Parshat VaYeshev - 22 Years of Darkness: Yaakov’s Pain and Yosef’s Joy

 BH

The Power of Mitzvot with Joy

Rebbe Nachman’s teachings in Likutey Moharan Lesson 24 highlight the immense power of performing mitzvot with joy (simcha). This joy unlocks Hashem’s infinite light, granting clarity in life’s most challenging moments. However, the journey to this clarity requires enduring betishot—pushbacks that test a person’s resolve by plunging them into the “exchange chambers.”

These chambers symbolize the chaos of life’s trials, where truth and falsehood, purity and impurity, often blur. Yet, by maintaining joy and striving forward, one ascends beyond this confusion, accessing Hashem’s guiding light.

The Mystery of the Number Ten

Rebbe Nachman reveals that the mind, composed of three faculties—chokhmah (wisdom), binah (understanding), and da’at (knowledge)—is central to this process. These faculties aim toward the Keter (crown), a barrier that protects a person from being overwhelmed by the infinite light. When one reaches the Keter, they are pushed back, allowing the mind’s components to multiply into nine interconnected combinations. Together with the Keter, this forms the number ten, a recurring motif in the Torah.

The number ten signifies divine order and balance, appearing in the ten utterances of creation, the ten plagues, the ten commandments, and more. It represents the harmonious interaction between finite human effort and infinite divine light.

Yaakov’s Grief and the Challenge of Uncertainty

In this week’s Parsha, Yaakov Avinu embodies the tension of striving for clarity amidst uncertainty. His inability to find consolation over Yosef’s disappearance stems from a deep spiritual principle: Hashem created a natural process of consolation for mourning the deceased, knowing they are in another world. But with Yosef’s fate unknown, Yaakov’s mourning lingered for 22 years.

Rashi connects this prolonged suffering to Yaakov’s lapse in the mitzvah of Kibbud Av Va’em (honoring parents). Though Yaakov followed his parents’ directive to stay with Lavan, he could have returned earlier. As a result, Yosef’s absence mirrored Yaakov’s own 22-year delay, a powerful measure-for-measure teaching.

Yaakov’s Loss of Simcha and the Divine Spirit

During the 22 years Yosef was absent, Yaakov was unable to experience true joy, and the Divine Spirit did not rest upon him. This lack of joy blocked Yaakov from connecting to Hashem on a higher level. Rebbe Nachman’s teaching in Likutey Moharan lesson 24 highlights the vital connection between simcha and spiritual elevation—without joy, a person cannot achieve the clarity and connection to Hashem that comes through the Divine Presence.

The sages teach that one who mourns a deceased loved one eventually finds consolation. But Yaakov’s unrelenting grief over Yosef was a clear sign that Yosef was still alive. Why, then, did Yaakov remain in mourning? The explanation lies in the unique status of a tzaddik. Even in death, a tzaddik is considered alive. For Yaakov, Yosef’s absence left a void that neither life nor death could fully explain, leaving him in a state of perpetual sorrow.

The Cherem on Revealing Yosef’s Status

Yosef’s brothers sold him into slavery as a sign of their disdain for what he represented. To ensure their secret was kept, they enacted a cherem (ban of excommunication), which included Hashem as the tenth participant to complete the quorum. This divine agreement ensured that no one, not even Yitzchak, could reveal to Yaakov that Yosef was still alive.

Even after Yosef rose to power as viceroy of Egypt, he could not send word to his father due to this cherem. The silence prolonged Yaakov’s suffering but fulfilled a greater divine purpose.

The Severity of Yaakov’s Punishment

The 22-year separation from Yosef was a punishment for Yaakov’s 22 years away from Yitzchak, during which he did not fulfill the mitzvah of Kibbud Av Va’em (honoring one’s parents). Although Yaakov’s absence was initially justified by his need to escape Esav and build his family, his extended stay with Lavan added unnecessary time. This punishment reflects the Torah’s emphasis on honoring one’s parents as a cornerstone of spiritual life.

Yosef as an Extension of Yaakov’s Simcha

Yaakov’s spiritual and emotional connection to Yosef runs deep. The Midrash compares Yaakov to a fire and Yosef to the flame that extends the fire’s reach. Just as a fire without a flame cannot illuminate distant places, Yaakov’s joy and spiritual power required Yosef to extend and actualize it.

Rebbe Nachman and Reb Noson explain that Yosef represents the extension of simcha. While Yaakov embodies the source of joy, Yosef brings that joy to the darkest corners of existence, symbolizing the ability to maintain happiness even in the most challenging circumstances. Yosef’s role as an extension of Yaakov’s simcha is crucial, particularly in his status as a tzaddik who finds joy in his connection to Hashem.

