Rebbe Nachman said that it is especially powerful to allow tears to flow during the Amidah. How does one come to tears? What thoughts should one have while davening to allow tears to flow in order to open The Gates?
-
Is this R' Nachman of Breslov? You might wish to clarify in the question.– msh210 ♦Commented Jun 20, 2012 at 5:43
-
1Rebbi Nachman also says to make sure to not try to force tears rather let them flow naturally or if they don't come to let it be.– Hacham GabrielCommented Aug 8, 2013 at 23:24
-
1לענין התבודדות ושיחה בינו לבין קונו ואמירת תהלים ותחינות ובקשות, טוב מאד כשזוכין לאמרם בלב שלם באמת, עד שיזכה לבכות לפני השם יתברך, כבן הבוכה לפני אביו. אבל אמר, שכשהאדם אומר תחנות ובקשות וחושב בלבו ומצפה שיבכה, זאת המחשבה אינה טובה, והיא מבלבלת גם כן את דעתו, כי מחמת זה אינו יכול לומר הבקשות בלב שלם בשלמות.– Hacham GabrielCommented Aug 21, 2013 at 16:10
Add a comment
|
3 Answers
I remember hearing a story about the six day war when the Kosel was recaptured by the Israeli army and some people went for the first time in years. There was a soldier there crying. His friend who was with him asked him why is he crying. He answered "Ani Boche Al Ze Sheaini Yodea Al Ma Livkot" I am crying since I do not know why to cry.
answered Jan 25, 2011 at 17:03
Remebering your Aveiros the Churban of Yerushlayim and the multipile other Churbonos the Multiple sick Children, with cancer and the like, trying to relate to The Scheinahs Tzar in Golus and all of Human suffering in General.
answered Jan 24, 2011 at 23:41
-
-
1But during sh'mone esre one should be concentrating on what he's saying, no? Or did you mean "your Aveiros" while saying "ki chatanu", "the Churban of Yerushlayim" while saying "uv'ne osah b'karov", "the multipile other Churbonos" while saying "r'e na v'onyenu", "the Multiple sick Children" while saying "l'chol makosenu", etc.?– msh210 ♦Commented Jun 20, 2012 at 5:46
I typically try to focus on the level of humility described in the Gemara (Masekhet Hullin 89A):
I bestowed greatness upon Abraham, yet he said to Me, "I am but dust and ashes"; upon Moses and Aaron, yet they said: "And we are nothing"; upon David, yet he said: "But I am a worm and no man".
If these giants of Jewish history were "dust and ashes", "nothing" or "[worms and not men]", how much less significant am I, in all of my puny mitzwot / 'aveirot, compared to these indescribably righteous figures? This typically brings me to/near tears and awakens in me a newfound love of HaShem for having given me the free gift of life.
