Grave of Rebbe Nachman - circa 1920 (man at entrance - Reb Alter Tepliker הי"ד)

Friday, October 11, 2024

Yom Kippur - The Joyous Infinite Light

 BH


In Likutey Moharan lesson 24 Rebbe Nachman emphasizes the transformative power of simcha (joy). He teaches that joy is essential to forward progress in life, as illustrated by the verse, “For with joy you will leave.” Whenever you feel stuck and want to move ahead, joy is the key. However, it is a two-step process. First, you need to cultivate an attitude of joy. Once you’ve built that foundation, you can then use that joy to perform mitzvot (commandments) with simcha.

Rebbe Nachman explains that performing a mitzvah without joy can feel burdensome or empty. But when you do a mitzvah with joy, it elevates the act and brings a profound sense of fulfillment. That’s why he emphasizes the need to fight for joy and seek it out in any kosher way possible. He offers several strategies for cultivating joy:

  1. Miley Deshtuta (Silliness and Jokes): Humor can bring you joy, even if it’s silly. Laughter, even from the simplest jokes, is healthy and good.
  2. Clapping, Singing, and Dancing: Physical movement can create momentum and bring joy. These acts of celebration lift your spirits and change your mood.
  3. Azamra (Finding Your Good Points): The verse “Azamra lelokai be’odi,” means “I will sing to Hashem with the good points that I find within me.” Even when life is overwhelming, it’s crucial to focus on your good points and be grateful for them.
  4. Giving Thanks: Gratitude is closely tied to joy. By thanking Hashem for all the good in your life, you strengthen your sense of simcha.
  5. Looking to the Ultimate Future: Even in difficult moments, Rebbe Nachman teaches us to focus on the eventual and final outcome, where everything will be set right. Knowing that in the end, everything will work out should alleviate worry and bring happiness.

Rebbe Nachman also teaches that activating joy allows you to face and overcome challenges, particularly those involving sadness and depression. By choosing joy, you can extract the holiness trapped within negativity and impurity. Once you’ve done that, you can then use this joy to perform mitzvot at an elevated level. Performing a mitzvah with simcha is transformative; it takes the mitzvah to higher spiritual realms and connects it to the Keter.

In Kabbalistic terms, the Keter is the interface between Hashem and His creation. It serves as a barrier, protecting us from being overwhelmed by Hashem’s Infinite Light. If we were exposed to the full force of this light, we would be nullified by it. Thus, the Keter acts as a necessary boundary, preventing us from merging too closely with the infinite. When you perform a mitzvah with joy, your mind races forward, eager to grasp divine wisdom. The mind is divided into three components: chokhmah (wisdom), binah (understanding), and da’at (knowledge). Each stage of thought plays a role in understanding the Divine. However, the Keter acts as a boundary that prevents the mind from going too far. The Keter pushes back, causing a collision of sorts, where wisdom, understanding, and knowledge intermingle. This creates what Rebbe Nachman calls the “nine chambers,” which are formed by the mind’s collision with the Keter (3×3=9). These chambers hold the vessels that allow you to perceive the Infinite Light in a limited way.

This process is particularly relevant when you experience setbacks in life. These setbacks, frustrating as they may seem, are actually a form of Divine guidance. Just as the Keter pushes back your mind to create vessels for spiritual light, setbacks in life push you back to create vessels for growth and understanding.

Many people feel stuck and frustrated, unsure of what to do or where to turn. In these moments, clarity is needed, and that clarity often comes in surprising ways. It could be a casual conversation with a bus driver, a brief moment with a loved one, or advice from a rabbi. The light of clarity shines through these moments, and it all begins with simcha. Joy is the catalyst that allows your mind to reach the Keter, creating the vessels through which light can shine.

This dynamic is often felt after intense spiritual experiences. For example, many people return from Uman Rosh Hashanah on a spiritual high, only to feel a sudden crash afterwards. This setback is necessary for absorbing the intense spiritual light received during Rosh Hashanah. Rebbe Nachman teaches that these vessels cannot be fully grasped or understood, but they are created through the setbacks you experience. The crash after a high is not a failure but an essential part of the spiritual process.

Rebbe Nachman emphasizes that setbacks are not meant to push you away from spiritual growth. Instead, they are integral to the process. When you experience obstacles or difficulties, it’s not a sign of failure but a sign that vessels are being created for future light. These setbacks happen in all areas of life—whether it’s in your daily struggles, confusion, or moments of panic. But it’s through these setbacks that the vessels for spiritual light are formed.

By embracing simcha, we can elevate our mitzvot and connect to the Infinite Light, even when we don’t fully understand how it all works. The setbacks we face are not roadblocks, but rather the necessary steps toward growth, light, and ultimate clarity.

When you experience both highs and lows, you will have the power of simcha in your pocket – a tool to draw upon in every situation!