Just as Yosef’s light sustained Yaakov and his family during the famine, so too the teachings of Tzaddikim, rooted in joy and the ability to find meaning in adversity, provide the strength to endure exile and setbacks, and are central to the Jewish people’s spiritual survival!

Midah Keneged Midah (Measure for Measure)

The separation of Yaakov and Yosef for 22 years mirrors Yaakov’s own 22 years away from Yitzchak. Just as Yaakov’s absence from Yitzchak disrupted the mitzvah of honoring his father, Yosef’s absence served as a painful reminder of that disruption. This measure-for-measure punishment underscores the importance of maintaining spiritual responsibilities even amidst life’s challenges.

The Sale of Yosef: Rejecting the Tzaddik

The sale of Yosef by his brothers was more than an act of jealousy—it symbolized a deep spiritual conflict. Yosef’s dreams revealed his role as the Tzaddik, the spiritual leader whose light sustains and guides. The brothers, however, rejected this concept, prioritizing other spiritual pursuits. Their decision to sell Yosef into Egypt represented a rejection of his role as the Tzaddik and an attempt to banish this idea entirely.

Egypt as the Beginning of Redemption

Yosef’s descent to Egypt initiated the exile of the Jewish people, a necessary stage in their spiritual development. Egypt, representing constriction and impurity, became the setting for gathering holy sparks trapped there since creation. This process of spiritual refinement mirrors the experience described in Likutey Moharan 24, where setbacks (betishot) and challenges prepare a person to receive Hashem’s infinite light.

Rebbe Nachman teaches that all exiles are likened to Egypt because they bring the Jewish people into tight, restrictive circumstances. Yosef’s suffering and eventual rise to power illustrate how divine providence uses exile and hardship as tools for redemption.

The Eternal Role of the Tzaddik

Yosef’s journey underscores the centrality of the Tzaddik in Jewish spirituality. Despite the brothers’ rejection, Yosef emerged as the savior of his family during the famine, fulfilling the very dreams they sought to suppress. His story serves as a reminder that the Tzaddik’s light is essential for survival and redemption.

Even today, the concept of the Tzaddik remains challenging for many to accept. Yet, as Yosef’s story demonstrates, the Tzaddik is the conduit through which Hashem’s blessings flow. By embracing this idea and recognizing the divine purpose behind life’s challenges, we can access true clarity and joy, even in the darkest times.

Yaakov’s Suffering and Yosef’s Joy

Yaakov’s suffering during the 22 years of separation from Yosef carried a deeper purpose. Yaakov, who embodied joy even in adversity, underwent this pain as a preparatory phase for the Jewish people’s exile in Egypt and future challenges. During this time, Yosef, despite his own exile and hardships in Egypt, remained a source of unshakable joy, described as an ish matzliach (a successful man). His ability to maintain simcha amidst trials highlights his role as an extension of Yaakov’s light, sustaining the Jewish people even in darkness.

The Mystery of the Number 22

The significance of 22 years extends beyond historical events. The number 22 corresponds to the Hebrew letters kaf and bet, which, when expanded and calculated, connect to a mystical framework pointing to 501 and ultimately 502. This number holds symbolic value, aligning with the gematria (numerical equivalent) of “Nachman” and “Simcha” (Rebbe Nachman ben Simcha), and “Shimon” and “Yochai”(Rabbi Shimon bar Yochai). Together, these Tzaddikim represent the light and guidance required to navigate exile and bring redemption.

Rabbi Shimon bar Yochai declared that through his work, the Zohar, “the Jews will come out of exile.” Similarly, Rebbe Nachman prophesied that when his teachings spread, it would herald the arrival of Mashiach. The connection between these Tzaddikim, Yaakov’s suffering for 22 years, and Yosef’s enduring joy illustrates the divine orchestration behind Jewish history and its redemptive path.

Divine Concealment and the Keter

Yaakov’s unsettled state during those 22 years wasn’t arbitrary. Hashem intentionally withheld explicit knowledge of Yosef’s survival. This concealment mirrors the concept of the Keter, where divine light is purposefully obscured to allow for spiritual growth through setbacks (betishot). Yaakov’s inability to mourn fully, despite sensing Yosef’s life force, reflects this dynamic. Yaakov’s experience became a blueprint for enduring and rising above the challenges of exile.

