13, the child becomes 13, he already receives a soul from the World of Atzilus, and this is a soul with wings. The souls from the World of Atzilus are souls with wings, with which he can ascend and ascend, ascend and ascend. Suddenly a person feels that he is hovering, that he is ascending, because now he received the wings. For every day new wings grow for a person. If he merits, then he ascends with the wings; he ascends higher and higher, he hovers in the worlds, he wanders in the worlds with these wings. Therefore the Rebbe at age 13 already knew all the perceptions of G-dliness, all the perceptions in the world. Rabbi Baruch of Medzhybizh asked the Rebbe: Did you reach the level of the Maggid? Yes! To this level? Yes! To the level of the Baal Shem Tov? Yes! When was this? At age 13. This was already at age 13; it was already an old thing. Well, then he threw him down from all the levels, so the Rebbe's mother descended from the upper world and caught him, and the Rebbe's mother saved him. They calculate that she had already passed away; she passed away even before the Rebbe arrived in Breslov. From 13 and onward he merits a soul from Atzilus, so he already merits a soul from Atzilus, and about this it is said "You are children," and about this the Ramak concludes: and then he is called a son. "I have begotten you this day," "You are My son, I have begotten you this day"—this is said about the day of the Bar Mitzvah. And then he is called a son to the Holy One, Blessed be He. When the child becomes a Bar Mitzvah, he becomes a son to the Holy One, Blessed be He; the soul of a Tanna enters him, and everyone must prepare for this awesome day. Rabbi ... z"l always used to say that a Bar Mitzvah is greater than a wedding, greater than all days, because then one receives the soul. How one prepares the child for the Bar Mitzvah, that is how it goes afterward; it goes all through life how they prepare him for the Bar Mitzvah. With dread, with awe, with fear—you are receiving a new soul. The child is attentive to everything said to him; they just need to speak with him. He is attentive to every word, he is attentive to every word. He is waiting for them to tell him what a Bar Mitzvah is. People get an awakening, but there is no one to continue it, no one to guard them. Everything needs guarding in this world. Even if a person takes the child to Uman, afterward he needs guarding. If he has no guarding, is that what the Rebbe intended? When the Rebbe was alive, there was no immodesty in the streets; everyone went covered from head to toe. He wasn't talking about these generations, where the Satan walks openly. Since the generation of the Flood, children need guarding. So from age 13 he is already called a son to the Holy One, Blessed be He, and if they guard the child, then he will be one of the Tannaim, he will be one of the Tannaim.

The Bar Mitzvah of our Holy Rebbe

Afterward he grew more, and when he became a Bar Mitzvah, his uncle, the holy Rabbi, our teacher Ephraim, of blessed memory, the head of the rabbinical court of the holy community of Sudilkov, called him and said to him the verse (Psalms 2:7): "I have begotten you this day." (For this is said about the day a person becomes a Bar Mitzvah, as brought in the books [see Rashi there, Zohar Chadash 10]). He said to him a few words of Mussar (ethics), and it was very precious in his eyes: "As one who finds great spoil." Afterward he entered the Chuppah (wedding canopy), and immediately upon his exit from the Chuppah he was very enthusiastic and longed very much for the service of Hashem Yitbarach, and he entered the service of Hashem from day to day.

Shivchey HaRan 3

The Bar Mitzvah of R' Nachman son of Moharanat

With the help of Hashem Yitbarach, Tuesday, Parashat Re'eh 5600 (1840), Berdichev:

... My beloved son Nachman, may he live. I received your greeting and had great Nachas (joy) that you wrote yourself, especially since you were not well. Praised be Hashem who helped you. Today you must begin to put on Tefillin; you are entirely newly born. For the sake of Hashem Yitbarach, remember well what begins here. Throw away all the foolishness that was until now, and make yourself a new heart for good. If Hashem wills, from Uman I will write you more with the help of Hashem Yitbarach. I will tell my son Rabbi Itzik, may he live, to send you the Tefillin boxes.

Be healthy and happy. Say Tehillim (Psalms) every day, and desire to learn, and everything will be right with the help of Hashem Yitbarach ... Nathan of Breslov.

Alim L'Terufah 295

The Bar Mitzvah of Moharanat's Grandson

And it is good to thank Hashem who has helped me thus far to bring your son, may he live, to Mitzvot, to begin putting on Tefillin. May the Master of Mercy open his heart in His Torah and place His love and awe in his heart, etc., for that is the main thing.

