Parshat Emor - The Light and Joy of Rebbe Shimon bar Yochay

 BH

The Kohen Gadol and the Crown of Joy

Early in Parshat Emor, the Torah presents a striking halachah: a regular Kohen is permitted to become impure upon the passing of certain close relatives, but the Kohen Gadol may not—even for his own parents. He must continue serving in the Beit HaMikdash, even on the day of the death, while in the status called aninut, when emotional distress is at its peak. This seems superhuman. Isn’t the Kohen Gadol also a person with feelings?

The Torah’s explanation is equally striking. In Vayikra 21:12, it states:

“He shall not leave the Temple… for the crown of the anointing oil of his God is upon him.”

The crown of oil—nezer shemen mishchat Elokav—represents not just his status, but a continuous spiritual reality. Although the oil was applied once during his anointment, its effect remains with him perpetually. It empowers him to transcend personal pain and continue his divine service with the necessary joy.

The Keter and the Infinite Light

Rebbe Nachman, in Likutey Moharan Lesson 24, provides a deep framework to understand this. He teaches that the Keter—the crown—is the highest spiritual boundary a person can reach before accessing the Infinite Light of Hashem. But to receive that light, one must first be pushed back. The Keter acts like a wall, forcing the person to retreat temporarily.

The test is what follows: Will the person interpret the setback as rejection and fall into despair? Or will he accept the pushback with simcha, with joy and humility, and keep moving forward? Rebbe Nachman emphasizes that the light can only be received through this cycle of in-and-out, advance and retreat—ratzo v’shov.

The Tzaddik’s Response to Setbacks

Reb Noson explains that the tzaddikim are experts in this dynamic. They experience the pushback, but they don’t flinch. They treat every setback as a necessary part of the process. They stand up joyfully and continue to serve Hashem as if nothing happened—and in doing so, they create vessels to receive ever greater light.

This is the role of the Kohen Gadol. Despite being an Onen, despite personal tragedy, he continues serving, because he embodies the ability to hold on to joy even through darkness. His ongoing service testifies to the belief that even death is not final. As Jews, we believe in resurrection and eternal joy, and the Kohen Gadol’s conduct reflects that ultimate truth.

The Crown of Joy and the Kohen Gadol’s Strength

Why can the Kohen Gadol continue serving even amidst personal loss? Because he lives with a higher mindset—a life of purpose and sanctity anchored in constant awareness of Hashem. The Torah says that he carries the nezer shemen mishchat Elokav, the crown of the anointing oil. That oil isn’t just a symbol—it conveys joy, as Proverbs teaches: “Oil and incense gladden the heart.”

Reb Noson explains that oil, and especially the anointing oil of the Kohen Gadol, reflects the joy required to handle the Keter. The Keter pushes a person back before letting them advance—yet this setback is not a punishment. It’s a path to internalize light. Most people stumble in the face of such retreat. But the Kohen Gadol, through the oil and its joy, is not shaken. His joy is higher. Even the mourning of a parent doesn’t unseat him from the Beit HaMikdash. This is why the Torah forbids him from becoming impure—his crown enables him to serve uninterrupted.

Neder and Nedavah: Two Types of Offerings

Later in the Parshah, the Torah describes voluntary offerings in the Beit HaMikdash—nedarim and nedavot. Both stem from generosity, but they differ subtly:

• Neder is when someone says “Harei alai”—“I take upon myself to bring an offering.” This commitment obligates the person, regardless of which animal he ends up bringing. 
• Nedavah is when someone says “Harei zo”—“This specific animal is my offering.” The commitment is tied to the animal itself. 

Halachically, this has ramifications. If a neder animal is lost, the person must bring another. If a nedavah animal is lost, the obligation ends with it.

The Torah adds another layer: if an animal is blemished, it cannot be accepted as a neder, but it can be accepted as a nedavah under certain conditions. Rashi explains that even a physically deficient animal can be brought as a gift of generosity—but not if it was vowed formally as a neder..

This distinction reflects something deeper: a neder is about personal responsibility—a binding promise to Hashem. A nedavah is about generosity—offering from the heart, even if the gift is imperfect. Each has its place, but the Torah makes clear that the inner attitude matters as much as the form.