The Role of the Tzaddikim in Redemption

The tag-team dynamic between Yaakov and Yosef serves as a model for the enduring influence of Tzaddikim. Just as Yosef’s light sustained Yaakov and his family during the famine, the teachings of Tzaddikim like Rabbi Shimon bar Yochai and Rebbe Nachman ben Simcha provide the strength to endure exile and setbacks today. Their teachings, rooted in joy and the ability to find meaning in adversity, remain central to the Jewish people’s spiritual survival.

This article also appears on the BRI breslov.org website: https://breslov.org/22-years-of-darkness-yaakovs-pain-and-yosefs-joy/ 

For a video presentation of this article: https://youtu.be/bXr0DvCEXv0 

This class is based on Likutey Moharan lesson 24. For more on this lesson: linktr.ee/breslovtherapy_lesson_24 share it with your friends. Thank you.

~~~~~

Follow us: 

https://breslovtherapy.blogspot.com/

Spotify: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠open.spotify.com/show/2cRAICkl6Hk9CdKUrAxSMJ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ 

Soundcloud: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@⁠breslov-therapy⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ 

FB: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.facebook.com/breslovtherapytm.meir⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ 

To donate or sponsor a class: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://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

Parshat VaYishlach - The Dust of Depression

 BH

In Parshat Vayishlach, we encounter the dramatic episode of Yaakov Avinu wrestling with the angel of Esav. This confrontation occurs while Yaakov is preparing to meet Esav, who is advancing with 400 men. Amid his efforts to safeguard his family and possessions, Yaakov returns to retrieve small vessels (pachim k'tanim) and finds himself alone. At this moment, the angel of Esav confronts him, initiating a fierce battle that lasts until dawn.

The Torah describes the struggle as generating a significant amount of dust—avak. The Midrash elaborates that this dust ascended higher and higher, symbolizing the intensity of their wrestling. Reb Noson, in Likutey Halakhot, provides a profound interpretation of this imagery, connecting it to spiritual and emotional struggles.

The Symbolism of Dust: Avak as Depression

Reb Noson explains that the dust stirred during the struggle represents depression and lethargy. Just as dust settles on objects that remain stagnant and unmoving, so too does sadness immobilize a person, trapping them in inertia. Depression manifests as a lack of movement, where one feels lifeless and unmotivated, like a dusty, unused object.

In contrast, movement symbolizes joy and vitality. When a person is joyful, they are active, engaged, and full of life. They take initiative and embrace opportunities. The angel of Esav sought to overwhelm Yaakov with this avak—to cloud his spirit with sadness and inertia, especially during the dark hours of the night, which naturally evoke feelings of gloom and despair.

Yaakov’s Triumph: The Epitome of Simcha

The battle between Yaakov and the angel extended through the night, a time associated with darkness and vulnerability. However, as the Torah recounts, the angel ultimately failed: Vayar ki lo yachol lo—”And the angel saw that he could not overcome him.” Reb Noson emphasizes that Yaakov represents joy, as expressed in the verse: Yagel Yaakov, Yismach Yisrael—”Yaakov will delight, Yisrael will rejoice.” His innate resilience, grounded in simcha, enabled him to withstand the angel’s attempts to drag him into depression.

Balancing Yagel Yaakov and Yismach Yisrael maintains our spiritual vitality, ensuring that darkness and despair cannot take hold!

Joy Versus Depression: Yaakov’s Resilience

The angel of Esav attempted to envelop Yaakov in avak—dust—a symbolic representation of sadness, depression, and spiritual stagnation. Dust accumulates when there is no movement, much like how depression immobilizes a person. Yaakov, the epitome of joy, resisted. As the Torah says, Yagel Yaakov Yismach Yisrael—”Yaakov will delight, Yisrael will rejoice.” Yaakov’s dual names reflect his ability to maintain joy, even amidst challenges, balancing Gila (delight) and Simcha (rejoicing) depending on his circumstances.

Striking the Sciatic Nerve: A Target on the Lowly Souls

The angel, realizing he couldn’t overpower Yaakov directly, struck his sciatic nerve, injuring his leg. Reb Noson interprets this as a spiritual attack on Yaakov’s descendants who represent the “legs”—the spiritually distant or “low souls.” The gid hanashe symbolizes those vulnerable to being uprooted from their place of joy into sadness and despair.

However, the Parsha later reveals that Yaakov was healed, offering hope to even the lowest souls. By remaining connected to the true Tzaddikim, who continue Yaakov’s legacy, even those distant from holiness can reclaim joy and purpose.

Exile’s True Battle: Fighting Sadness

Reb Noson highlights that the essence of exile (Galut) is the attempt to drag the Jewish people into depression. The secret to survival and triumph lies in clinging to joy and connecting to the Tzaddikim of Yaakov’s caliber. The nations who attack the Jewish people often do so out of their own inner sadness and emptiness. True happiness would eliminate the need for conflict.

The Eternal Lesson

