Friday, March 15, 2024

Parshat Pekudey - The Mishkan's Supernatural Power

 BH


The Torah invests greatly in detailing the Mishkan/Holy Temple’s construction and significance. What was the purpose of the Holy Temple? It serves as an interface beacon between us and Hashem.

This world, composed of physical matter, is our makom—our place. Hashem is the root and source of everything, also referred to as the Makom, meaning the Place. Logically, when Hashem created us, our goal became to connect from this physical realm to Him. However, this connection isn’t easy. Throughout history, Jews have attempted, often unsuccessfully, to bridge this gap.

Consider the golden calf incident: Jews, expected to connect to Hashem after receiving the Torah at Mount Sinai, faltered, turning to idolatry. To rectify this, a beacon was needed—a place to connect to Hashem. The Mishkan/Holy Temple, made of physical materials yet designed according to Hashem’s specific prescriptions, served this purpose. Once properly constructed, the Shekhinah descended, making the Temple a “makom” for Hashem’s Presence in our world.

When we pray anywhere in the world, we face the Holy Land —Yerushalayim, the Temple Mount and the Holy of Holies. This direction serves as our connector to Hashem. Thus, the Temple is both physical and spiritual—an interface connecting us to Hashem.

Our assistance comes from the Temple and the Tabernacle because on our own, attempting to transcend physicality to connect with God proves challenging—we often falter easily. Thus, in the absence of the Beit HaMikdash and the Mishkan, we turn to synagogues and study halls—our Mikdash Me’at, as the Gemara teaches. These places serve as miniature sanctuaries, where Jews gather to pray and learn.

Why the emphasis on unity in these spaces? Reb Noson elaborates: The physical world operates within the confines of natural laws, devoid of miracles. Miracles stem from the supernatural, from the spiritual realm beyond nature. The source of all miracles lies in the holy Temple, even post-destruction. The Beit Hamikdash and the Mishkan, with their dual nature—half physical, half spiritual—serve as conduits for supernatural occurrences.

When we pray, facing the Temple, we implicitly seek miracles. Whether in a minyan or during personal reflection (Hitbodedut), all blessings and miracles originate from the Beit Hamikdash. This notion is reflected in Halacha: when one encounters a site of past miracles, one recites a blessing, attributing the miracle to Hashem’s intervention. The term “Makom” is used (שעשה לי נס במקום הזה), signifying both a physical place and symbolizing Hashem and the Temple, emphasizing that miracles flow from the spiritual realm into our physical world through the Temple.

Therefore, the Temple is essential—it serves as our conduit to draw down the light and energy of supernatural miracles into our prayers, bridging the gap between the physical and spiritual realms.

This is the essence of the Temple and why the Torah places such significance on the construction of the Mishkan. We all require this intermediary conduit—not, God forbid, to pray to it, but to connect with God. We need a physical structure infused with spirituality, mirroring our own composition—physical bodies with spiritual souls. Alone, it’s easy to falter, but unified by a structure, by collective effort, the light can descend.

Understanding this sheds light on why Haman and his sons sought to halt the rebuilding of the Second Temple. Historical background in the Megillah recounts how Cyrus the Great permitted Jews to commence the reconstruction, only for Haman’s descendants to intervene. Even King Achashverosh, while granting Queen Esther nearly any request, drew a line at rebuilding the Temple—the very heart of Jewish spirituality. Why the resistance? The Temple symbolized everything they opposed—the pursuit of an exclusively atheistic existence, materialism, and disbelief in miracles and the supernatural.

For Haman, his sons, and Achashverosh, success stemmed from worldly power and wealth, not Divine intervention. The Temple, with its promise of supernatural miracles through physical means, directly contradicted their worldview. Their opposition stemmed from a desire for self-reliance and worldly achievements, the antithesis of the Temple’s purpose.

Thus, the Temple’s greatness lies in its defiance of such worldly values. Its significance remains paramount, fueling our hope for the rebuilding of the Third Temple. As we prepare during these Shabbatot and celebrate the miraculous events of Purim, may we merit its swift realization, with the help of Hashem.