A person brings a nedavah out of generosity and lightness of heart. But when clawing upward toward holiness, a neder lifts him to the Keter.

Tapping into the 50th Gate

Reb Noson takes this further by showing how even the word neder hints at its profound spiritual power. Quoting support from the Zohar, he splits the word into two parts: “nun”, the Hebrew letter representing the number 50, and “dar”, meaning to dwell. The implication is staggering: a neder is an attempt to dwell in the 50th gate, the highest spiritual level—the gateway to the Keter, the crown beyond understanding, which is the access point to the Infinite Light.

But that’s exactly why it’s dangerous. You don’t just leap into the 50th gate without preparation. A neder creates new Torah obligations, transforming voluntary acts into absolute requirements. If you vow to give charity and don’t follow through, is punishable. As the Gemara warns, the punishment for unfulfilled vows is severe.

This is why the halachah advises caution. Don’t make vows lightly. But when used correctly—as in Reb Noson’s example of someone who takes a neder to give a coin and immediately fulfills it—a neder can serve as a powerful spiritual catalyst, elevating a person far beyond their current level.

Joy and Generosity: The Power of Nedavah

By contrast, a nedavah is rooted in joyful generosity. When a person feels expansive and uplifted, they give freely—not from obligation but from the heart. That’s why the Torah allows blemished animals to be used for Bedek HaBayit, the Temple’s physical upkeep, as a nedavah. These animals may not be worthy for the mizbeach, but the generous act still has value. It still builds holiness.

This teaches us something essential: not every gift has to be perfect. Even if our offerings are incomplete, if they come from the heart, they still serve Hashem’s purposes. The nedavah reflects this principle. It channels joy into giving—without creating additional risk or responsibility.

Neder and Ratzon: Striving Beyond

The neder, aimed at the mizbeach, isn’t just about obligation—it’s about aspiration. The person who says “harei alai” is reaching above, aiming to connect to something higher, to the Keter, the 50th gate.

Rebbe Nachman teaches that the Keter, the crown, is designed to push a person back when they come too close. It’s not rejection—it’s preparation. The setback builds vessels. And the only way to withstand being pushed back and not give up is to keep wanting. “Even if I fall, even if I fail, I still want to be close to You, Hashem.” That persistent ratzon – desire, will and yearning – is what breaks through the Keter.

The Kohen Gadol embodies this. As mentioned above, he keeps serving even in mourning—not because he doesn’t feel pain, but because his will to serve Hashem never breaks. He wears the crown—the Keter—and because of that, he can hold his place in the Temple without being diverted or derailed. His nezer shemen, his crown of oil, is joy sustained by will – ratzon.

The neder, similarly, requires the choicest animal, the best offering. It’s not just about giving—it’s about climbing. And that climb demands inner strength, clarity of purpose, and resilience in the face of pushback.

Nedavah: Simcha in Simplicity

By contrast, the nedavah is rooted in the heart. It’s spontaneous, generous, accessible. The one who gives a nedavah isn’t necessarily striving to reach the highest peaks—but he’s in a state of simcha, and from that joy, he gives what he has. He says “harei zo”—“this one”, pointing to the animal in front of him, even if it’s not perfect.

That’s why the Torah allows blemished animals to be offered as nedavah—not on the altar, but for Bedek HaBayit, the Temple’s maintenance. This offering doesn’t ascend in fire, but it supports the structure, the practical vessel for holiness.

This teaches us a crucial balance: both types of giving are needed. There’s the striving of the neder, the intense push toward the Infinite Light through the 50th Gate/Keter. And there’s the open-hearted giving of the nedavah, the joyful act that says, “Here’s what I have—let it be useful in any way.”

Both require sincerity. But each responds to a different spiritual state. When you’re trying to rebuild from brokenness, to claw your way upward, a neder expresses that fire. When you’re already in a place of light and giving, the nedavah keeps it flowing.