Yaakov’s wrestling match teaches us to combat sadness, remain “dust-free,” and find joy in every situation. By balancing Yagel Yaakov and Yismach Yisrael, we maintain our spiritual vitality, ensuring that darkness and despair cannot take hold.

May we all merit to embrace the joy of Yaakov and Yisrael, standing resilient in the face of challenges. Shabbat Shalom!

This article also appears on the breslov.org website: https://breslov.org/the-dust-of-sadness/ 

For a video presentation of this article: https://youtu.be/EtU637MUhTQ

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

Follow us: 

https://breslovtherapy.blogspot.com/ Spotify: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠open.spotify.com/show/2cRAICkl6Hk9CdKUrAxSMJ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠  Soundcloud: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@⁠breslov-therapy⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠  FB: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.facebook.com/breslovtherapytm.meir⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠  Contact us: @: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠breslovtherapy@gmail.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ WhatsApp: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠+1-732-800-1863⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠#breslov⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠#breslovtherapy⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠#rebbenachman⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠#rebnoson⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ #likuteymoharan #likuteyhalakhot #likuteytefilot #meirelkabas #simcha

Shabbat Shalom

Meir Elkabas

Parshat Chayey Sarah - The Crown of the Husband

 BH

The Journey to the Keter: Growth Through Challenges

Rebbe Nachman teaches in Likutey Moharan lesson 24 that when one performs a mitzvah with joy, it propels them upward toward the Keter. The Keter, often described as the spiritual gateway to Hashem’s infinite light, represents the pinnacle of spiritual achievement. However, direct access to the infinite light is impossible for finite beings. If one were to fully connect, they would cease to exist as a distinct entity and merge entirely with the light, which is not Hashem’s intention.

Hashem desires that human beings, while remaining finite, experience His presence and clarity. The Keter achieves this by pushing the individual back. This dynamic, known in Kabbalistic terms as Matei V’lo Matei—“reaching and not reaching”—allows a person to gain brief exposure to Hashem’s infinite light before being returned to their finite state. During this “bounce back,” the individual creates vessels capable of containing the divine light in a manageable way.

The result is clarity, providing solutions to life’s challenges and frustrations. Rebbe Nachman emphasizes that the trials of life are continuous, as they are the stepping stones for growth. These tests are not meant to break a person but to propel them closer to Hashem, driving them to perform mitzvot with joy and engage with the Keter.

The Role of Simcha in Accessing the Infinite Light

The key to this process is simcha – joy. Joy in mitzvot enables the individual to approach the Keter, endure its pushback, and emerge with the clarity and spiritual growth needed to navigate life’s tests.

The Keter and Marriage: Insights from Reb Noson

Reb Noson, in Likutey Halakhot (Laws of Marriage, Discourse 4), extends the concept of the Keter to the dynamic between husband and wife. He highlights the verse from Mishlei (Proverbs), “Eshet Chayil Ateret Ba’alah”—“A woman of valor is the crown of her husband.” This indicates that the wife, in her role within the marital relationship, embodies the concept of the Keter.

In marriage, the husband is traditionally the giver, obligated through the Ketubah to provide for his wife’s needs. The wife, as the recipient, might seem to hold a subordinate position. However, the concept of the Keter flips this perspective.

The Keter, as the crown, sits above the head, symbolizing its elevated status. Similarly, the wife’s role as the crown of her husband signifies her ability to elevate him, guiding him toward greater spiritual and personal growth.

The Wife as the Keter: A Balancing Force

The Keter represents restraint and balance. It provides a pushback that ensures aspirations and ambitions are tempered to avoid overexertion or burnout. Similarly, the wife plays a critical role in marriage by acting as a spiritual “brake,” guiding the husband and family toward sustainability and growth. Her connection to the Keter allows her to see when ambitions might exceed practical limits, and her resistance, though challenging, is ultimately for the husband’s benefit.

This dynamic reflects a deeper truth: while the wife is the receiver in marriage, her rootedness in the Keter elevates her to a position of profound influence. Setbacks and obstacles originating from the wife are opportunities for the husband to bend, like the curved shape of the Hebrew letter kaf, symbolizing humility. By accepting this pushback, the husband gains clarity and builds vessels to receive Hashem’s infinite light.

Sarah Imeinu: The Eshet Chayil of Avraham Avinu

The Midrash on Parshat Chayei Sarah emphasizes Sarah’s role as the crown of Avraham Avinu, explicitly connecting her to the verse Eshet Chayil Ateret Ba’alah. Sarah’s passing marked a tremendous loss for Avraham, as the Torah hints in the word v’livkotah (“and he cried over her”), where the kaf in the word is written smaller than usual in the Torah.