This article also appears on the BRI breslov.org website: https://breslov.org/the-mishkans-supernatural-power/

To view a video presentation of the above article: https://youtu.be/rIXEdvM53fg


~~~

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Shabbat Shalom, and have an amazing week

Meir Elkabas
WhatsApp: +1-732-800-1863


Wednesday, March 13, 2024

From Makom to Makom

 BH


BH

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Likutey Moharan lesson 24 007-9d

The terminology of Makom as both place and a reference to Hashem - something which seems so contradictory - and yet they are both connected through the factor of multiplication which is called "hitting" in the terminology of Gematria etc. (Also discussed is the Shekalim of Haman)

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Tuesday, March 12, 2024

The Mentality of Matzah vs. Chametz

 BH


If you have been inspired by this class/lecture please share it with your friends etc. Thank you. 

 Based on Likutey Moharan lesson 24: 

Likutey Halakhot, Orach Chaim, Nefilat Apayim #4 011-3

How the Jews in Egypt did not yet have the power of the settling and structuring of the mind to properly absorb and delve into the high level light of intellectual experience that Hashem shone into them at the Exodus, and that is why it was totally forbidden and dangerous to eat Chametz at the time as the fermentation and leaving status of that nourishment will cause them to ferment their minds at a time that they need to run out of Egypt etc.

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Friday, March 8, 2024

Parshat Shekalim - Activating Joy

 BH


Reb Noson explores the significance of Shabbat Shekalim. He begins by explaining the nature of Shekalim—an obligatory tax, but essentially a form of charity. Every Jewish male over 20 was required to contribute a coin per head, termed beka la’gulgolet. These half-shekel coins were not just for a head count but served as a charity tax for the Temple. Proceeds were designated for communal sacrifices, including the daily communal sacrifices (korbanot) and the Ketoret, the Temple’s incense.

Reb Noson contends that Shabbat Shekalim marks the start of the preparation for Purim, Pesach, and eventually Shavuot. The timing in Adar, as explained by the Mishnah and Gemara, aligns with historical practices surrounding the census and money collection.

Delving deeper, however, Reb Noson suggests that this mandatory charity holds profound significance. He asserts that the key to our preparation for salvation, mirrored in Pesach and Shavuot, lies in joy. Citing Isaiah, “Ki Besimcha Teitzehu” (for with joy you will leave the exile), he emphasizes the centrality of joy in the redemption process.

The Holy Temple and its sacrifices aimed to bring atonement, light, and joy to the world. The Temple’s purpose was to illuminate the connection between people and Hashem, instilling a profound sense of purpose and meaning. The sacrifices, symbolized by the root word “L’Karev” (to draw close), aimed to bring people closer to Hashem, evoking unparalleled joy. The Ketoret, with its fragrances, symbolized the extraction of holiness from the forces of evil, working in tandem with sacrifices to draw all closer to holiness.

Now, the Tzedakah money, the Shekalim, constituted an obligatory contribution towards the Korbanot and Ketoret. Since these donations went into items fostering happiness in the world, Reb Noson asserts that this specific charity, Machatzit HaShekel, directed towards the Temple, inherently brings joy. The Machatzit HaShekel activates the concept of joy.

Expanding on this, Reb Noson takes a further step: the Torah stipulates that each male head over the age of 20 must contribute a coin, referred to as Beka L’Gulgolet. Beka denotes the coin currency, a half-shekel coin per gulgolet, with gulgolet literally translating to a skull. In Kabbalah, gulgolet refers to the highest level above the Sefirot, known as the Keter—the gateway to the Infinite Light.

When facing life’s challenges, frustrations, confusion, and lack of clarity, what is needed for assistance is a light from this gulgolet, the level of Keter. However, accessing the Keter is not a straightforward task; it requires breaking through to activate the Infinite Light that can provide assistance. Beka, while translating as a coin, also conveys the meaning of cutting, cracking, or making an incision—a Bekiah. Beka l’gulgolet implies that the Machatzit HaShekel charity functions as a means to crack open the Keter, enabling clarity in life.

On a practical level, this means that tapping into joy in life brings a significant gain—clarity. Clarity stands as life’s greatest gift, serving as consolation, healing, and remedy when faced with frustrations, confusions, and doubts. When joy is present, it brings forth Beka l’gulgolet, ushering in a clarification of light from beyond the Keter. Reb Noson’s insight emphasizes the profound connection between joy and the invaluable gift of clarity in life.

Now, what’s truly remarkable is that this tax, this charity, is not a voluntary act; the Torah imposes it as an obligation on the Jewish people. Unlike regular Tzedaka, where individuals can decide whether or not to give, this specific obligation carries significant weight. Failure to give Tzedaka comes with severe consequences. However, there’s a catch—a person doesn’t have to give to an unworthy cause. If there are doubts about the honesty or worthiness of the recipient or organization, one can refrain from giving. This cautious approach is a year-round consideration influencing our decisions to give or not.

