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

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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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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 

~~~

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

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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Shabbat Shalom 

Meir Elkabas

Parshat Re'eh - The 3 Levels of the Vulture

 BH

A significant portion of the discussion focuses on the listing of impure birds. According to Rashi, there’s a rule to understand here: whatever the Torah lists is the minority, and whatever is not listed is the majority.

One particularly interesting bird discussed in this parshah is the vulture. This bird appears in chapter 14, verse 13. In verse 11 the Torah states, “Kol tzipor tehorah tochelu,” meaning “every pure bird you shall eat,” followed by “V’zeh asher lo tochelu,” which introduces the birds you should not consume. The list begins with “Hanesher, Haperes v’ozniyah.” The bird of focus is mentioned in verse 13: “V’et haRa’ah,” which is often translated as the vulture, along with “V’et ha’Ayah v’haDayah l’minah.”

Rashi offers an intriguing explanation of this verse, noting that these names—Ra’ah, Ayah, and Dayah—actually refer to the same bird, just under different names. This bird has a unique characteristic that sets it apart from others. The name “Ra’ah” is derived from the Hebrew root word for “seeing” (re’ut). Rashi explains that this bird is called Ra’ah because it “sees exceedingly well”—far better than other birds.

But why the different names—Ra’ah, Ayah, and Dayah? Rashi clarifies that the Torah uses these names to prevent any confusion among scholars or observers. If someone were to argue that a bird called Ayah or Dayah is permissible because it doesn’t share the name Ra’ah, the Torah preemptively clarifies that all these names refer to the same bird, which is indeed prohibited. This redundancy ensures there’s no mistake or misunderstanding regarding which birds are forbidden.

Through this detailed examination of a single bird, Parshat Re’eh teaches us about the importance of clarity and precision in Torah law. It also highlights the richness of the Torah’s language, where even the names of creatures carry deep significance and serve to guide us in our understanding of what is permissible and what is not.

It’s fascinating how the Torah goes into such detail about this particular bird, and Rashi’s commentary sheds even more light on it. But what deeper message is Hashem trying to convey to us on a personal level? This detailed discussion of the bird can be seen as a hint, as Rebbe Nachman elaborates in Likutey Moharan, Lesson 24.

Rebbe Nachman teaches that in order to reach the Infinite Light, which can be understood practically as attaining clarity in life—clarity in our struggles, frustrations, obstacles, and confusions—one must start by performing mitzvot with joy. This joy in fulfilling commandments opens the door to blessings, particularly the blessing of intellect. When this intellect is combined with a person’s emunah (faith), it drives a person forward, igniting a yearning to come closer to God. This yearning pushes a person to continuously seek out Hashem’s presence in their life, propelling them forward on their spiritual journey.

However, if a person were to continue progressing without any hindrance, they would eventually become consumed by the Infinite Light, losing themselves in it. That’s why there must be brakes or boundaries—moments of setbacks, obstacles, or lack of momentum. These setbacks serve a crucial purpose; they create vessels within a person that can hold the Infinite Light, allowing them to gain clarity without being overwhelmed.

Spiritual growth often begins in darkness, but through our struggles we can move toward the Infinite Light. Each of us, at our own level, can take this message to heart, using it as a guide to gain personal clarity in life and draw closer to Hashem.

The imagery of a bird is particularly fitting here. Just as a bird uses its wings to soar swiftly through the sky, a person can be described as “flying” when they are making significant spiritual progress. In Jewish thought, when someone is full of joy and momentum in their Yiddishkeit, they are often described as “flying like a bird.” The bird symbolizes forward movement, a dynamic progression in spiritual life.

The bird in the Torah, particularly the Ra’ah, hints at this concept. The word Ra’ah, which means to see, also aligns with the idea of seeing with extraordinary clarity. Rashi notes that this bird has exceptional vision, which ties into the theme of clarity that Rebbe Nachman discusses. Interestingly, the numerical value (gematria) of the word Ra’ah (resh, alef, hey) is 206. When you add one for the word itself, you get 207, which is the same as the numerical value of Ein Sof, the Infinite Light.

This connection suggests that the Torah is hinting at a spiritual journey toward the Infinite Light through the symbolism of the Ra’ah. To reach this state of divine clarity, the Torah indicates that it’s not just about moving forward endlessly. Instead, there must be a balance, a combination of advancing and facing setbacks, which together allow a person to internalize the Infinite Light.

Ra’ah represents the ultimate goal of reaching the Infinite Light, but this goal can only be achieved through the interplay of momentum and boundaries, forward movement and setbacks. Each element is essential in the spiritual journey, and together they enable a person to achieve true clarity and connection with the Divine.

To reach this divine light, the Torah indicates that one must go through “V’et ha’Ayah v’haDayah.” The word “Ayah” is similar to “ayeh,” a cry that expresses a person’s yearning for Hashem. In the Shabbat Musaf prayer, we say, “Ayeh mekom kevodo,” asking, “Where is the place of His glory?” The Arizal teaches that when saying “Ayeh,” one should focus on drawing down the highest levels of Shabbat holiness, tapping into the neshama’s connection to the Infinite. Reb Noson in Likutey Halakhot further explains that this high level of holiness is triggered by a Jew’s yearning for Hashem. The cry of “Ayeh” symbolizes a deep longing to find and connect with Hashem, a necessary step in moving forward on the spiritual path.