Alim L'Terufah 351

Bar Mitzvah is Like a New Creation

And this is the aspect of the descent that precedes the ascent, and the descent is the purpose of the ascent. For when a person ascends from level to level, this is an aspect of a new creation. For he is truly renewed in the aspect of "Your youth is renewed like the eagle," and he becomes a literally new creation in the aspect of "I have begotten you this day," which is said about a person when he becomes a Bar Mitzvah or at any time when he sanctifies and purifies himself and takes upon himself the yoke of His service more, for then it is said about the person "I have begotten you this day." For he becomes a literally new creation. Therefore, before he merits this—to ascend from level to level so that he becomes a new creation—before this there must be a descent which is the purpose of the ascent. For the descent is the aspect of the contraction (Tzimtzum) that must be before the creation, as mentioned. And this is the aspect of "Tzaddikim, their beginning is suffering and their end is tranquility," for the suffering comes from the contraction that precedes the creation. And this is the aspect of all the preventions and delays that a person has before he merits to perform some Mitzvah or holy thing. For in every holy thing worlds are created, as is known. Therefore there must be a contraction beforehand. And this is the aspect of the preventions that precede the holy thing, as mentioned.

And this is the aspect of "The son of David (Mashiach) does not come except through distraction of the mind (Hesach HaDa'as)." Distraction of the mind is the aspect of the departure of the light, for the main light is the intellect (Da'as) as brought elsewhere. For when Mashiach comes, then the aspect of the renewal of the world will begin, as if the world were then created anew. For the main aspect of the creation of the world in its rectified state will only be then. Therefore there must be a contraction beforehand. And this is the aspect of distraction of the mind, the aspect of contraction which is the departure of the light, as mentioned. And as soon as they reach the ultimate contraction, the aspect of distraction of the mind, immediately Mashiach will come in the aspect of "When He sees that power is gone, and there is none shut up or left, etc." That is, the aspect of the ultimate contraction. And then immediately the creation will begin anew, and Mashiach will come quickly in our days. Amen.

Likutey Halachot - Mincha Prayer, Halacha 4

Rabbeinu Tam Tefillin for Young Men

He said: "I would like to introduce to the world that on the day of the Bar Mitzvah, the Bar Mitzvah boy should put on two pairs of Tefillin—Rashi and Rabbeinu Tam." [Yiddish:] "I would have wanted to bring in that when one becomes a Bar Mitzvah, one should immediately put on two pairs of Tefillin."

Siach Sarfey Kodesh 2, 29

Rabbi Nachman, known as Rabbi Nashke Tulchiner z"l, told that when one of our people had a son who reached the age of Mitzvot, his uncle Rabbi Michle son of Rabbi Yitzchak z"l would arouse him and inspire him toward the putting on of Tefillin. He would say to him: Be careful with the holiness of the Tefillin not to speak while wearing them except only words of Torah and prayer. And if you are careful in this, I bless you that you will merit length of days and years and fear of Heaven. Rabbi Nachman himself was therefore very careful with the holiness of the Tefillin and would not speak any idle chatter with them, and when he needed to speak some mundane word, he would first remove the Tefillin.

Siach Sarfey Kodesh 6, 87

THE TIKKUN HAKLALI

Behold, I bind myself, by saying these ten psalms, to all the true Tzaddikim in our generation, and to all the true Tzaddikim who dwell in the dust, the holy ones who are in the earth, and especially to the true and holy Tzaddik, the Tzaddik Yesod Olam (Tzaddik, the Foundation of the World), the flowing stream, the source of wisdom, joy, and faith, our Rebbe Nachman son of Simcha son of Faiga. May his merit protect us and all of Israel, Amen.

Come, let us sing to Hashem; let us shout for joy to the Rock of our salvation. Let us come before His presence with thanksgiving; let us shout for joy to Him with psalms. For Hashem is a great G-d, and a great King above all gods.

Behold, I prepare my mouth to thank, praise, and laud my Creator for the sake of the unification of the Holy One, Blessed be He, and His Shechinah (Divine Presence), in awe and love, through that Hidden and Concealed One, in the name of all Israel.

Psalm 16
1. A Michtam of David. Guard me, O G-d, for I have taken refuge in You. 2. You have said to Hashem: "You are my Lord; I have no good but You." 3. As for the holy ones who are in the earth, they are the noble ones in whom is all my delight. 4. May the sorrows of those who hasten after another god be multiplied; I will not pour out their drink offerings of blood, nor take their names upon my lips. 5. Hashem is the portion of my inheritance and of my cup; You maintain my lot. 6. The lines have fallen for me in pleasant places; yes, I have a goodly heritage. 7. I will bless Hashem who has given me counsel; my heart also instructs me in the night seasons. 8. I have set Hashem always before me; because He is at my right hand, I shall not be moved. 9. Therefore my heart is glad, and my glory rejoices; my flesh also shall dwell in safety. 10. For You will not abandon my soul to Sheol; neither will You suffer Your godly one to see the pit. 11. You will show me the path of life; in Your presence is fullness of joy; at Your right hand are pleasures forevermore.