However, in the case of the Shekalim, the Torah is unequivocal—there are no questions. Every Jewish male is obligated to give. But why does the Torah mandate this form of Tzedaka? The answer lies in the Torah’s understanding that this Tzedaka is not just any charity; it is what will bring joy into one’s life through the Korbanot and the Ketoret. The Torah recognizes the universal need for joy, especially as winter gives way to Adar, the month heralding joy and festivity.

Transitioning from the cold winter nights of Tevet and Shevat, marked by sadness and negativity, into the month of high Simcha doesn’t happen effortlessly. Recognizing this, the Torah foresaw the necessity for a joy boost. Hence, the obligation of the Tzedaka tax in the form of Shekalim. The Torah mandates it because, ultimately, every individual will benefit tremendously from the joy it activates. This underscores the unique purpose and importance of the Tzedaka tax of the Shekalim.

It’s intriguing how, in our leap year, the connection with Parshat VaYakhel becomes evident. This portion discusses the donations made by the Jewish people for the construction of the Mishkan as a rectification for the sin of the golden calf. One noteworthy aspect is that when Moshe informed the people about the need for donations—gold, silver, copper, various materials, and dyes—the collectors had to plead with him to stop because the people were giving too much. This scenario is unique, as typically, collecting charity for truly worthy causes requires considerable effort to convince people to contribute. Here, the Torah portrays the Jews eagerly rushing to give Tzedaka for the Mishkan, prompting Moshe to intervene and halt the influx of donations.

Interestingly, the parsha highlights a secret about fundraising. In the world, organizations invest significant effort in fundraising campaigns, using various strategies to encourage donations. However, the Torah, through the Mishkan and Shekalim, reveals a powerful insight: the key to successful fundraising lies in connecting the act of giving with joy.

The Jews understood that the Mishkan’s purpose was to bring joy and rectify the sorrow that led to the golden calf incident. The Mishkan, through its offerings and incense, was designed to infuse joy into the world. Recognizing this, the Jewish people eagerly donated.

Successful fundraisers today follow a similar principle. To encourage giving, they aim to create a joyful atmosphere—offering good food, music, and entertainment. By associating the act of giving with happiness, people are more inclined to contribute willingly. This timeless wisdom from the Torah, found in Parshat VaYakhel and the Shekalim, remains relevant in understanding the dynamics of successful fundraising.

Thus, both Parshat Shekalim and Vayakhel unfold an incredible point about the obligation of Shekalim and why the Jews gave so generously towards the Mishkan. It underscores how Simcha, joy, is the key in this situation—a win-win scenario benefiting both the Temple, as the receiver, and the giver, who gains tons of activated joy.

In our current times without the Temple, Rebbe Nachman advises giving charity to the Holy Land especially during Adar, mirroring the Shekalim’s essence. This act serves as a substitute, as close as possible, to supporting the Temple. Contributing to Eretz Yisrael, especially in Adar, becomes a means to activate joy, all in preparation for Purim.

Rebbe Nachman places significant emphasis on being happy on Purim as a pivotal element for the entire year. The joy of Purim sets the stage for Pesach, which, in turn, prepares for Shavuot, creating a spiritual progression. The Rebbe asserts that investing in Purim joy is a safeguard for Pesach, as this happiness spills over into spiritual growth throughout the year.

As we approach Purim, the Breslov tradition places great importance on praying for happiness during this period. Coupled with the Tzedakah of Shekalim, directed today towards the Holy Land, this practice aims to infuse joy into the upcoming festivities.

May this Shabbat Shekalim awaken us with a profound boost of joy, setting the stage for a joyous Purim, Pesach, and Shavuot ahead.

(This article also appears on the BRI breslov.org website: https://breslov.org/activating-joy/)

For a video presentation of this article:


Shabbat Shalom and Chodesh Tov!
Meir Elkabas



The Light of Leaving Egypt - Prohibiting the Chametz

 BH


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Likutey Halakhot, Orach Chaim, Nefilat Apayim #4 011-2

Based on Likutey Moharan lesson 24:

Because the Jews in Egypt were on such a low level, spiritually and morally, they could not survive let alone get out on their own. Therefore, Hashem in His abundant compassion shone upon the a very awesome light of perception which boosted them and pushed them out of Egypt. For this reason, chametz is totally forbidden on Pesach since leaven connotes waiting and souring the mind, something which the Jews could not experience at all until they received the Torah on Mt. Sinai etc.

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Thursday, February 29, 2024

The Light of the Crowns

 BH