With that introduction laid out, we can now look at how it applies to Rosh Hashanah and the Nine Days of Repentance leading up to Yom Kippur. The first two days of Rosh Hashanah are filled with intense simcha (joy). Rebbe Nachman quotes a verse from Nechemiah: “Ichlu madanim ushtu mamtakim ki chedvat Hashem hi mauzachem”—”Eat delicacies and drink sweet drinks, for the joy of Hashem is your strength.” This verse, according to the sages, specifically refers to Rosh Hashanah. Even though it’s the Day of Judgment, we approach it with joy, encouraged by the sounds of the shofar and the fact that it falls on Rosh Chodesh Tishrei, a day when Hashem, so to speak, seeks atonement for having diminished the moon. We offer a Chatat LeHashem (a sin offering for Hashem) on Rosh Hashanah, which creates an opening for a compassionate judgment and the hope for a good year ahead.

This joy is one of the reasons people travel to be with tzaddikim for Rosh Hashanah. Rebbe Nachman explains that being with a tzaddik during this time is like being with the best defense attorneys, who will judge everyone favorably, especially those who come to them. Thus, the act of traveling to tzaddikim generates a powerful sense of simcha. This joy is also connected to the custom of Tashlich on the first day of Rosh Hashanah, where we symbolically cast our sins into a body of water. Beyond this symbolism, the Kitzur Shulchan Aruch explains that coronations of kings, such as King David and King Shaul, took place by bodies of water. Water represents life and growth, and just as water brings sustenance, the crowning of a king is meant to bring prosperity and joy. On Rosh Hashanah, as we crown Hashem our King, we experience great joy despite the solemnity of the day.

Although there is crying on Rosh Hashanah, Rebbe Nachman teaches that these tears are born out of joy. We cry because we feel unworthy of the compassion and kindness that Hashem shows us, giving us another chance even though we know we’ve made mistakes. This feeling of being undeserving leads to an emotional release, where joy and brokenness mix, creating bechiyah (crying out of joy). Also, Rebbe Nachman stresses that those who are with him on Rosh Hashanah should be especially happy, as he proclaimed that anyone who merits being by him on Rosh Hashanah has every reason to be extremely joyful.

The two days of Rosh Hashanah represent two types of joy. The first day is called dina kashya (harsh judgment), as it is the first day of the new year and is closest to the previous year. On this day, we come before Hashem with all the baggage of the past year, confronting the severity of judgment. The joy we experience on the first day is a form of activation, to later on use simcha to extract the holiness trapped in impurity, through methods like jokes, music, dancing, and giving thanks etc.. Once this holiness has been freed, we move into the second day of Rosh Hashanah, which is called dina rafya (less severe judgment). On the second day, we shift focus to performing mitzvot with joy, now that the extraction of holiness has been completed on the first day. This shift is why many people feel more connected and spiritually uplifted on the second day compared to the first.

The two days of Rosh Hashanah are part of the larger structure of the Ten Days of Repentance. Reb Noson, in Likutey Tefilot, expresses a deep insight about these days: while we are meant to repent, he acknowledges that sometimes we don’t even manage to repent properly, and may even worsen our spiritual standing. Yet, these nine days leading up to Yom Kippur are about building vessels through setbacks. After the intense light of Rosh Hashanah, it’s common to feel setbacks or struggles, symbolized by the fast of Tzom Gedaliah immediately following Rosh Hashanah. This shift from the spiritual high of crowning Hashem to mourning the assassination of a righteous leader illustrates the concept of Keter—the extreme light followed by a bounce back, creating a spiritual void that allows for further growth.

The avodah (spiritual work) of the first Nine Days of Repentance is to keep going despite setbacks. These setbacks are not signs that Hashem has rejected us, but rather an essential part of preparing ourselves to receive the Infinite Light that will shine on Yom Kippur. Instead of interpreting setbacks as failures, we should understand them as opportunities to create vessels that will eventually hold the spiritual light we are striving to attain.

With all that groundwork laid, we now reach Yom Kippur, the day when the Kohen Gadol entered the Holy of Holies—the highest level of holiness within the Beit HaMikdash, and indeed, the entire Holy Land. The Mishnah lists ten levels of holiness in Eretz Yisrael, and the pinnacle is the Holy of Holies, where the Kohen Gadol would enter once a year with the incense offering, known as the ketoret. Rebbe Nachman teaches in Lesson 24 that ketoret is a special segula (spiritual remedy) for joy. This is why it’s important to never skip the recitation of the ketoret during Shacharit or Mincha, because it has the power to activate simcha (joy). The incense offering, as stated in the verse, “Ketoret yesamach lev”—”The incense brings joy to the heart,” has this intrinsic connection to joy.

