## Likutei Moharan, Part II

###### Likutei Moharan, Part II 121:1:1
[Likutei Moharan, Part II 121:1:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/121:1:1)

הָיָה מְחַזֵּק אֶת אֲנָשָׁיו, שֶׁקָּבְלוּ לְפָנָיו בְּקֻבְלָנָא גְּדוֹלָה, עַל שֶׁהֵם רְחוֹקִים מִתְּפִלָּה מְאֹד וְקָשֶׁה עֲלֵיהֶם מְאֹד לְהִתְפַּלֵּל, וְהָיָה מְחַזֵּק אוֹתָם וּמְנַחֵם אוֹתָם בְּכַמָּה לְשׁוֹנוֹת, שֶׁלֹּא יִפְּלוּ בְּדַעְתֵּיהֶן בִּשְׁבִיל זֶה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Rebbe Nachman would encourage his followers who bemoaned to him that they were very far from prayer and that it was very hard for them to pray. He would encourage and console them in numerous ways so that they would not despair on account of this.


###### Likutei Moharan, Part II 121:1:2
[Likutei Moharan, Part II 121:1:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/121:1:2)

וְאָמַר, הֲלֹא אֵצֶל הַגֵּר שֶׁנִּתְגַּיֵּר, כַּמָּה זְכִיָּה הוּא אֶצְלוֹ כְּשֶׁזּוֹכֶה לֵידַע אֲמִירַת הַתֵּבוֹת לְבַד עַד "בָּרוּךְ שֶׁאָמַר", עַל־כֵּן רָאוּי לְאָדָם לְנַחֵם אֶת עַצְמוֹ וּלְשַׂמֵּחַ אֶת עַצְמוֹ עַל אֲשֶׁר עַל־כָּל־פָּנִים הוּא זוֹכֶה לוֹמַר הַתֵּבוֹת שֶׁל הַתְּפִלָּה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The Rebbe said: A convert considers it a great merit when he is worthy of knowing how to recite the words just till *Barukh Sh’amar* . One should therefore console himself and rejoice that he is at least privileged to recite the words of the [entire] service.


###### Likutei Moharan, Part II 121:1:3
[Likutei Moharan, Part II 121:1:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/121:1:3)

וְשָׁמַעְתִּי שֶׁהָיָה מְדַבֵּר עִם אִישׁ פָּשׁוּט אֶחָד מֵעִנְיַן תְּפִלָּה, שֶׁקָּשֶׁה מְאֹד לְהִתְפַּלֵּל, וְנָתַן לוֹ עֵצָה וְאָמַר לוֹ, שֶׁיַּחֲשֹׁב בְּלִבּוֹ, שֶׁאֵינוֹ צָרִיךְ לְהִתְפַּלֵּל כִּי־אִם עַד "בָּרוּךְ שֶׁאָמַר", כִּי אוּלַי הוּא צָרִיךְ בְּגִלְגּוּל זֶה לְתַקֵּן רַק חֵלֶק זֶה מֵהַתְּפִלָּה, כִּי אוּלַי בַּגִּלְגּוּל הָרִאשׁוֹן כְּבָר הִתְפַּלֵּל בְּכַוָּנָה שְׁאָר חֶלְקֵי הַתְּפִלָּה, רַק חֵלֶק זֶה עַד "בָּרוּךְ שֶׁאָמַר" הוּא צָרִיךְ עַכְשָׁו בְּגִלְגּוּל זֶה לְהִתְפַּלֵּל בְּכַוָּנָה, וְעַל־כֵּן יַכְנִיס כָּל כֹּחוֹ בָּזֶה הַמְּעַט לְהִתְפַּלֵּל בְּכַוָּנָה עַד "בָּרוּךְ שֶׁאָמַר". וְאַחַר־כָּךְ כְּשֶׁיַּגִּיעַ לְ"בָרוּךְ שֶׁאָמַר", יַחֲשֹׁב: אוּלַי צָרִיךְ לְתַקֵּן חֵלֶק זֶה, כְּגוֹן מִ"בָּרוּךְ שֶׁאָמַר" עַד "וַיְבָרֶךְ דָּוִד", וְיִתְפַּלֵּל עוֹד אוֹתוֹ הַחֵלֶק בְּכַוָּנָה, וְכֵן לְהַלָּן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
I also heard that he spoke about prayer with a certain ordinary person who had great difficulty praying. The Rebbe gave him advice and told him to think to himself that he needs to pray only till *Barukh Sh’amar,* since perhaps in this incarnation he has to rectify only this section of the service. It is possible that already in a previous incarnation he prayed the rest of the service with proper concentration, so that now, in this incarnation, all he has to pray with proper concentration is this section until *Barukh Sh’amar* . Consequently, he should invest all his energy into this modest amount, praying with proper concentration until *Barukh Sh’amar*. Then, afterwards, when he reaches *Barukh Sh’amar,* he should think that he may have to rectify from *Barukh Sh’amar* to *Va’yevarekh David* and so also recite that section with proper concentration, and so on.


###### Likutei Moharan, Part II 121:1:4
[Likutei Moharan, Part II 121:1:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/121:1:4)

וְהַכְּלָל – שֶׁלֹּא יְבַלְבֵּל דַּעְתּוֹ בַּתְּחִלָּה בְּכָל הַתְּפִלָּה, כִּי יִהְיֶה קָשֶׁה וְכָבֵד עָלָיו, רַק יִתְאַמֵּץ בְּכָל פַּעַם לוֹמַר מְעַט מְעַט בְּכַוָּנָה, כִּי מְעַט יְכוֹלִין לְהִתְפַּלֵּל בְּכַוָּנָה, וְאַחַר־כָּךְ עוֹד מְעַט וְכוּ' כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The rule is that a person should not frustrate himself at the outset [by thinking] about the entire service, because it will then be difficult and burdensome for him. Rather, each time he should determinedly recite just a little with proper concentration—because a small amount can be said with proper concentration—and then afterwards, a little more, etc.


###### Likutei Moharan, Part II 121:2:1
[Likutei Moharan, Part II 121:2:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/121:2:1)

גַּם כְּבָר מְבֹאָר, שֶׁבֶּאֱמֶת עַל־פִּי הָרֹב אֵין יְכוֹלִין לְהִתְפַּלֵּל כָּל הַתְּפִלָּה בְּכַוָּנָה, רַק מְעַט, כִּי כָל אֶחָד מִתְפַּלֵּל אֵיזֶה חֵלֶק מֵהַתְּפִלָּה לְפִי בְּחִינָתוֹ, כִּי אִית מָארֵי דְּיָדַיִן וּמָארֵי דְּרַגְלִין וְכוּ', כַּמְבֹאָר בְּמָקוֹם אַחֵר:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** Also, it has already been explained that, actually, most people cannot pray the entire service with proper concentration, only a small part of it. For each person recites some section of the service commensurate with his level. There are “masters of the hands,” and “masters of the feet,” as explained elsewhere.