Parshat Ki Tisa primarily explores the 40-day aftermath following the receiving of the Ten Commandments at Har Sinai. According to the Gemara in Shabbat (88a), when the Jewish people proclaimed, “we will do and we will listen,” Hashem allowed angels to descend. Each angel held 2 crowns, and each of the six hundred thousand men received two crowns, one for Na’aseh (we will do) and one for Nishma (we will listen).

During Moshe Rabbeinu’s initial 40-day ascent to learn the Torah, the Jews below were bathed in the radiant light of these two crowns. It’s crucial to note that even during the period encompassing the sin of the golden calf, the Jews retained access to these crowns. The turning point occurred when Moshe Rabbeinu descended and shattered the tablets on the 17th of Tammuz, 40 days after Shavuot. At this juncture, Hashem decreed that the Jews must forfeit their crowns, as indicated in the Gemara (ibid.).

Following this loss, Moshe Rabbeinu relocated his tent, called the “ohel,” outside the central hub of the camp of Israel, signifying the Jews’ technical expulsion from God’s presence. However, as the Parsha concludes, Hashem instructs Moshe Rabbeinu to reconnect with the Jewish people. Notably, the term “ohel” shares its root with “Hilo,” a Hebrew term for a type of light (halo). According to the Zohar, Moshe Rabbeinu retained the light of these crowns in his tent, contributing to the luminosity emanating from his face.

Rashi adds that anyone seeking Hashem would go to the tent where Moshe Rabbeinu was, finding Hashem there. Rashi provides two explanations: those seeking Torah, the Word of God, had to travel to the tent of meeting. The Midrash emphasizes the profound idea that to learn Torah, one often has to make a considerable effort, traveling to distant places, like a yeshiva. Moshe Rabbeinu purposefully placed his tent, akin to a yeshiva, outdoors, away from the usual dwellings, illustrating the dedication required for Torah study.

In the second explanation, Rashi notes that the verse states “kol mevakesh Hashem,” meaning all who sought out Hashem would find Him in the tent of Moshe Rabbeinu. This includes angels, seeking to praise Hashem. The angels, questioning the location of Hashem’s glory, are directed to the tent of Moshe Rabbeinu, where they can find the Divine Presence to praise. It underscores the notion that even celestial beings recognize the sanctity of Moshe Rabbeinu’s tent.

Now, delving into the concept of the two crowns bestowed upon the Jews: one for Na’aseh (we will do) and one for Nishma (we will listen). Rebbe Nachman, drawing from Kabbalistic teachings, particularly the Zohar, explains that a crown is known as Keter. In Kabbalah, Keter serves as the interface between our world and the Infinite Light of Hashem. It acts as a boundary or separation between us and the limitless Divine light. Having the Keter, or crown, grants the Jews access beyond this boundary to the Infinite Light.

The two crowns signify distinct dimensions. Na’aseh, associated with the first dimension called Asiya, represents the toil and struggle in this world of action undertaken by a Jew to ascend to higher levels. Once this level is surpassed, one can access the Keter and the higher realms. While there are three additional dimensions, they are all encapsulated in the term Nishma, implying listening with the heart. Thus, the crowns symbolize the journey from action (Na’aseh) to listening and understanding (Nishma), reflecting the profound commitment to spiritual growth and connection with the Divine.

Reb Noson, in Likutey Halakhot, elucidates that the Nishma, the “we will listen,” is intricately linked to the inner yearning of a Jew. This inner yearning, represented by Nishma, allows one to connect with higher dimensions. It enables a connection to the inner realms, but Na’aseh, “we will do,” pertains to tangible actions. The crown signifies accessibility to maximize one’s perception within the first dimension, the world of action, also known as the world of Asiya – the physical world.

Now, let’s revisit the perspective of the Jews at the revelation on Har Sinai. Hashem cautioned Moshe Rabbeinu twice, warning the people not to ascend the mountain due to the overwhelming intensity of the experience. There was a need for separation to avoid being consumed by the intense light. Despite the warning, the Jews had an intense experience, and according to Midrash, they even temporarily expired, necessitating angels to revive them after hearing the first two commandments.

This initial encounter with the Infinite Light was restrained, but it laid the foundation for the subsequent 40-day period, marked by the bliss of the first crown, associated with Na’aseh. The initial light experienced on Shavuot enabled the Jews to engage in the daily Avodat Hashem, the ongoing challenge to serve Hashem and reconnect with that light. The crown of Na’aseh symbolizes the ability of a Jew to successfully navigate the stages of prayer and devotion, connecting to the first light experienced on Har Sinai. It is a practical demonstration of achieving a deeper perception of God in their daily lives, providing clarity and higher understanding through daily struggle.

Following this, the second crown, Nishma, comes into play. After successfully reconnecting with the initial light, the goal shifts to pursuing higher levels. Each day presents an initial challenge, and overcoming it exposes individuals to further challenges, facilitating experiences of higher and deeper spiritual light.