The Joy of Rabbi Shimon Bar Yochai

With all this, we come to Rabbi Shimon Bar Yochai. In the song sung on his hilulah—“Shemen sasson mechaverecha”—we describe how he was anointed with the oil of joy more than all his colleagues. This shemen sasson is the very same oil we’ve seen symbolizing both wisdom and joy. Just as the Kohen Gadol was crowned with oil to serve above personal loss, Rabbi Shimon bore the spiritual crown of joy that elevated him beyond even his peers.

Although he was not a literal Kohen Gadol, Rabbi Shimon’s level was such that he’s often depicted with the tzitz on his forehead, a sign of his inner sanctity. His anointing came from the depth of his wisdom (daat) and joy (simcha). The brain, as taught in the Kabbalah, is like a flame fueled by oil—joy fuels the illumination of wisdom. And this was Rabbi Shimon’s unique light: his joy, his simcha, burned brightly and allowed him to reach levels others could not – i.e. the Light beyond the Keter.

Before he passed away, Rabbi Shimon told his students that their success—unlike the tragic failure of Rabbi Akiva’s 24,000 students—was rooted in chavivuta, a deep love and connection. And that love came from simcha. The Zohar says it plainly: Chadi Rabbi Shimon—he rejoiced. His joy opened the gateway to revelation, unity and redemption.

And this is why Lag BaOmer, the day of his passing, is celebrated with unparalleled simcha. In Meron, by his grave, hundreds of thousands gather to sing, dance and rejoice. The bonfires lit around the world are not just symbolic—they are vessels of joy, extending his light into every corner of the Jewish people.

This joy is not escapist. It is the most powerful form of teshuvah. As opposed to a fear-based approach that overwhelms with guilt and dread, the path of Rabbi Shimon—and of Rebbe Nachman—is one of hope, of aseh tov (doing good). Start with the good. Build from the smallest mitzvah, the faintest spark, the tiny nekudah tovah (good point). And from there, the darkness begins to fall away.

As Rebbe Nachman taught: The verse reads “Sur meira va’aseh tov” (steer away from evil and do good)—yes, but start with the aseh tov, and the sur meira will follow. This is Rabbi Shimon’s light. It’s why all Jews, across all spectrums, refrain from saying Tachanun on Lag BaOmer. It is a day of joy, of love, of deep spiritual fire.

Joy That Brings Redemption

Joy, then, is not the result of perfection. It’s the engine of growth. The Kohen Gadol continues his holy work even in mourning, fueled by the crown of oil. A person brings a nedavah out of generosity and lightness of heart. But when climbing from below, clawing upward toward holiness, a neder—rooted in ratzon—lifts him to the 50th gate/the Keter.

And at the center of it all stands Rabbi Shimon Bar Yochai, the embodiment of the nezer, the crown of oil, of joy, of daat. His light teaches us that teshuvah must begin with joy. That the world is healed through simcha. That Mashiach comes not through despair, but through dancing and rejoicing through the Torah and Mitzvot.

Shabbat Shalom, and may we all be zocheh to activate the light of Rabbi Shimon, the joy of the Kohen Gadol, and the redemption of Mashiach—b’karov mamash.

Meir Elkabas 

This article also appears on the BRI breslov.org website: https://breslov.org/the-light-and-joy-of-rebbe-shimon-bar-yochai/ 

For a video presentation of this article: https://breslov.org/the-light-and-joy-of-rebbe-shimon-bar-yochai/

Help support Breslov Therapy: ⁠⁠linktr.ee/breslovtherapy⁠⁠

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

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

Follow us: ⁠⁠breslovtherapy.blogspot.com/⁠⁠ 

Spotify: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠open.spotify.com/show/2cRAICkl6Hk…⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ 

Soundcloud: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@⁠breslov-therapy⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ FB: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.facebook.com/breslovtherapytm…⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

To donate or sponsor a class: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠linktr.ee/breslovtherapy⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

Contact us: @: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠breslovtherapy@gmail.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ WhatsApp: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠+1-732-800-1863⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠#breslov⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠#breslovtherapy⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠#rebbenachman⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠#rebnoson⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠#likuteymoharan⁠⁠ ⁠⁠#likuteyhalakhot⁠⁠ ⁠⁠#likuteytefilot⁠⁠ ⁠⁠#meirelkabas⁠⁠ ⁠⁠#simcha

Parshat Acharey Mot/Kedoshim - The Ins and Outs of Yom Kippur

 BH

Accessing the Infinite Light through the Kohen Gadol

Yom Kippur and the Power of Atonement

The Parshah begins with a detailed description of the Yom Kippur service. This one day a year, the Kohen Gadol is permitted to enter the Holy of Holies to achieve atonement for the entire Jewish people. This sacred space, though physical, serves as a connection point to the Infinite Light—Ohr Ein Sof.