According to the Midrash and Zohar, the incense offering in the Holy of Holies would take the form of a cloud, resembling a tree spreading its branches downwards, a visual representation of joy. The cloud rising to the roof of the Holy of Holies, spreading out and then descending, was a sign of Hashem’s presence and a reminder that there was nothing to fear. This imagery reinforced that Hashem’s protective presence was with the Jewish people, and the offering was an essential part of the atonement for all of Israel on Yom Kippur.

Rebbe Nachman explains that this act of the Kohen Gadol entering the Holy of Holies symbolizes passing through the Keter and merging with the Infinite Light. When he emerged from this sacred space, the Kohen Gadol returned with tremendous spiritual gifts for the Jewish people. The fact that the Kohen Gadol entered and exited several times on Yom Kippur underscores the importance of bringing back this Infinite Light to the nation, made possible by the people’s efforts during the preceding Nine Days of Repentance. These days, focused on building vessels, prepare us to receive this Infinite Light.

The Mishnah in Yoma notes that if the Kohen Gadol survived the experience of Yom Kippur, he would celebrate with his friends, neighbors, and family, turning the day into a Yom Tov. This celebration came from a place of simcha, as he had successfully activated the joy that Yom Kippur brings.

Another key element of Yom Kippur are the five inuyim (afflictions). These include refraining from eating, drinking, marital relations, wearing leather shoes, and bathing or anointing. While these acts are often seen as forms of deprivation, Reb Noson explains that the five inuyim are designed to humble a person, creating vessels to receive joy. By refraining from these physical comforts, a person becomes a vessel for simcha. The five inuyim correspond to the five voices of joy, and surprisingly, their purpose is to activate joy, which comes into full force after Yom Kippur.

After Yom Kippur, the Jewish people are filled with simcha as they prepare for Sukkot. There’s an atmosphere of excitement—buying the lulav, etrog, hadasim, and aravot, building the sukkah, decorating it, preparing festive meals, and giving tzedakah to those in need. This period between Yom Kippur and Sukkot is filled with joy as we move toward the holiday of zman simchateinu, the time of our joy. The mitzvah of Sukkot is to be happy and rejoice, as the verse states, “V’samachta bechagecha”—”You shall rejoice in your festival.”

In essence, the entire High Holiday period, from Rosh Hashanah to Yom Kippur and into Sukkot, revolves around simcha. We start the new year by tapping into a higher level of joy and clarity, which continues through Sukkot and culminates in Simchat Torah. Hashem intentionally designed the beginning of the new year with these 21 days, up to Simchat Torah, to be centered on joy. This joy becomes the key to navigate the entire year. If we can fully internalize and build simcha through this process, it will serve as a foundation to handle all the challenges and fluctuations that the year may bring.

The ultimate goal is to carry the joy of the High Holidays into the rest of the year. When you experience both highs and lows, you will have the power of simcha in your pocket, a tool to draw upon in every situation. May everyone be blessed to activate this high level of the Keter, where the Infinite Light shines brightest on Yom Kippur, and may that light fill us with even greater simcha through the clarity we develop.

This class is based on Likutey Moharan lesson 24. For more on this lesson: https://linktr.ee/breslovtherapy_lesson_24

This article also appears on the BRI breslov.org website: https://breslov.org/the-joyous-infinite-light/