Rebbe Nachman, citing the Zohar, explains that the letter kaf represents the Keter. Avraham’s mourning reflects the profound recognition of Sarah’s spiritual stature and her role in guiding their family through challenges.

Sarah’s Divine Wisdom: A Higher Level of Ruach HaKodesh

In last week’s Parshah, Sarah’s divine inspiration surpassed Avraham’s in a critical moment. When Sarah insisted that Hagar and Yishmael be sent away due to Yishmael’s negative influence, Avraham was deeply pained. However, Hashem instructed him, Sh’ma b’kolah—“Listen to her voice”—affirming that Sarah’s Ruach HaKodesh was superior in this matter.

Sarah’s higher spiritual level in certain domains highlights the dynamic of the Keter. Her suggestion to expel Hagar and Yishmael, like the pushback of the Keter, was necessary to ensure the family’s spiritual and practical well-being.

Sarah as the Keter: The Balance of Advancement and Restraint

Reb Noson expands on the idea that Sarah Imeinu embodied the concept of the Keter, the spiritual crown, as reflected in the verse Eshet Chayil Ateret Ba’alah—“A woman of valor is the crown of her husband.” While Avraham Avinu was a towering spiritual figure, Sarah’s role as the Keter meant she often acted as a counterbalance, providing restraint to ensure proper spiritual growth.

Yitzchak’s transition into the role of Keter reveals the balance between joy, restraint, and spiritual growth. Sarah’s life and her passing emphasize the importance of the Keter’s role in guiding and balancing spiritual aspirations.

Sarah’s Dedication to Avraham

Sarah’s immense dedication to Avraham is reflected in her willingness to endure disgrace for his honor. The Gemara notes that even after her passing, she would have preferred to delay her burial so that Avraham could participate in the eulogy and funeral rites. This shows her respect and commitment to her husband’s role, even beyond her lifetime.

The Small Kaf and the Passing of Sarah

The Torah hints at Sarah’s role as the Keter in the word v’livkotah—“and he cried over her” (Genesis 23:2)—where the letter kaf is written smaller than usual. The kaf symbolizes the Keter, representing humility and the ability to receive setbacks as part of spiritual growth. The diminished kaf indicates the profound yet tempered grief Avraham felt at Sarah’s passing, as well as the unique balance Sarah provided in their relationship.

Rashi explains that Sarah’s death was connected to the Akedat Yitzchak (the Binding of Isaac). Upon hearing conflicting reports that her son was both about to be sacrificed and then saved, the emotional strain caused her soul to depart. The Ba’al HaTurim adds that Avraham’s crying was limited because her passing was, in a sense, self-induced—a result of her own overwhelming response to the news.

Sarah’s Role in Mateh V’lo Mateh

The concept of mateh v’lo mateh—“reaching and not reaching”—is a key characteristic of the Keter. It represents the balance of allowing spiritual advancement while providing necessary restraint. Sarah exemplified this dynamic throughout her life, guiding Avraham with wisdom and providing the spiritual brakes to prevent him from overextending himself. Her role ensured that Avraham’s spiritual growth was balanced, sustainable, and aligned with Hashem’s will.

The Keter is the goal of marriage, as hard as it is to get there

Yitzchak and the Legacy of Sarah’s Role as the Keter

In this conclusion, we see how Sarah’s unique role as the Keter transitions to Yitzchak after the Akedah (Binding of Isaac). Her passing marks the moment when Yitzchak takes on the balance of running toward and being restrained from fully reaching the infinite light.

Yitzchak’s Role as the Keter

• Ratzon and Simcha: Sarah’s passing is linked to the Akedah. Yitzchak’s readiness to be sacrificed demonstrated his ratzon (desire) and simcha (joy) in fulfilling Hashem’s will, aligning with the qualities of the Keter—mateh v’lo mateh (reaching and not reaching). This transition reassured Sarah, leading to her peaceful passing.
• Yitzchak’s Feminine Soul: The Zohar explains that Yitzchak had a feminine soul, connecting him to the concept of Eshet Chayil Ateret Ba’ala—“A woman of valor is the crown of her husband.” This further highlights his role as a spiritual crown.

Sarah’s Legacy and the Role of the Keter

• Sarah’s Influence on Avraham: As the Keter, Sarah provided Avraham with spiritual restraint and clarity, preventing overreach. Her passing symbolized the completion of her role, paving the way for Yitzchak to continue her legacy.
• Lessons in Shalom Bayit: The Parshah teaches the importance of recognizing a wife’s role as a spiritual “antenna” and crown within the marriage. A husband must respect and understand the moments when his wife’s perspective represents divine restraint and guidance.

Final Reflections

Yitzchak’s transition into the role of Keter reveals the balance between joy, restraint, and spiritual growth. His ratzon to connect to the infinite light mirrors the mateh v’lo mateh process, ensuring continued growth without spiritual disintegration. Sarah’s life and her passing emphasize the importance of the Keter’s role in guiding and balancing spiritual aspirations.

Shabbat Shalom, and may we draw strength from Sarah and Yitzchak’s examples to build clarity and harmony in our own lives and homes.

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-crown-of-the-husband/ 

For a video presentation for more details on this article: https://youtu.be/g_9CvSgwBFc

