Parshat Vayikra The 5 Expressions of the Poor Man's Joy

 BH

The Korban Mincha and the Power of Joyful Poverty

Parshat Vayikra opens with the theme of korban nedavah—voluntary offerings brought out of a desire to connect to Hashem. While the wealthy bring offerings of cattle and sheep and birds, the Torah then turns its attention to the korban mincha, the meal offering brought by the poor. Rashi emphasizes that Hashem delights in the mincha of a poor person as if he offered his very soul. But this raises a powerful question: if a person is poor, why is he bringing a nedavah at all? Shouldn’t he be saving every penny for essential needs?

The answer lies in the inner world of the giver. A poor person who nevertheless brings an offering is expressing a deep truth: “I’m struggling, but Hashem hasn’t abandoned me. I still have something to give.” This attitude reveals that he hasn’t allowed poverty to turn into bitterness. He still has simcha, joy, and from that joy, he gives whatever he can. That joy itself is the korban.

Five Offerings of the Poor—Five Levels of Simcha

The Torah lists five types of mincha offerings, and each one reflects a different level of how simcha can express itself even in poverty:

1. Solet – Fine flour offered before oil is added. This is the simplest offering, just the flour itself. It represents a baseline joy: I have little, but I give from what I have, even without embellishment.
2. Chalot – Matzot made from flour and oil mixed and baked. A step up: the poor person puts effort into preparing it, symbolizing joy that comes through simple, active engagement in mitzvot.
3. Rekikim – Baked with a small amount of oil and then pasted with more oil. Joy begins to “coat” one’s offering—it’s visible, spreading, palpable.
4. Ma’aseh Machvat – Fried in a shallow pan so the oil lifts the dough from below. This joy rises—it lifts the person above their situation, even in poverty. It shows that inner elevation is possible.
5. Marcheshet – Fried in a deep pan with lots of oil, where the pancake seems to crawl or bubble slowly as it cooks. This is joy that takes time to develop—slow, deep, transformative joy that only comes from enduring hardship with patience.

Each of these levels represents a way that the poor person, despite his material limitations, channels his ratzon—his deep yearning for Hashem—into action.

The Offering of the Soul

Why does Hashem value the poor man’s korban mincha so highly? Because it’s not just flour and oil—it’s his soul. When someone gives even when it’s hard, it means he’s not doing it out of comfort or abundance. He’s doing it from the depths of his being. The mincha isn’t just a donation—it’s a statement: “I still believe. I still want to give.”

In Likutey Moharan Lesson 24, Rebbe Nachman explains that this ratzon, this yearning in the face of setback, is the true vessel for the infinite light. The poor person doesn’t have much materially, but spiritually, he is creating the greatest vessel: a heart that yearns, that gives, that is sameach b’chelko—joyful in his portion, however small it seems. From that joy, he can reach the Keter itself.

Even a person with nothing can offer everything!

The Five Types of Joy in the Face of Lack

The Torah outlines five distinct types of meal offerings (menachot), each brought by someone unable to afford an animal sacrifice. Unlike the wealthier individual who brings one of a few animal options, the poor person is given a wide range of options—each one representing a different path toward joy. This detail hints at a deeper truth: a person who continues to give even when he has little is someone who has mastered inner joy. The poor man’s willingness to offer a korban reflects a joy and faith that transcends his lack.

Based on Rebbe Nachman’s teachings, Reb Noson identifies five powerful methods for attaining joy in any circumstance. Together, they form a practical framework for navigating life’s emotional and spiritual challenges—the “Fabulous Five” ways to access joy as taught in Likutey Moharan and expanded in Likutey Halachos (Hoda’ah #6). These five methods correspond to the five types of meal offerings:

1. 1. Solet – Joy from the Future
      The first meal offering is solet, plain fine flour offered before adding the oil. Since oil (shemen) in the Torah symbolizes joy—“shemen u’ketoret yesamach lev” (oil and incense gladden the heart – Proverbs)—the absence of oil in the solet offering represents a situation where simcha is inaccessible in the present. The person feels too stuck, too down, too broken to even begin engaging with happiness.
      Reb Noson teaches that in such cases, the way forward is to “borrow simcha from the future.” Even when all seems dark, we hold on to the belief that eventually everything will be restored. Mashiach will come. The wicked will be judged. The righteous will be rewarded. The soul will be healed. If the future is filled with joy, why despair now? This perspective allows a person to bring that future light into the present, even if just as a flicker. It’s the kind of simcha that requires no current reason—just faith that Hashem will make it all right.
      This form of joy is for those in the lowest places—when no other tool works. No song, no gratitude, no self-encouragement. Only the unshakable belief that in the end, it will all be good.
   2. Chalot – Joy from Finding Your Good Points
      The chalot offering is flour mixed together with oil and then baked. This represents a person who is able to find joy from within. The oil—symbolic of simcha—is blended into the flour itself. Rebbe Nachman teaches that even when you’re low, there’s always something good within you. Finding those “nekudot tovot,” those tiny good points, and choosing to be happy with them, is a path out of sadness. Chalot reflects the joy of knowing “I still have some good in me.”
   3. Rekikim – Joy through Acting Happy
      The rekikim offering is baked and then pasted with oil on the outside. The joy isn’t internal yet—it’s applied externally. This corresponds to a person who can’t yet feel real simcha, but who fakes it—by telling jokes, acting silly, even if it feels fake. Rebbe Nachman calls this “mila d’shtuta”—acting with a bit of silliness in order to draw down true joy. The hope is that this pasted-on joy eventually seeps inward. Rekikim are the joy of pretending until it becomes real.
   4. Machavat – Joy from Giving Thanks
      In the machavat offering, oil burns beneath the flour in a shallow pan, lifting the offering upward. This represents the kind of joy that comes from recognizing the good and expressing gratitude. When a person sees clear kindness from Hashem—even amidst difficulty—they naturally feel uplifted. Reb Noson writes that the act of giving thanks (hoda’ah) elevates the soul. Gratitude is transformative—it helps a person rise from sadness into real closeness with Hashem.
   5. Marcheshet – Joy from Movement and Dancing
      The final offering, marcheshet, is cooked in a deep pan filled with oil. The abundance of oil causes the offering to “move” and “crawl” as it cooks. This corresponds to simcha through physical movement. Rebbe Nachman taught that dance and music awaken joy. When a person can’t think his way out of sadness, moving the body through dancing or clapping can shift his emotional state. It’s no coincidence that Breslover communities dance after Shacharit and Maariv daily. Marcheshet is the joy of activating movement to awaken the heart.

The Poor Person’s Path to Wealth

What emerges from these five korbanot is a powerful message: even a person with nothing can offer everything. Each type of meal offering reflects a different level of spiritual poverty—and a different pathway out through simcha. Whether through hope in the future, self-recognition, silly joy, thanksgiving, or movement, the poor person becomes a giver. And that act of giving, despite lack, is itself the first step out of poverty.

As Pirkei Avot points out, joy is the definition of wealth. A poor person who can offer with simcha is already rich in the eyes of Heaven. The five menachot represent five ways out of the chamber of spiritual constriction—five expressions of a Jew saying: “Even if I don’t have much, I still have enough to give, and I still want to be close to Hashem.”

May we all activate the five expressions of happiness and learn from the korban mincha the true joy of giving even when we feel we have nothing.

This article also appears on the BRI breslov.org website: https://breslov.org/the-5-expressions-of-the-poor-mans-joy/

For a video presentation of this article: https://youtu.be/fH0-fnKPXhk

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.

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Shabbat Shalom.

Meir Elkabas

Parshat Pekudey - The Shade Over Betzalel

 BH

Parshat Pekudei recounts the final stages of the Mishkan’s construction and the exact accounting of all the donations of gold, silver, and copper. But beneath the straightforward narrative lies a deep spiritual mystery revealed through a subtle exchange between Moshe Rabbeinu and Betzalel.

The Discrepancy in Order

The Torah states that Betzalel ben Uri, ben Chur from the tribe of Yehudah, “did everything that Hashem commanded Moshe” (Shemot 38:22). Rashi picks up on the unusual wording: it doesn’t say that Betzalel did what Moshe commanded him, but rather what Hashem commanded Moshe. From here, Chazal derive that Betzalel intuitively carried out Hashem’s will—even in areas where Moshe had seemingly relayed different instructions.

Rashi brings the example of the order in which the Mishkan and its vessels were to be constructed. Moshe told Betzalel to begin with the keilim—the vessels like the Aron, Menorah, and Shulchan—and only afterward build the Mishkan, the physical structure. But Betzalel questioned this, pointing out that normally one builds a house before furnishing it. Moshe then admitted that this is in fact what he heard from Hashem: Betzalel had intuited the Divine intention even without being told.

This alone is remarkable—but the deeper question is: why did Moshe reverse the order when relaying the instructions? And what was he really testing Betzalel for?

Mishkan and Keilim: Desire and Wisdom

Drawing from the Zohar and Kabbalah, the Mishkan and the keilim represent two different aspects of spiritual life. The Mishkan—the physical structure—represents desire, yearning, and will to connect to Hashe’s Infinite Light. The keilim—the vessels—represent the means to attain Divine wisdom and understanding emanating from Hashem’s Infinite Light.