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


~~~

To send your pidyon kapparot funds towards a needy family in Jerusalem, please follow this link: https://www.paypal.com/paypalme/meirelkabas 


Shabbat Shalom and Gemar Chatima Tova!

Meir Elkabas

@: breslovtherapy@gmail.com

WhatsApp: +1-732-800-1863



Thursday, September 26, 2024

Parshat Nitzavim VaYelekh - Taking a Stand and Advancing

 BH


In Likutey Moharan lesson 24 Rebbe Nachman teaches that wherever a Jew finds himself, no matter how trapped, low, or far they may feel, there is a way out. The key is to stop, make a stand, and work on being joyous—on fighting to be b’simcha and performing mitzvot with simcha.

Rebbe Nachman provides five practical tools (that Reb Noson elaborates on) to achieve this simcha:

  1. Telling jokes and acting silly: Using humor to uplift the spirit.
  2. Clapping hands and dancing, putting on music: Engaging in physical acts that stimulate joy.
  3. Finding the good points within oneself and others: Azamra, focusing on the good despite the challenges.
  4. Giving thanks to Hashem for all the good: Recognizing and expressing gratitude for what we have.
  5. Believing that everything will work out in the end: Having faith that in the grand scheme, everything is for the best, and there’s no reason to worry.

By working on oneself to be b’simcha using these techniques, the joy activated in performing mitzvot will eventually cause the mitzvah to have an uplifting effect on the person. The mitzvah connects the person to Hashem, releasing them from whatever darkness or impurity they may feel stuck in. This joy causes the mitzvah to gain momentum and ascend higher and higher through different levels in the spiritual realm.

These levels are described as:

  • Legs (Momentum): The initial push to move forward.
  • Hands (Blessing): Reaching a higher level, symbolizing blessing.
  • Mind (Intellect): Achieving clarity and understanding.
  • Keter (Faith): Connecting to what is beyond the intellect through Faith. This is the stepping stone for perceiving Hashem’s Infinite LIght, which is the key to clarity and light in life.

When one reaches the Keter, there is often a pushback. If a person handles this setback with a positive outlook, viewing it as a stepping stone rather than a failure, they create vessels within themselves to receive more light and clarity. This process repeats in a cycle of ascending and being pushed back, each time gaining more understanding of what Hashem wants from them and more depth in their relationship with Him.

This is relevant to everyone, as Reb Nosson writes that the main reason people face challenges and difficulties is that they have the potential and the obligation to gain clarity and light in their lives. These challenges are not to be avoided but to be faced and transformed into growth.

This is the message: To be b’simcha despite the challenges. This gives your mitzvot momentum, and they move forward in life, which helps you progress!

Let’s apply these insights to the current time period. Nitzavim means standing, making a stand. The Jewish people, after hearing all the curses in last week’s Parshah, Parshat Ki Tavo, wondered how they could stand up to such severe consequences. Moshe Rabbeinu reassured them that the very fear and the effort to do better is what keeps them standing. It’s the realization that they cannot continue the way they are and the resolve to change that keeps them going.

This is the message of Nitzavim: to make a stand and choose to be b’simcha despite the challenges. When a person does this, the mitzvot they perform gain momentum, and they move forward in life, which is the message of Vayeilech—walking, progressing.

Nitzavim-Vayeilech leads up to Rosh Hashanah, the beginning of the year, symbolizing the head—Rosh, the intellect. It’s a time to connect to the higher levels of understanding and clarity, leading to the Infinite Light of Hashem. Hashanah also has the connotation of sleep (Sheina) and different (Meshuneh), indicating that it’s a time when we go beyond our usual grasp and enter a realm that is beyond us.

Following Rosh Hashanah is Tzom Gedaliah, a fast day marking the assassination of Gedaliah ben Achikam. This is a reminder that even after reaching a high level on Rosh Hashanah, there can be setbacks. The fast symbolizes a pushback, but it’s part of the growth process. It’s a time to hold on and prepare for the next ascent, which comes with Yom Kippur.

Yom Kippur represents a more profound connection to the Keter, and the entire process leads to Sukkot and Simchat Torah, where the joy becomes complete. The cycle of standing, moving, ascending, and being pushed back is repeated, each time bringing us closer to Hashem and to clarity in our lives.

This Shabbat, Parshat Nitzavim-Vayeilech, is especially powerful. It’s a foretaste of Rosh Hashanah. It’s the time to make a stand, to choose to be b’simcha, and to prepare ourselves for the coming holidays with a positive mindset and a desire to connect to Hashem’s Infinite Light.

Shana Tova, and may we all be inscribed and sealed for a good and sweet year, full of joy, clarity, and connection to Hashem. May we merit to experience this journey with the help of the true tzaddikim, who guide us through these stages and bring us to true Simchat Torah, where our joy and connection to Hashem through the Torah will shine throughout the year.

This class is based on Likutey Moharan lesson 24. For more on this lesson: https://linktr.ee/breslovtherapy_lesson_24

This article also appears on the BRI breslov.org website: https://breslov.org/taking-a-stand-and-advancing/

For a video presentation of this article: https://youtu.be/J6EtX1B15uc


~~~

Rebbe Nachman made a promise that anybody who comes to his grave in Uman, gives a coin to charity in his memory, recites the Tikkun Haklali, and takes upon himself not to return to his folly, the Rebbe swore to do everything in his power to pull that person out of the lowest pit of hell, no matter how low and serious his crimes and iniquities may be.

Since the time of Reb Noson (over 200 years ago) the Breslover conduct and tradition has been to say the Tikkun HaKlali by Rebbe Nachman's grave on the Eve of Rosh Hashanah.

More recently, it has become accustomed to recite the Tikkun Haklalli in Uman on the Eve of Rosh Hashanah in unison at exactly 12 noon.

It has also become accepted in Breslov circles - for those who don't make it to Uman - to make a shaliach (representative) to recite the Tikkun Haklali on their behalf.

To have the coin donation in memory of Rebbe Nachman and the Tikkun Haklali recited on your behalf on the Eve of Rosh Hashanah in Uman at the noontime recitation please follow this link to submit your charity along with full Hebrew name and mother's name: 

https://www.paypal.com/paypalme/meirelkabas

Ketiva VeChatima Tova, and may we all be inscribed in the books of the True Tzaddikim for life, joy, prosperity and peace, Amen.