Reb Noson, in his discourses based on Likutey Moharan Lesson 24, highlights that this atonement isn’t just a ritual cleansing. The Kohen Gadol’s access to the Infinite Light allows him to reach a spiritual level beyond time and space. From there, he draws forgiveness for sins committed since the previous Yom Kippur.

The Ten Days and the Keter

Reb Noson explains that the ten days from Rosh Hashanah to Yom Kippur correspond to the three intellectual faculties—Chochmah, Binah, and Da’at—each multiplied by the others, yielding nine spiritual chambers. The tenth day, Yom Kippur, is the Keter itself: the crown, the gateway to the Infinite Light. This is the highest level one can reach, where teshuvah (repentance) and atonement truly begin.

Only the Tzaddik Can Enter

The ability to effect atonement on this level requires a tzaddik—specifically the Kohen Gadol—who is worthy to enter this exalted place. Just as the Kohen Gadol must be spiritually pure and exceptionally holy to perform the Yom Kippur service, so too, each generation requires a tzaddik who can elevate us, even from our lowest places, by connecting to the light beyond understanding.

In and Out: The Kohen Gadol’s Movements

Another feature of the Yom Kippur service is the Kohen Gadol’s repeated movement in and out of the Holy of Holies. Each time he exits and reenters, he must change between the four white garments worn for entering the Kodesh HaKodashim and the eight garments used for standard services. Each change requires immersion in a mikveh.

This repetitive going in and out reflects the rhythm of Divine perception described in Likutey Moharan 24: the human mind must be allowed to run and return, to perceive and then step back. Constant advancement without pause would overwhelm a person. This is mirrored in the Kohen Gadol’s avodah—moments of direct contact with the Infinite Light, followed by retreats into structured service.

The Ascent Within the Descent: The Kohen Gadol’s Mikveh Immersions

Why Immerse on the Way Down?

Reb Noson raises a striking question. It’s understandable why the Kohen Gadol would immerse in the mikveh when transitioning from the regular daily service—performed in the eight garments—to the elevated Yom Kippur service, which required four white garments and entry into the Holy of Holies. Immersion symbolizes elevation, a spiritual ascent. Just like a woman immerses to rise from the impurity of niddah or a man purifies before prayer, the Kohen prepares to ascend.

But why, Reb Noson asks, must the Kohen immerse again when leaving the Holy of Holies and returning to the daily service? If he’s leaving a higher level and going “down,” what purpose does the mikveh serve?

Descending to Build Vessels

The descent after perceiving holiness is not a fall—it’s an essential part of growth. Rebbe Nachman teaches that the soul’s path is not linear. It is marked by ratzo v’shov (running and returning), matei velo matei (touching and not touching), advancement followed by restraint. The “descent” is what allows a person to internalize the light they’ve accessed.

The Kohen Gadol exits the Holy of Holies, and before returning to his “lower” tasks, he immerses again because he’s about to carry the impact of the Infinite Light into the world of action. It’s a descent for the sake of an even greater ascent. The going out is an aliyah.

Throughout the year, we face setbacks, failures, and confusion, but we remember: the journey in and out is part of the process.

The Goat to Azazel and the Power of Teshuvah

Atonement Beyond Logic

Another striking element of Yom Kippur is the ritual of the goat sent to Azazel. Unlike the korbanot offered on the altar, this goat is not slaughtered as a sacrifice. Instead, it is led deep into the wilderness, to a rocky cliff, and pushed backwards—symbolizing a complete rejection of the sins it represents. A crimson thread is tied to its horns, with a corresponding piece tied to the entrance of the Temple. When the goat reaches its end, if the crimson thread turns white, it’s a sign from Heaven that the Jewish people have achieved atonement.