Psalm 32
1. Of David. A Maskil. Fortunate is he whose transgression is forgiven, whose sin is covered. 2. Fortunate is the man to whom Hashem does not impute iniquity, and in whose spirit there is no guile. 3. When I kept silence, my bones wore away through my groaning all the day long. 4. For day and night Your hand was heavy upon me; my moisture was turned into the drought of summer. Selah. 5. I acknowledged my sin to You, and my iniquity I have not hidden. I said: "I will confess my transgressions to Hashem"; and You forgave the iniquity of my sin. Selah. 6. For this let every godly one pray to You in a time when You may be found; surely in the floods of great waters they shall not reach him. 7. You are my hiding place; You shall preserve me from trouble; You shall compass me about with songs of deliverance. Selah. 8. I will instruct you and teach you in the way which you shall go; I will guide you with my eye. 9. Be not as the horse, or as the mule, which have no understanding; whose mouth must be held in with bit and bridle, lest they come near to you. 10. Many are the sorrows of the wicked; but he who trusts in Hashem, mercy shall compass him about. 11. Be glad in Hashem, and rejoice, you righteous; and shout for joy, all you who are upright in heart.

Psalm 41
1. For the Leader. A Psalm of David. 2. Fortunate is he who considers the poor; Hashem will deliver him in the day of evil. 3. Hashem will preserve him, and keep him alive; and he shall be blessed upon the earth; and You will not deliver him to the will of his enemies. 4. Hashem will strengthen him upon the bed of languishing; You will turn all his bed in his sickness. 5. I said: "Hashem, be merciful to me; heal my soul; for I have sinned against You." 6. My enemies speak evil of me: "When shall he die, and his name perish?" 7. And if he comes to see me, he speaks vanity; his heart gathers iniquity to itself; when he goes abroad, he tells it. 8. All who hate me whisper together against me; against me do they devise my hurt. 9. "An evil thing," they say, "is poured out into him; and now that he lies down, he shall rise up no more." 10. Yes, my own familiar friend, in whom I trusted, who ate of my bread, has lifted up his heel against me. 11. But You, O Hashem, be merciful to me, and raise me up, that I may requite them. 12. By this I know that You favor me, because my enemy does not triumph over me. 13. And as for me, You uphold me in my integrity, and set me before Your face forever. 14. Blessed be Hashem, the G-d of Israel, from everlasting to everlasting. Amen, and Amen.

Psalm 42
1. For the Leader. A Maskil of the sons of Korah. 2. As the hart pants after the water brooks, so pants my soul after You, O G-d. 3. My soul thirsts for G-d, for the living G-d; when shall I come and appear before G-d? 4. My tears have been my food day and night, while they continually say to me: "Where is your G-d?" 5. When I remember these things, I pour out my soul within me; for I used to go with the multitude, I went with them to the house of G-d, with the voice of joy and praise, a multitude keeping holyday. 6. Why are you cast down, O my soul? And why are you disquieted within me? Hope in G-d; for I shall yet praise Him for the help of His countenance. 7. O my G-d, my soul is cast down within me; therefore I remember You from the land of Jordan, and of the Hermons, from the hill Mizar. 8. Deep calls to deep at the noise of Your waterspouts; all Your waves and Your billows have gone over me. 9. Yet Hashem will command His lovingkindness in the daytime, and in the night His song shall be with me, a prayer to the G-d of my life. 10. I will say to G-d my rock: "Why have You forgotten me? Why do I go mourning because of the oppression of the enemy?" 11. As with a sword in my bones, my enemies reproach me; while they say daily to me: "Where is your G-d?" 12. Why are you cast down, O my soul? And why are you disquieted within me? Hope in G-d; for I shall yet praise Him, who is the health of my countenance, and my G-d.