Shana Tova!
Meir Elkabas

~~~~

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Thursday, September 12, 2024

Parshat Ki Tetzei - Lifting Up the Joy in Your Friend

 BH


In Parshat Ki Teitzei, we come across the mitzvah concerning a fallen animal, found in chapter 22, verse 4. The Torah teaches: “Lo tir’e et chamor achicha, o shoro noflim baderech, v’hit’alamta mehem“—you should not see your brother’s donkey or ox falling on the way and act as if you didn’t notice. Instead, “hakem takim imo“—you must help lift the animal and its burden together with your fellow.

Before diving into the verse, it’s important to recall a powerful story shared by Reb Noson in his autobiography, Yemey Moharnat. This story illustrates how even in moments of personal doubt and struggle, one can find the strength to uplift not only themselves but others as well.

During a particularly challenging time, when Reb Noson was unsure about his journey to the Holy Land, he spent Shabbat in a village where he was feeling overwhelmed by the difficulties of making such a trip. He encountered someone who seemed like a good-hearted individual, and despite his own frustrations, Reb Noson felt a strong need to arouse joy, to experience simcha. He decided to dance with this man, even though the person was initially resistant, embarrassed, and reluctant to join in.

Reb Noson, however, persisted and continued dancing with him until the man’s reluctance gave way to joy. Not only did the man begin to enjoy the dance, but he ended up dancing with even more enthusiasm than Reb Noson himself. His newfound energy and happiness spread to others, making everyone around him happier. Reb Noson reflected on this moment as a reminder of how, even in times of personal hardship, one can tap into the potential joy within others and bring it to the surface, creating a ripple effect of simcha for everyone. 

With this in mind, we can now better understand the verse in Parshat Ki Teitzei: “Ki tireh et chamor achicha o shoro noflim baderech v’t’alamta mehem, hakem takim imo”—If you see your brother’s donkey or ox fallen on the road, do not ignore it; you must help him lift it up. This verse contains profound spiritual meaning beyond its literal interpretation, particularly when viewed through the lens of Rebbe Nachman’s teachings on simcha (joy).

Rebbe Nachman and Reb Noson emphasize that joy is the key to overcoming life’s obstacles. Even when one feels weighed down by difficulties or personal struggles, simcha—even if forced—can unlock the door to freedom and spiritual growth. They interpret the verse from Isaiah, “Ki b’simcha tetze’u” (“For with joy you will leave”), as a directive that through joy, we can extricate ourselves from the challenges that keep us stuck.

Now, let’s break down this verse. “Ki tireh et chamor achicha”—If you see your brother’s donkey, the word chamor (donkey) shares a root with chomer, meaning materialism or physicality. So, the verse speaks to seeing a fellow Jew, your brother, whose materialism—chomriyut—is weighing him down and causing him to fall. This is someone who shares your aspirations for serving Hashem, yet is struggling because the physical burdens of life are dragging him down, leading to depression or a sense of failure on his spiritual path.

The verse then adds, “o shoro”—or his ox. The shor (ox) is a positive symbol, as it is a kosher animal, but its deeper meaning comes from the Hebrew word shur, which also means “to see.” This connection to seeing relates to light—or—and in Kabbalistic thought, light is associated with the Infinite Light of Hashem (Ein Sof). The shor thus represents someone who, despite the burden of materialism, has moments of spiritual clarity and insight, moments where they see the light of Hashem and recognize the potential for spiritual growth.

In this verse, you see a fellow Jew who possesses both a chamor (symbolizing materialism) and a shor (symbolizing spiritual insight and light), but their materialism is causing them to fall on their journey. They are stuck in a downward spiral, weighed down by the physical demands of life and struggling to maintain their spiritual focus.

The Torah commands, “v’t’alamta mehem”—do not pretend that you don’t see their struggles. You cannot simply look away or ignore their plight. Instead, “hakem takim imo”—you must help lift up the burden together with them. Just as Reb Noson helped lift another person into a state of joy despite their reluctance, the Torah is instructing us to actively engage in helping others when they are spiritually or materially burdened. We have the responsibility to restore their balance, not by taking on their struggles for them, but by joining forces to lift the burden and help them get back on their spiritual path.

When you help lift a fellow Jew out of sadness by awakening their simcha, it benefits both of you!

The essence of the verse in Parshat Ki Teitzei is that you see your fellow Jew struggling with his chamor (materialism) or shor (spiritual light), and this struggle is causing him to fall on the path, noflim baderech. Whether it’s the heaviness of physical challenges weighing him down or the overwhelming nature of spiritual growth pushing him backward, he is experiencing difficulties. Rebbe Nachman teaches in Lesson 24 of Likutey Moharan that the spiritual journey involves not just moving forward, but also moments of being pushed back, a “betisha”, a backward thrust that is part of the process of growth.

In this context, the verse instructs you not to ignore your fellow Jew’s struggles. Whether he is weighed down by his materialism (chamor) or by the intensity of spiritual growth (shor), you are commanded not to look away. It’s easy to say, “That’s his problem; let him handle it,” but the Torah commands otherwise: Lo tireh—do not see and ignore. Instead, you are called to help lift him up.