During the first 40 days, the Jews were tasked with navigating the challenges that came with having the Keter, the crown. This meant daily struggles, but it also required an understanding of accepting the limitations imposed by the Keter. The Keter is likened to the wall Hashem instructed Moshe Rabbeinu to build around Mount Sinai at the time of the revelation. This wall served to prevent individuals from rushing too fast toward the intense light. The Keter, similarly, functions as a wall that applies brakes to those running too swiftly towards the Divine light. This mechanism is essential to guide individuals on when to halt, accept the brakes, and cease their pursuit.

However, a problem arises when a person, despite being pushed back, refuses to acknowledge the message and persists in moving forward. The incident of the Golden Calf exemplifies such a scenario. Rashi highlights the miscalculation made by the Jews, a seemingly trivial error of half a day, which had profound consequences. This miscalculation caused severe and enduring repercussions throughout history, that subsequent punishments, such as the Holocaust, Inquisition, and pogroms, are intertwined with the consequences of the Golden Calf.

The severity lies in the essence of the message—a Jew’s ability to put on the brakes, accept limitations, and exercise patience in their pursuit of Yiddishkeit (Judaism). The miscalculation, indicating an inability to wait, demonstrated a lapse in the crucial quality of patience. Chur and Aaron cautioned the Jews to wait, emphasizing that it was not the right time, but the impatience and miscalculation led to the disastrous choice of creating the Golden Calf.

Rashi further explains that the Satan played with their imagination, showing an image of Moshe Rabbeinu’s coffin floating in the air. This distorted imagination, coupled with the lack of patience, contributed to the Jews’ acceptance of the Golden Calf. Initially introduced by the Erev Rav, the mixed multitude of converts, they managed to convince the Jews that the Golden Calf was now their Lord. Consequently, some Jews tragically succumbed to this illusion and fell into the trap of the Golden Calf.

However, the crucial point is that the Jews failed to engage their brakes, resisting the stoppers’ call to wait. Despite repeated messages to wait, they refused, driven by the false belief that Moshe was dead. This impatience, this rush, embodies the flaw in the Keter, resulting in a loss of time and character. The Jewish people demonstrated an inability to exercise patience; they were supposed to wait just half a day, but the lack of patience caused immense damage.

The Gemara explains the loss of the two crowns, Na’aseh and Nishma, but Rebbe Nachman introduces a Midrash suggesting that the Jews only lost the crown of Na’aseh, not Nishma. According to Reb Noson, the inner light of the second crown became deeply internalized within every Jew, transcending external removal by angels. Despite the Gemara’s assertion that angels removed the crowns, the inner light of the second crown persists in every Jew to this day.

Reb Noson beautifully explains this Midrash, emphasizing that the inner light of the second crown, representing the yearning of the heart, remains intact. Even if a Jew has fallen far and made numerous mistakes, the inner desire to be a good Jew, the subconscious basis, endures. This inner light becomes the second Keter, providing hope for a fresh start, an opportunity to reconnect and experience the Light of the Infinite, even amid personal challenges and exile.

When the Parsha concludes with Moshe Rabbeinu taking these lights and Rashi referencing the Midrash about angels seeking out the place of Hashem by Moshe Rabbeinu, it highlights Moshe’s greatness. Moshe did not lose the light of the two Ketarim; he retained full access. This signifies that through Moshe Rabbeinu, even in our personal exiles, amid challenges, we can access the higher light, maintaining hope and the ability to restart and reconnect with the divine light, with the help of Hashem.

What does this mean for us? The Zohar emphasizes that Moshe Rabbeinu’s presence transcends time, existing in every generation. The essence of Moshe Rabbeinu persists even today, manifesting through the tzaddikim in each generation who carry the light of his two crowns.

The essence of this insight is that even a Jew who may have lost much can find rejuvenation by tapping into the eternal light of Moshe Rabbeinu, accessible in the tzaddikim of each generation. This connection becomes a source of hope, providing the impetus to overcome challenges and navigate the barriers presented by the Keter. The goal is to access the Infinite Light, elevating one’s perception of God, fostering personal growth, and aspiring towards righteousness.

May it be the will of God that we utilize the potential embedded in our second crown, the light of Nishma, the perpetual yearning. Furthermore, may we successfully locate the embodiment of Moshe Rabbeinu in our present generation, serving as a conduit to reconnect with the enduring lights of these two crowns – a timeless source of spiritual illumination.

(this article also appears on the BRI breslov.org website: https://breslov.org/the-light-of-the-crowns/)

For a video presentation of this article: https://youtu.be/R9S9IMjBF_Y


Shabbat Shalom
Meir Elkabas