Psalm 59
1. For the Leader. Al-tashcheth. A Michtam of David; when Saul sent, and they watched the house to kill him. 2. Deliver me from my enemies, O my G-d; defend me from those who rise up against me. 3. Deliver me from the workers of iniquity, and save me from bloody men. 4. For, behold, they lie in wait for my soul; the mighty are gathered against me; not for my transgression, nor for my sin, O Hashem. 5. They run and prepare themselves without my fault; awake to help me, and behold. 6. You therefore, O Hashem G-d of hosts, the G-d of Israel, awake to visit all the nations; be not merciful to any wicked transgressors. Selah. 7. They return at evening; they make a noise like a dog, and go round about the city. 8. Behold, they belch out with their mouth; swords are in their lips; for "who," they say, "does hear?" 9. But You, O Hashem, shall laugh at them; You shall have all the nations in derision. 10. Because of his strength will I wait upon You; for G-d is my defense. 11. The G-d of my mercy shall prevent me; G-d shall let me see my desire upon my enemies. 12. Slay them not, lest my people forget; scatter them by Your power; and bring them down, O Lord our shield. 13. For the sin of their mouth and the words of their lips let them even be taken in their pride; and for cursing and lying which they speak. 14. Consume them in wrath, consume them, that they may not be; and let them know that G-d rules in Jacob to the ends of the earth. Selah. 15. And at evening let them return; and let them make a noise like a dog, and go round about the city. 16. Let them wander up and down for food, and grudge if they be not satisfied. 17. But I will sing of Your power; yes, I will sing aloud of Your mercy in the morning; for You have been my defense and refuge in the day of my trouble. 18. To You, O my strength, will I sing; for G-d is my defense, and the G-d of my mercy.

Psalm 77
1. For the Leader; on Jeduthun. A Psalm of Asaph. 2. I will cry to G-d with my voice, even to G-d with my voice; and He will give ear to me. 3. In the day of my trouble I sought the Lord; my sore ran in the night, and ceased not; my soul refused to be comforted. 4. I remembered G-d, and was troubled; I complained, and my spirit was overwhelmed. Selah. 5. You hold my eyes waking; I am so troubled that I cannot speak. 6. I have considered the days of old, the years of ancient times. 7. I call to remembrance my song in the night; I commune with my own heart; and my spirit made diligent search. 8. Will the Lord cast off forever? And will He be favorable no more? 9. Is His mercy clean gone forever? Does His promise fail forevermore? 10. Has G-d forgotten to be gracious? Has He in anger shut up His tender mercies? Selah. 11. And I said: "This is my infirmity; but I will remember the years of the right hand of the Most High." 12. I will remember the works of Hashem; surely I will remember Your wonders of old. 13. I will meditate also of all Your work, and talk of Your doings. 14. Your way, O G-d, is in the sanctuary; who is so great a G-d as our G-d? 15. You are the G-d who does wonders; You have declared Your strength among the people. 16. You have with Your arm redeemed Your people, the sons of Jacob and Joseph. Selah. 17. The waters saw You, O G-d, the waters saw You; they were afraid; the depths also were troubled. 18. The clouds poured out water; the skies sent out a sound; Your arrows also went abroad. 19. The voice of Your thunder was in the heaven; the lightnings lightened the world; the earth trembled and shook. 20. Your way is in the sea, and Your path in the great waters, and Your footsteps are not known. 21. You led Your people like a flock by the hand of Moses and Aaron.

Psalm 90
1. A Prayer of Moses the man of G-d. Lord, You have been our dwelling place in all generations. 2. Before the mountains were brought forth, or ever You had formed the earth and the world, even from everlasting to everlasting, You are G-d. 3. You turn man to destruction; and say: "Return, you children of men." 4. For a thousand years in Your sight are but as yesterday when it is past, and as a watch in the night. 5. You carry them away as with a flood; they are as a sleep; in the morning they are like grass which grows up. 6. In the morning it flourishes, and grows up; in the evening it is cut down, and withers. 7. For we are consumed by Your anger, and by Your wrath are we troubled. 8. You have set our iniquities before You, our secret sins in the light of Your countenance. 9. For all our days are passed away in Your wrath; we spend our years as a tale that is told. 10. The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labor and sorrow; for it is soon cut off, and we fly away. 11. Who knows the power of Your anger? Even according to Your fear, so is Your wrath. 12. So teach us to number our days, that we may apply our hearts to wisdom. 13. Return, O Hashem, how long? And let it repent You concerning Your servants. 14. O satisfy us early with Your mercy; that we may rejoice and be glad all our days. 15. Make us glad according to the days wherein You have afflicted us, and the years wherein we have seen evil. 16. Let Your work appear to Your servants, and Your glory to their children. 17. And let the beauty of Hashem our G-d be upon us; and establish the work of our hands upon us; yes, the work of our hands establish it.