The idea of hakem takim imo is more than just a physical lifting—it’s about raising someone’s spirits, helping them through their sadness or setbacks. As Rebbe Nachman and Reb Noson emphasize, joy (simcha) is contagious. You have the power to spread it and help lift up those around you. When you see your friend down, the Torah encourages you to take action: share a joke, sing a song, make him laugh, remind him of the good in life, or help him give thanks to Hashem. This is how you can lift him out of his sadness or difficulty and remind him that everything will ultimately work out, b’ezrat Hashem.

The key here is the word imo—together with him. The obligation to help is when you see that your fellow Jew wants to be lifted up, even if he’s just stuck in a rut. He has the desire to overcome his struggles but needs someone to help pull him out. If he’s open to receiving that boost, then the mitzvah applies.

On the other hand, if someone has completely given up or has no interest in spiritual growth—whether due to mockery, arrogance, or indifference—they are not part of the brotherhood in this sense. The mitzvah of lifting someone up applies when there is shared intent and a common aspiration to serve Hashem. If a person’s materialism (chamor) has overtaken him to the point that he has no spiritual light (shor), no desire to be helped, then there is no obligation to try to lift him. The verse is speaking about a fellow Jew who still has both the chamor and the shor—the physical burden and the spiritual light—and is struggling, but has the potential to be lifted.

The obligation to help lift someone up, especially through simcha (joy), is rooted in recognizing the potential within the person, just as Reb Noson did when he saw a spark of light in his fellow Jew. When you see that a fellow Jew is struggling—whether it’s with the burden of chamor (materialism) or with shor (spiritual light)—and you know that they have a desire deep inside to come closer to Hashem, you are obligated to help them rise. This obligation applies when you see that they still possess a drive, even if they are weighed down by the challenges of life.

The shor (ox) also represents strength and perseverance in serving Hashem. You need the strength of an ox to handle the yoke of Torah study, prayer, work, and family responsibilities. Serving Hashem requires this strength, and when a fellow Jew is struggling with these obligations—whether in their material pursuits or spiritual efforts—you are obligated to help.

The verse adds the condition imo (with him), meaning that you should lift them up with the understanding that they want to be helped. It’s like lighting a candle and watching it flicker until it stands strong on its own. If someone has a chamor or shor, they have the potential to be lifted out of their struggles; they just need someone to ignite the spark. Your simcha can be the catalyst to awaken their joy and help them regain their strength.

The word noflim (falling) also conveys the idea of sadness or depression, as seen when Kayin’s face “fell” after Hashem accepted Hevel’s offering. Kayin’s sadness turned into jealousy, but the root of his fall was feeling dejected. In the same way, the person mentioned in the verse is falling on their path due to the weight of their struggles, overwhelmed by their chamor or shor. When you see someone falling into sadness or frustration, unable to bear the weight of their battles, you cannot ignore them. You must actively engage in lifting their spirits—on the condition that they will participate in the joy with you.

The Torah emphasizes that the reward of this mitzvah is mutual. When you help lift a fellow Jew out of sadness by awakening their simcha, it benefits both of you. The person you help will regain their strength to serve Hashem, and you, in turn, will be elevated by the shared joy. This act of bringing others to simcha is transformative, leading to a greater collective spiritual growth and fulfillment, b’ezrat Hashem.

(This article is also found on the BRI breslov.org website: https://breslov.org/lifting-the-joy-in-your-friend/

For a video presentation of this article: https://youtu.be/Iev0yGhivQk 


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To help family of 6 in Jerusalem with upcoming Shabbat expenses: PAYPAL   or by Bit/PayBox: #0549717033. Tizku LeMitzvot
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Shabbat Shalom
Meir Elkabas



Friday, September 6, 2024

Parshat Shoftim - The Cities of Refuge and Hope

 BH


Parshat Shoftim introduces the laws of the Arei Miklat, or cities of refuge, which provide safety for someone who unintentionally kills another. These cities offer protection from family members seeking revenge, ensuring that the person can reach safety without interference. The Torah gives specific instructions about marking the paths leading to these cities to prevent any delays or confusion.

The cities were established in stages: three on the eastern side of the Jordan by Moshe Rabbeinu for the tribes of Reuven, Gad, and half of Menashe, followed by three in the Holy Land, set aside by Yehoshua after the Jewish people settled there. In the future, when Mashiach comes, the Torah promises an expansion of Israel’s borders to include the lands of Amon, Moav, and Edom, and an additional three cities will be added, making a total of nine cities of refuge.