The verse in Shir HaShirim says, “Moshcheni (similar to the Mishkan) acharecha narutzah—Draw me after You and we will run [to You]” (1:4). The word narutzah (we will run) is etymologically tied to ratzon—will and desire. The Mishkan reflects this idea of ratzon—the deep yearning to be close to Hashem. The vessels, on the other hand, represent the containers of that light: clarity, function, order—the goal and directive of that desire.

Moshe was testing Betzalel: when you’re building a sanctuary for the Divine Presence, what comes first—desire or wisdom? The keilim represent vessels for Divine knowledge and functionality, and Moshe’s order reflected a spiritual ideal: the light and wisdom of the vessels is the starting point. But Betzalel, whose name means in the shadow of God, understood something even deeper. In the world of building, in the realm of action, the house—the Mishkan—comes first. Without a prerequisite of yearning and desire there is no container for Divine wisdom. And without a home, wisdom has nowhere to settle.

Moshe, upon hearing Betzalel’s logic, realized that Betzalel wasn’t just responding practically—he had aligned with the very will of Hashem. In this way, Betzalel represents someone whose inner clarity matches the deepest spiritual truths, even when they’re unsaid.

The Mishkan as Yearning, the Keilim as Vessels

The Mishkan wasn’t just a building—it was a gravitational field of holiness, designed to awaken yearning in every Jew. Rebbe Nachman explains that the Mishkan represents ratzon—desire, the pull toward Hashem. The keilim (vessels), by contrast, represent the spiritual containers we build through our avodah, our personal Divine service, in order to receive Hashem’s light.

The placement of the keilim within the Mishkan mirrors the structure of the human body, and by extension, the structure of the sefirot. The Aron represents the head, the Menorah and Shulchan correspond to the right and left arms, the golden Mizbeach to the heart, and so on. The Zohar points out that the layout of the Mishkan aligns with the inner anatomy of the soul. In other words, the Mishkan is also a map of how Divine energy flows through a person.

Most people begin their spiritual journey by chasing the light. But the light doesn’t come from running—it comes from pausing. That’s the message of Betzalel: accepting the setbacks.

Yearning as the First Vessel

In Likutey Moharan 24, Rebbe Nachman describes how a person rises in spiritual levels until encountering the wall of the Keter—the crown, the highest sefirah separating the Infinite Light of Hashem from creation. At this point, the person experiences a betishah—a pushback. But that setback isn’t a rejection—it’s an invitation to yearn. And it is this yearning, born of distance and concealment, that forms the true vessels for the Infinite Light.

Now the earlier disagreement between Moshe Rabbeinu and Betzalel comes into focus. Moshe tells Betzalel to build the keilim first—implying that wisdom and spiritual capacity are the necessary starting point. But Betzalel responds that one must first build the structure—the Mishkan, the yearning, the gravitational field—before building the vessels. You don’t acquire vessels and leave them on the street; you prepare a space to house them.

Betzalel in the Shadow of God

Moshe then says to Betzalel, “This is your name! Betzel Kel—in the shadow of God you stood.” In the shadow—meaning not in the light, but in the distance, in the place of yearning. Moshe recognizes that Betzalel’s spiritual clarity came not from revelation but from alignment with Divine will even in darkness. Betzalel wasn’t chasing light—he was building from shadow, similar to the setbacks created by the Keter mentioned earlier. And from that place of tzel, of shade, come the first stirrings of the lower sefirot, beginning with chesed, which corresponds to the Divine name Kel.

This is the order of authentic spiritual growth. First, when we finally pick ourselves up and advance towards our sincere goals and aspirations in life, we are pushed back. We experience distance. And it is precisely from that darkness that true yearning is born. That yearning becomes the Mishkan—the space where the keilim, the real vessels of wisdom and Divine service, can then be placed.

Knowing When to Run, When to Stop

Most people begin their spiritual journey by chasing the light. But the light doesn’t come from running—it comes from pausing. From accepting the setback. From standing in the shadow and yearning. That’s the message of Betzalel: true avodah begins not with keilim but with ratzon, not with structure but with desire.

May we merit to build our Mishkan from this place of longing. May we accept the moments when we are pushed back as the very source of our future vessels. And may we know when to stop, when to wait, and when to run after Hashem with all our hearts.

This article also appears on the BRI Breslov.org website: https://breslov.org/the-shade-over-betzalel/ 

For a video presentation of this article: https://youtu.be/QiXJxQ8wLiU

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.

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Shabbat Shalom uMevorach.