Psalm 105
1. O give thanks to Hashem; call upon His name; make known His deeds among the people. 2. Sing to Him, sing psalms to Him; talk of all His wondrous works. 3. Glory in His holy name; let the heart of those who seek Hashem rejoice. 4. Seek Hashem, and His strength; seek His face evermore. 5. Remember His marvelous works that He has done; His wonders, and the judgments of His mouth; 6. O you seed of Abraham His servant, you children of Jacob His chosen. 7. He is Hashem our G-d; His judgments are in all the earth. 8. He has remembered His covenant forever, the word which He commanded to a thousand generations. 9. Which covenant He made with Abraham, and His oath to Isaac; 10. And confirmed the same to Jacob for a law, and to Israel for an everlasting covenant: 11. Saying: "To you will I give the land of Canaan, the lot of your inheritance"; 12. When they were but a few men in number; yes, very few, and strangers in it. 13. When they went from one nation to another, from one kingdom to another people; 14. He suffered no man to do them wrong; yes, He reproved kings for their sakes; 15. Saying: "Touch not My anointed, and do My prophets no harm." 16. Moreover He called for a famine upon the land; He broke the whole staff of bread. 17. He sent a man before them, even Joseph, who was sold for a servant: 18. Whose feet they hurt with fetters; he was laid in iron: 19. Until the time that his word came; the word of Hashem tried him. 20. The king sent and loosed him; even the ruler of the people, and let him go free. 21. He made him lord of his house, and ruler of all his substance: 22. To bind his princes at his pleasure; and teach his senators wisdom. 23. Israel also came into Egypt; and Jacob sojourned in the land of Ham. 24. And He increased His people greatly; and made them stronger than their enemies. 25. He turned their heart to hate His people, to deal subtilely with His servants. 26. He sent Moses His servant; and Aaron whom He had chosen. 27. They showed His signs among them, and wonders in the land of Ham. 28. He sent darkness, and made it dark; and they rebelled not against His word. 29. He turned their waters into blood, and slew their fish. 30. Their land brought forth frogs in abundance, in the chambers of their kings. 31. He spoke, and there came divers sorts of flies, and lice in all their coasts. 32. He gave them hail for rain, and flaming fire in their land. 33. He smote their vines also and their fig trees; and broke the trees of their coasts. 34. He spoke, and the locusts came, and caterpillars, and that without number, 35. And did eat up all the herbs in their land, and devoured the fruit of their ground. 36. He smote also all the firstborn in their land, the chief of all their strength. 37. He brought them forth also with silver and gold; and there was not one feeble person among their tribes. 38. Egypt was glad when they departed; for the fear of them fell upon them. 39. He spread a cloud for a covering; and fire to give light in the night. 40. The people asked, and He brought quails, and satisfied them with the bread of heaven. 41. He opened the rock, and the waters gushed out; they ran in the dry places like a river. 42. For He remembered His holy promise, and Abraham His servant. 43. And He brought forth His people with joy, and His chosen with gladness: 44. And gave them the lands of the heathen; and they inherited the labor of the people; 45. That they might observe His statutes, and keep His laws. Hallelujah.

Psalm 137
1. By the rivers of Babylon, there we sat down, yes, we wept, when we remembered Zion. 2. We hanged our harps upon the willows in the midst thereof. 3. For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying: "Sing us one of the songs of Zion." 4. How shall we sing Hashem's song in a strange land? 5. If I forget you, O Jerusalem, let my right hand forget her cunning. 6. If I do not remember you, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy. 7. Remember, O Hashem, the children of Edom in the day of Jerusalem; who said: "Raze it, raze it, even to the foundation thereof." 8. O daughter of Babylon, who are to be destroyed; fortunate shall he be, who rewards you as you have served us. 9. Fortunate shall he be, who takes and dashes your little ones against the stones.

Psalm 150
1. Hallelujah. Praise G-d in His sanctuary; praise Him in the firmament of His power. 2. Praise Him for His mighty acts; praise Him according to His excellent greatness. 3. Praise Him with the sound of the trumpet; praise Him with the psaltery and harp. 4. Praise Him with the timbrel and dance; praise Him with stringed instruments and organs. 5. Praise Him upon the loud cymbals; praise Him upon the high sounding cymbals. 6. Let everything that has breath praise Hashem. Hallelujah.

Oh that the salvation of Israel were come out of Zion! When Hashem brings back the captivity of His people, Jacob shall rejoice, and Israel shall be glad. But the salvation of the righteous is of Hashem; He is their strength in the time of trouble. And Hashem shall help them, and deliver them; He shall deliver them from the wicked, and save them, because they trust in Him.