Rashi emphasizes that the expansion is not conditional but inevitable, reflecting Hashem’s promise to Israel. These cities play a crucial role in protecting those who kill unintentionally, ensuring the proper application of justice and compassion in the land of Israel. The establishment of these cities, both in Moshe’s time and in the future, is part of a broader vision of spiritual and societal order in the land.

A key question arises regarding the future need for the Arei Miklat, the cities of refuge, when Mashiach comes. We are taught that the Messianic era will be one of peace, where “the lamb will live with the wolf” and nations will no longer wage war. If peace and harmony will reign, especially among the Jewish people, why would there still be a need for these additional cities of refuge, which are designed to protect those who unintentionally kill another person?

It’s surprising to consider that, in an era of heightened Godliness and clarity, people might still unintentionally harm others. After all, the perception is that in the future, everyone will be on a higher spiritual level, fully aware of Hashem’s presence and acting with pure intentions. Yet, the Torah emphasizes the importance of the Arei Miklat repeatedly, such as when it’s mentioned alongside the Ten Commandments in Va’etchanan, suggesting that these cities play a significant role in the spiritual structure of society, both now and in the future.

The idea of shogeg, or unintentional wrongdoing, remains central here. A person who acts unintentionally, without malice, is not deemed guilty in the same way as someone who acts deliberately. The example given in this week’s Parshah involves someone chopping wood, where an accident leads to a fatal outcome. While the person had no harmful intention, their action was still flawed. They bear responsibility for the unintended result, and the cities of refuge provide a way to atone for this blemish.

Moshe Rabbeinu’s urgency in establishing the Arei Miklat during his lifetime underscores their importance. These cities serve as a crucial mechanism for dealing with the imperfect actions of well-intentioned people. In the future, even when peace prevails, the concept of shogeg will remain relevant. Though people’s intentions may be pure, unintended consequences can still occur, and there must be a system in place to address them.

The concept of shogeg (unintentional wrongdoing) teaches us that even when someone sins, as long as they yearn to do good, there is a path for return and redemption.

On a deeper level, the concept of shogeg—unintentional wrongdoing—can be understood as part of a broader spiritual dynamic. Rebbe Nachman, in Lesson 24 of Likutey Moharan, explains that there are people who are intensely focused on doing good and getting closer to Hashem’s Infinite Light. However, because they are too immersed in this light, Hashem purposely causes them to stumble. This seems paradoxical, but it’s a necessary part of spiritual growth.

Rebbe Nachman describes how every Jew aspires to reach the Infinite Light, which represents clarity in life and the revelation of Hashem’s presence in the world. This is the ultimate goal of existence—to bring Hashem’s Infinite Light into the finite world. Yet, this journey toward the light cannot be linear or uninterrupted. If a person were to continually move forward without restraint, they would be consumed by the light. The intensity would cause them to disintegrate.

To prevent this, Hashem introduces what Rebbe Nachman calls a *betisha*—a bounceback. The person must experience setbacks, obstacles, or, in the case of a shogeg, a stumble into unintentional wrongdoing. This stumbling is not a punishment but a form of protection. It serves as a brake, slowing the person’s forward momentum to prevent them from going too far too fast. The person’s intentions may be pure, and they may be acting with the best of motives, but they are moving ahead too quickly for their own spiritual capacity.

The case of a shogeg mirrors this dynamic. A person may have the best intentions—striving to fulfill Hashem’s will—but Hashem allows them to fall into an unintentional sin as a way to slow their progress. It’s a way of rebalancing the intense drive for goodness with the necessary restraint to allow for proper growth. This balance ensures that a person can continue to advance spiritually without being overwhelmed by the very light they seek to reach.

In this light, shogeg is not about guilt or fault; it’s about regulating the pace of spiritual advancement. Hashem’s intervention through an unintentional act of wrongdoing is a way of helping the person maintain balance, preventing them from being consumed by their own aspirations. This concept highlights the complexity of spiritual growth, where both forward momentum and setbacks are essential parts of the journey.

With this deeper understanding of shogeg, we can see why the concept will still exist in the future. In the Messianic era, there will be a profound level of awareness of Hashem—akin to the sea, which appears flat on the surface but conceals great depths below. This elevated awareness of Hashem will be so intense that even as people strive to do good, they may not yet have the capacity to fully contain the light. As a result, they will still face shogeg scenarios, where they unintentionally stumble, driven by their eagerness to do good but overwhelmed by the spiritual intensity.

This explains why, even in the future, three additional cities of refuge will be added to the original six established by Moshe and Yehoshua. The number nine is significant, as Rebbe Nachman connects it to the concept of the nine chambers, or heichalot, which are created when a person experiences these bounce backs. These nine chambers relate to the three intellectual faculties of chokhmah (wisdom), binah (understanding), and da’at (knowledge), which become intertwined and multiplied through the process of spiritual setbacks.