~~~

Follow us: 

https://breslovtherapy.blogspot.com/

Spotify: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠open.spotify.com/show/2cRAICkl6Hk9CdKUrAxSMJ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ 

Soundcloud: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@⁠breslov-therapy⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ 

FB: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.facebook.com/breslovtherapytm.meir⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ 

To donate or sponsor a class: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://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

UPDATE #3 BRESLOV THERAPY - NORTH AMERICAN TOUR - NOVEMBER 21 - DECEMBER 8 2024

 BH

1. THURSDAY, NOVEMBER 21 - TORONTO - 9PM - 6 FAIRHOLME AVE. - FOR MEN ONLY
2. SATURDAY NIGHT - NOVEMBER 23 - THORNHILL - KAHAL YEREIM, 53 Bevshire Circle, Thornhill,  Ontario - 8:30pm - Class open to men and women
3. SUNDAY - NOVEMBER 24 - MONTREAL - MONTREAL BRESLEV CENTER - 5832 Av. Westminster, Côte Saint-Luc, QC - 8:30pm - Class open to men and women
4. MONDAY - NOVEMBER 25 - NEW YORK CITY - 6:30PM - 345 EAST 80th STREET APT. 25F - FOR MEN AND WOMEN
5. TUESDAY - NOVEMBER 26 - LAWRENCE, NY - 8PM - 39 STEVENS PLACE - WOMEN ONLY
6. WEDNESDAY - NOVEMBER 27 - GREAT NECK, NY - 8:30PM - 152 STEAMBOAT RD. - A SINGLES EVENT
7. THURDSAY - NOVEMBER 28 - BORO PARK, NY - 8:30 PM - BRESLOV SHUL 5504 16TH AVE. - CLASS OPEN TO MEN AND WOMEN
8. SATURDAY NIGHT - NOVEMBER 30 - MONSEY/THIELLS, NY - 9PM - 56 RIVERGLEN DR. - FOR MEN ONLY
9. SUNDAY - DECEMBER 1 - MIAMI, FL - 9381 E BAY HARBOR DR. - SOCIAL HALL - BAY HARBOR ISLANDS - CLASS IS FOR MEN AND WOMEN
10. MONDAY - DECEMBER 2 - MIAMI, FL - ???
11. TUESDAY - DECEMBER 3 - LOS ANGELES, CA - ???
12. WEDNESDAY - DECEMBER 4 - ???
13. THURSDAY - DECEMBER 5 - PHILADELPHIA, PA - ???
14. SATURDAY NIGHT - DECEMBER 7 - SKOKIE, IL - ???
15. SUNDAY - DECEMBER 8 - CHICAGO, IL - ???