Confession and the Scapegoat

Before this ritual, the Kohen Gadol offers multiple verbal confessions—first for himself, then for the Kohanim, and then for the entire nation. These verbal admissions, along with the sacrifices and incense, culminate in this deeply symbolic act of sending away sin. The scapegoat ritual emphasizes that there is an element of teshuvah that defies our understanding. It doesn’t follow conventional rules of korban or kaparah. Instead, it embodies the idea that even sins with no atonement in standard frameworks can be elevated through connection to something beyond logic—something rooted in the Infinite Light.

Why the Azazel? Completing the Atonement Through Descent

A Shocking Ritual with a Hidden Depth

The ritual of sending the goat to Azazel seems, on the surface, cruel and extreme. From the perspective of animal rights or emotional sensitivity, pushing a goat off a cliff until it’s smashed to pieces sounds barbaric. But the Torah’s approach is deeply spiritual: this animal, unlike any other, is laden with the collective sins of the Jewish people.

Through the vidui (confession) spoken over it by the Kohen Gadol, the goat becomes a spiritual vessel carrying immense impurity. The Zohar explains that once it receives this weight of evil, the goat itself becomes a force for destruction. Letting it live would be a danger to the world. The only way to rectify the sins and purify the Jewish people is through this severe and final act.

From the Infinite Light to the Darkest Cliff

But if the Kohen Gadol already entered the Holy of Holies and accessed the Infinite Light, bringing about atonement through the incense and the blood offerings, why is this additional ritual necessary?

However, this reveals a powerful truth: the true test of elevation is what happens after the light. The Kohen Gadol must return from the holiest place on earth into the murky, confusing world. The realm called Heichal HaTemurot, the Chamber of Exchanges, represents the tangled mess of good and evil, clarity and confusion that makes up the human experience.

The Final Descent and the Role of Azazel

The smashing of the Azazel goat is the final act of descending into this concealment, where the good is buried inside the bad. It’s only through this process that the final sparks can be redeemed. The “inhumane” nature of the act is intentional—it reflects the harshness of evil and the necessity of extracting good from its grasp.

The entire Yom Kippur service teaches that true rectification doesn’t happen in the heights alone. It requires entering the light and returning to uplift the darkness. The Kohen Gadol’s in-and-out movement, his transitions between holier garments and the daily ones, between incense and animal sacrifice, is a model of spiritual balance.

Living the Yom Kippur Path Every Year

Even without the Temple, we relive these devotions on Yom Kippur. When we read the Avodah service in the Musaf prayer, bow down during the reciting of the Kohen Gadol’s service, and envision the ritual of Azazel, we activate remnants of that Infinite Light.

And throughout the year, as we face setbacks, failures, confusion, and the need to start again—we remember: the journey in and out is part of the process. The path of descent for the sake of ascent is embedded in the deepest rituals of our holiest day, and in our daily lives.

This article also appears on the BRI breslov.org website: https://breslov.org/the-ins-and-outs-of-yom-kippur/ 

For a video presentation of this article: https://youtu.be/C0YfZZOcDhc

Help support Breslov Therapy: ⁠linktr.ee/breslovtherapy⁠

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

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

Follow us: ⁠breslovtherapy.blogspot.com/⁠ 

Spotify: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠open.spotify.com/show/2cRAICkl6Hk…⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ 

Soundcloud: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@⁠breslov-therapy⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ FB: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.facebook.com/breslovtherapytm…⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

To donate or sponsor a class: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠linktr.ee/breslovtherapy⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

Contact us: @: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠breslovtherapy@gmail.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ WhatsApp: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠+1-732-800-1863⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠#breslov⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠#breslovtherapy⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠#rebbenachman⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠#rebnoson⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠#likuteymoharan⁠ ⁠#likuteyhalakhot⁠ ⁠#likuteytefilot⁠ ⁠#meirelkabas⁠ ⁠#simcha

Shabbat Shalom

Meir Elkabas