Moreover, Rebbe Nachman emphasizes that in order to reach this level of perceiving the Infinite Light, a person must perform mitzvot with joy. When mitzvot are done with joy, they release the energy of holiness that is trapped in exile. This joyous approach to fulfilling mitzvot not only draws a person closer to Hashem but also helps them navigate the spiritual highs and lows—ensuring that even in moments of setback, they are moving forward in their pursuit of the Infinite Light.

Rebbe Nachman also explains that spiritual growth is a process that occurs in three stages, each corresponding to different parts of the body and their spiritual counterparts. The first stage is represented by the legs—netzach, hod, and yesod—which are associated with movement and momentum. Malchut, which refers to the Shechinah (Divine Presence), is the holiness trapped in exile. When a Jew performs mitzvot with joy, they extract this holiness and elevate it to the level of the legs, giving the mitzvot momentum, much like walking. The energy from these mitzvot allows the person to elevate the world spiritually.

The second stage is associated with the hands – chesed, gevurah and tiferet – which represent blessing. Once the mitzvot gain momentum, they begin to arouse Divine blessing, as the Kohanim do when they raise their hands in Birkat Kohanim. The hands symbolize the spiritual process of channeling the blessings from the higher realms into the physical world. When mitzvot are performed with joy, they bring about these blessings, which then benefit the person and the world at large.

The final stage corresponds to the intellect—chokhmah, binah, and da’at. These are the intellectual faculties through which a person gains clarity and understanding. When the mitzvot have gained momentum and activated Divine blessing, they ultimately lead to the highest level of spiritual insight. This is the ultimate goal: to perceive the Infinite Light and gain deep, Divine clarity in life. The progression from the legs to the hands and finally to the intellect explains how mitzvot performed with joy can bring a person to the highest levels of spiritual perception.

These three stages correspond to the nine cities of refuge (Arei Miklat). Moshe Rabbeinu set aside the first three cities in the diaspora, in the lands of Sichon and Og. Moshe, who represents the joy of performing mitzvot, was uniquely qualified to establish these cities because of his ability to extract holiness from even impure places. Moshe’s joy in doing mitzvot is reflected in the phrase “Yismach Moshe b’matnat chelko” (“Moshe rejoices in the portion of his gift”), which is recited every Shabbat morning. His level of simcha (joy) allowed him to sanctify the first three cities, providing refuge for those who committed unintentional sins (*shogeg*) in the diaspora.

The next three cities were established by Yehoshua Bin Nun, Moshe’s faithful disciple. Yehoshua’s role was to receive the blessings passed down from Moshe and to bring them into the Holy Land. Just as the hands represent blessing, Yehoshua, as the spiritual heir to Moshe, was responsible for setting aside the cities of refuge in Eretz Yisrael, the land that is the source of all blessings. These cities provided refuge in the Holy Land, further extending the spiritual protection offered to those who committed unintentional sins.

Finally, the last three cities will be established by Mashiach in the lands of Keni, Knizi, and Kadmoni (Amon, Moav, and Edom). The intellectual faculties—chokhmah, binah, and da’at—reflect the time of Mashiach, who will fully reveal Divine wisdom and understanding. At that time, the world will be filled with knowledge of Hashem, and these final cities of refuge will serve to protect those who still stumble unintentionally, even in a world filled with heightened awareness of G-d.

These nine cities—set by Moshe, Yehoshua, and Mashiach—symbolize the stages of spiritual growth, from joy in mitzvot to receiving blessings, and finally to achieving divine wisdom. The concept of shogeg, unintentional wrongdoing, teaches us that even when someone falls into sin, as long as they maintain a sincere desire to do good and express their yearning for Hashem, they remain in the category of shogeg rather than meizid (intentional sinner). This distinction highlights the hope that remains for those who strive to do good but stumble. The cities of refuge provide not only physical safety but also spiritual hope, even in extreme cases like unintentional murder, G-d forbid.

Even if someone stumbles or falls into wrongdoing, as long as they sincerely express their desire to do good and strive to avoid sin, they remain in the category of shogeg rather than meizid (intentional sinner). This idea is why the cities of refuge are so crucial—they embody the hope that even in the worst circumstances, there is a path for return and redemption. 

This class is based on Likutey Moharan lesson 24. For more on this lesson: https://linktr.ee/breslovtherapy_lesson_24


For a video presentation of this class: https://youtu.be/6NErGzn__h8


This article also appears on the BRI breslov.org website: https://breslov.org/the-cities-of-refuge-and-hope/

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To send support for needy family of 6 in Jerusalem for upcoming Shabbat expenses, please follow this link: http://paypal.me/meirelkabas 

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Shabbat Shalom 

Meir Elkabas