FOR MORE INFO AND/OR IF YOU WOULD LIKE US TO COME TO YOUR HOMETOWN: WHATSAPP: +1-732-800-1863 OR BY @: BRESLOVTHERAPY@GMAIL.COM

UPDATE #2 BRESLOV THERAPY - NORTH AMERICAN TOUR - NOVEMBER 21 - DECEMBER 8 2024

 BH

(NOTHING IS FINALIZED YET, AND THERE IS STILL ROOM FOR CHANGES):

1. THURSDAY, NOVEMBER 21 - TORONTO (SOUTH) T.B.A
2. SATURDAY NIGHT - NOVEMBER 23 - THORNHILL - KAHAL YEREIM, 53 Bevshire Circle, Thornhill,  Ontario - 8:30pm - Class open to men and women
3. SUNDAY - NOVEMBER 24 - MONTREAL - MONTREAL BRESLEV CENTER - 5832 Av. Westminster, Côte Saint-Luc, QC - 8:30pm - Class open to men and women
4. MONDAY - NOVEMBER 25 - ??MANHATTAN??
5. TUESDAY - NOVEMBER 26 - QUEENS - SINGLE EVENT
6. WEDNESDAY - NOVEMBER 27 - ??
7. THURDSAY - NOVEMBER 28 - BORO PARK, NY - BRESLOV SHUL 16TH AVE.
8. SATURDAY NIGHT - NOVEMBER 30 - MONSEY/HAVERSTRAW, NY
9. SUNDAY - DECEMBER 1 - MIAMI, FL
10. MONDAY - DECEMBER 2 - ??DENVER, CO??
11. TUESDAY - DECEMBER 3 - LOS ANGELES, CA
12. WEDNESDAY - DECEMBER 4 - PHILADELPHIA, PA
13. THURSDAY - DECEMBER 5 - ??LAKEWOOD??HIGHLAND PARK??, NJ
14. SATURDAY NIGHT - DECEMBER 7 - SKOKIE, IL
15. SUNDAY - DECEMBER 8 - CHICAGO, IL

FOR MORE INFO AND/OR IF YOU WOULD LIKE US TO COME TO YOUR HOMETOWN: WHATSAPP: +1-732-800-1863 OR BY @: BRESLOVTHERAPY@GMAIL.COM

Parshat VaYeira - Lot's Matzah and Salt

 BH

Despite being depicted as a flawed character, Lot demonstrates a remarkable dedication to welcoming guests, offering the angels matzot and directing his wife to bring salt, even at the risk of confrontation. This raises questions about why Lot would go to such lengths and observe customs like serving matzot during a time that prefigures Pesach.

These insights into Lot’s actions give us a glimpse of the redeeming qualities that led to his salvation, ultimately allowing him to become the forefather of nations such as Amon and Moav, from whom significant figures like Ruth the convert and Naamah HaAmoni, one of King Solomon’s wives, would emerge. Before delving deeper into Lot’s actions, let’s revisit Rebbe Nachman’s teachings in Likutey Moharan, Lesson 24, which offer a powerful framework for understanding mitzvot out of joy, and Divine perception.

Rebbe Nachman explains that performing mitzvot with joy is essential for spiritual growth and advancement. The joy a person brings to a mitzvah is often reflected in the lengths they’re willing to go to fulfill it, whether through self-sacrifice or zealous dedication. Rebbe Nachman even advised dedicating oneself to one mitzvah in particular—observing it with consistency and care, not by taking on extreme practices, but by engaging in a way that’s meaningful and unwavering.

When a mitzvah is performed with joy, it gains momentum, setting off a ripple effect that impacts not just the individual, but also their surroundings and the world. This momentum brings a person and the mitzvah to a point of spiritual ascent, reaching the level known as the Keter, or “crown,” which separates humanity from the Infinite Light. The Keter serves as a boundary, pushing back anyone who reaches it, preventing complete merging with the Divine. Yet, in this “pushback”—which appears as life’s setbacks, delays, suffering and obstacles—one can glimpse the Infinite Light, provided they approach these challenges with faith and joy.

The Torah presents Lot as a deeply flawed individual, showing a clear shift away from Avraham’s righteous path. As Rashi explains in last week’s Parshah, Lot chose to distance himself from Avraham and his G-d, seeking instead a life of physical comfort and pleasure. Sodom and Amora offered him precisely that: a place rich with worldly allure, like a “Las Vegas” of ancient times—a center for indulgence and earthly delights. Lot was drawn to Sodom not only for its beauty and material wealth but also for its reputation as a hub of immorality and indulgence, a place where anything goes.

Lot’s story teaches that even small acts can contribute to the larger Divine plan. We can learn from him to embrace simcha in our mitzvah observance, and then we may merit to reveal hidden sparks and clarity within ourselves and contribute to bringing about the final redemption!

However, Lot’s story isn’t that simple. Despite his immersion in Sodom’s culture, he retained certain values he had learned in Avraham’s household—specifically, the mitzvah of hakhnasat orchim (hospitality). Even though it was illegal in Sodom to host guests, Lot couldn’t entirely abandon this mitzvah. He took risks to welcome the angels disguised as travelers, a trait he had learned from Avraham. In fact, Lot went out of his way to make matzot for them, which Rashi points out was due to it being Pesach, even though the actual Exodus was yet to happen. He insisted on this specific food and even fought with his wife to prepare it, which reveals the hidden complexity within Lot: his struggle to retain a spark of goodness amidst an environment of intense corruption.