However, forward momentum alone isn’t enough. The next step is “Dayah,” which serves as a necessary brake. The word “Dayah” can be understood as a form of “dai,” meaning “enough” or “stop.” When a person is advancing rapidly, flying forward like a bird, they must eventually be told to stop, to prevent them from being consumed by the light. This stopping allows a person to internalize the Infinite Light without being overwhelmed.

This entire process is symbolized by an impure bird. One might wonder why such a holy concept is represented by something impure. Rebbe Nachman addresses this by explaining that spiritual growth often begins in a place of impurity. The journey toward holiness often starts from a low point, where one is far from Hashem. It’s from this place of impurity that a person can ascend, extracting holiness trapped within and performing mitzvot with joy. This joy, even when starting from a lowly place, propels a person forward on their spiritual journey.

The message of the Parshah, symbolized by the impure bird, is that spiritual growth often begins in darkness. It is through our struggles, setbacks, and yearning for Hashem that we can move toward the Infinite Light. Each of us, at our own level, can take this message to heart, using it as a guide to gain personal clarity in life and draw closer to Hashem.

May it be Hashem’s will—that we take this profound message and use it to soar toward the Infinite Light, gaining the clarity and connection we seek in our lives.

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

This class also appears on the BRI breslov.org website: https://breslov.org/the-3-levels-of-the-vulture/

For a video presentation of this class: https://youtu.be/0Mx4hk0Nr1Y

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To help a needy family of 6 in Jerusalem with Shabbat expenses please follow this link: http://paypal.me/meirelkabas or by Bit/PayBox (in Israel): #0549717033

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Shabbat Shalom

Meir Elkabas

Parshat Eikev - The Retroactive Passing of Aharon

 BH

In Parshat Eikev, Chapter 10, verse 6, seems disconnected from the flow of the narrative of the Parsha. After Moshe details how he descended from the mountain with the second set of tablets and placed them in the ark, the Torah abruptly shifts focus: “And the children of Israel traveled from the wells of Bnei Ya’akan to Mossera; there, Aharon passed away and was buried, and his son Elazar became the high priest.” This raises several questions. First, we know Aharon actually passed away on Mount Hor, not in this place called Mossera. Why does the Torah suggest otherwise?

Rashi explains that after the passing of Aharon with the golden calf, as the Jews prepared to face the king of Arad, they panicked and retreated eight camps backward. At the eighth stop, the Levites tried to bring them back, resulting in a tragic internal battle where many Jews were killed. The mourning for those lost in the battle caused them to truly feel the pain of Aharon’s passing, even though it happened earlier. It was as if Aharon passed away at that moment, as the sorrow over losing him became palpable due to their current struggles.

Rebbe Nachman adds deeper significance to this. He teaches that Aharon symbolizes the source of blessings (bracha) through simcha. The Kohanim, descendants of Aharon, bless the people, highlighting the connection between joy and receiving Hashem’s light. When Aharon passed away, this light and clarity diminished, leading the Jews to lose confidence in facing Arad. Without this clarity, they regressed eight camps, symbolizing their spiritual descent.

Rebbe Nachman explains that reaching the level of clarity known as the “Infinite Light” requires building nine vessels through resilience amid setbacks. When people face difficulties, they’re often pushed back. But if they maintain emunah and simcha, they transform these setbacks into vessels capable of holding the light of clarity. The Jewish people, however, retreated too far, risking total collapse by falling past the critical point where the ninth vessel could be created.

By holding on to Emunah and Simcha, we can avoid unnecessary suffering and bring blessings into our lives.

At this stage, the Levites intervened with force, signaling that if the people continued to regress, there would be no hope. The bloodshed and loss that followed were unfortunate but necessary for their rectification. Instead of embracing simcha and emunah, the Jews’ despair led them to face the consequences of their actions through mourning and pain. This is why the Torah symbolically associates Aharon’s death with this location—it represents their missed opportunity to rectify through positive means.

Rebbe Nachman and Reb Noson emphasize that significant breakthroughs can occur positively if we hold on to joy and faith, even during difficult times. But if these moments are lost, the resulting rectification often comes through hardship. History contains many such moments where spiritual elevation could have been achieved smoothly, but instead occurred through suffering, as seen in episodes of Kiddush Hashem throughout the ages.

This Parshah reminds us that setbacks are part of life, yet how we respond determines whether we can build vessels for Hashem’s light. By holding on to emunah and simcha, we can avoid unnecessary suffering and bring blessings into our lives. We should strive to be resilient, never allowing fear to overpower our faith. As Rebbe Nachman famously said, the main thing is not to make yourself afraid. With the merit of the tzaddikim who have passed on, may we face every challenge with strength and confidence.

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-retroactive-passing-of-aharon/

For a video presentation of this article: https://youtu.be/pCTAQMFNO-Q

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Shabbat Shalom

Meir Elkabas