Lot’s wife, on the other hand, rejected his commitment to this mitzvah. She opposed his attempt to show hospitality, scoffing at his request for salt and, as the Midrash explains, deliberately exposed Lot’s actions to the townspeople by asking neighbors for salt. This betrayal ultimately led to her punishment, as she was turned into a pillar of salt—a fitting consequence for someone who used salt to endanger her own family. Here, we see a stark contrast between Lot’s faint connection to Avraham’s values and his wife’s complete rejection of them.

Why did Lot, someone so steeped in Sodom’s values, go to such lengths to honor this mitzvah? The matzot and salt he prepared reflect deeper spiritual concepts. Matzah symbolizes pure intellect, a mind untainted by doubts and confusions, untouched by the “leavening” of negative influences. Salt, often associated with joy and enhancing food, symbolizes the added dimension of doing a mitzvah with simcha, amplifying its power and effect. Lot may not have been able to fully embrace Avraham’s path, but his actions reveal a residual desire to connect to holiness and preserve some connection to his past. These hints of virtue and remnants of Avraham’s teachings in Lot eventually bore fruit through his descendants—Ruth and Naamah—who played pivotal roles in the Davidic lineage and the ultimate rectification of the world.

Lot’s preparation of matzah points to the intellect’s purest form—an unsoured, unfermented clarity that stands in contrast to chametz, or leaven. Chametz, representing a soured and convoluted mindset, signifies the times when the mind becomes clouded by doubts and distortions. By preparing matzah, Lot connected to this higher state of intellect, which is fully aligned with emunah (faith) and devoid of room for doubt. In this way, matzah embodies the untainted perception of Hashem’s presence and the clarity associated with faith. It reflects a direct, unsullied connection to the Divine, and it connects to the essence of Pesach—where faith and simple trust in Hashem override logic and reasoning. Lot’s preparation of matzah signifies his inner recognition of these truths, even if he struggled to live by them consistently.

Salt, on the other hand, aligns with joy, or simcha, in Rebbe Nachman’s teachings. Just as salt enhances and brings life to food, simcha brings zest, vibrancy, and meaning to mitzvah observance. Salt in the Beit Hamikdash was required for every offering, symbolizing that every act of service to Hashem should ideally be infused with joy, as joy enhances the sanctity and depth of every mitzvah. Lot’s insistence on providing salt, even at the risk of his wife’s displeasure and ultimately her betrayal, highlighted his commitment to this concept of joyful mitzvah performance. Although Lot struggled with his environment and his personal flaws, these actions indicated his deeper desire for spiritual clarity and connection.

The Torah points out these seemingly small acts of Lot—providing matzah and salt—to emphasize the hidden potential for righteousness within him. Even as Lot struggled to fully embody these ideals, his efforts reflect his underlying connection to the values of faith and joy in mitzvot. This inner goodness and awareness were reflected in his descendants, Ruth and Naamah, who would both marry into the Davidic line. Ruth, the ancestor of King David, and Naamah, the wife of King Solomon, played crucial roles in the lineage leading to Mashiach. Lot’s hidden spark of goodness, activated in part by these small but significant acts, set the stage for the Davidic dynasty.

Lot’s story teaches that even small acts, fueled by hidden goodness and executed with joy and faith, can contribute to the larger Divine plan. We can learn from his self-sacrifice to embrace simcha in our mitzvah observance, aiming toward clarity and faith that connect us to Hashem. Through this, may we merit to reveal hidden sparks within ourselves and contribute to bringing about the final redemption.

This article also appears on the BRI breslov.org website: https://breslov.org/lots-matzah-and-salt/ 

For a video presentation of this article: https://youtu.be/jz_US7IHoh8

Support Breslov Therapy: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://linktr.ee/breslovtherapy⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ 

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

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

Follow us: 

https://breslovtherapy.blogspot.com/

Spotify: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠open.spotify.com/show/2cRAICkl6Hk9CdKUrAxSMJ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ 

Soundcloud: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@⁠breslov-therapy⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ 

FB: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.facebook.com/breslovtherapytm.meir⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ 

Contact us:

@: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠breslovtherapy@gmail.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

WhatsApp: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠+1-732-800-1863⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

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

Shabbat Shalom.

Meir Elkabas