Meir Elkabas

Parshat Vayakhel - The Glory of Coming from Such Distance

 BH

Parshat Vayakhel continues the aftermath of the Golden Calf, shifting the focus toward rectification. In this transition, we uncover a deeper lesson about patience, the process of spiritual growth, and the dangers of despair. Rebbe Nachman’s teaching in Likutey Moharan Lesson 24 sheds light on the Keter, the highest spiritual barrier, and how its pushback serves as a test of patience—one that the Jewish people failed in the incident of the Golden Calf.

The Purpose of the Keter

Rebbe Nachman explains that the Keter acts as a barrier separating Hashem’s infinite light from creation. Without it, mankind—being finite—would be overwhelmed and cease to exist upon encountering the infinite. To bridge this gap, Hashem created a system where a person can ascend spiritually, only to be pushed back by the Keter. This setback is not a failure, but rather a necessary process for developing spiritual vessels that can contain divine light.

The response to this pushback determines a person’s growth. If one reacts with patience, waiting for the right time to receive clarity, he creates the vessels needed to internalize divine wisdom. However, if one resists or despairs, he fails the test and falls backward.

The Sin of the Golden Calf: A Failure of Patience

The Jewish people, after receiving the Torah at Har Sinai, were placed in precisely this scenario. They had reached a moment of immense spiritual elevation, waiting for Moshe Rabbeinu to return with the Luchot (tablets). This waiting period was their test of Keter. Had they endured the uncertainty with patience, they would have created vessels to receive an even greater revelation.

However, the Erev Rav (mixed multitude) incited panic, and the people lacked the patience to wait. The Satan manipulated their perception, distorting their sense of time and reality. A dark storm arose, and an illusion of Moshe Rabbeinu’s grave appeared in the sky. Instead of recognizing this as a test, they succumbed to fear. The result? They created the Golden Calf—a desperate attempt to fill the void left by Moshe’s apparent “absence.”

This moment set a precedent for the Jewish people. Before the sin of the Golden Calf, patience alone was enough to receive divine light through the Keter. Afterward, the process became far more complicated.

What Changed After the Sin?

Now, instead of simply waiting, the Jewish people would face a much deeper test. The Keter would no longer just push back; it would send them into a place of confusion, where truth and falsehood become intertwined. In this space—known as the chamber of exchanges (Heichal HaTemurot)—a person must hold on despite the contradictions.

This challenge is something we experience today. A person may feel moments of intense connection to Hashem, yet still struggle with distractions, setbacks and even blemishes. The key is not to fall into despair. Instead, the test is to continue moving forward, recognizing that the very experience of confusion is part of the process.

From the Golden Calf to the Mishkan: Transforming Setback into Growth

Parashat Vayakhel provides a roadmap for repairing the spiritual damage caused by the sin of the Golden Calf. After the Jewish people fell into idolatry due to their lack of patience, Hashem offered them a means of teshuva: constructing the Mishkan. This process of rectification reveals a fundamental lesson about personal growth and the necessity of enduring setbacks on the path to spiritual elevation.

The lesson is clear: patience leads to redemption. Those who remain strong and do not succumb to despair merit the revelation of Hashem’s Infinite Light.

The Challenge of Falling and Rising

Rebbe Nachman teaches that the journey to the Keter—the highest spiritual level—requires encountering obstacles. A person striving for holiness often finds themselves in a paradoxical state, experiencing moments of intense connection followed by dramatic setbacks. This cycle, he explains, is not a sign of failure but a necessary step in refining one’s spiritual vessels.

This reality is deeply frustrating. A person may feel inspired and uplifted, only to stumble in a way that seems contradictory to their aspirations. The Yetzer Hara exploits these moments, whispering: Look at you! You’re trying so hard, and yet you’ve fallen so low. What’s the point of continuing? The temptation to give up is overwhelming, and many feel they are beyond repair.

But Rebbe Nachman offers a revolutionary perspective. Instead of seeing these ups and downs as contradictions, he reveals that this is the very process of growth. The fall is not a detour—it is part of the journey itself. One must learn to rise from the depths, over and over again, until the setbacks no longer break them.

The Golden Calf and the Mishkan: A Reversal of Gold

The Jewish people, particularly the Erev Rav, failed the test of patience. When Moshe Rabbeinu delayed in returning, they panicked. Instead of waiting and trusting in Hashem, they turned to an immediate, tangible replacement—the Golden Calf.

The rectification for this sin came through the Mishkan. Just as gold was misused in the creation of the Egel HaZahav, it was now used for a higher purpose—the construction of the Mishkan. The very material that symbolized failure and rebellion was repurposed into the foundation of divine service.

Gold represents dinim (judgments), the most intense form of spiritual energy. When misused, it leads to destruction. But when directed toward holiness, it becomes the most precious of all contributions. This is why the Mishkan, and later the Beit HaMikdash, were so heavily adorned with gold—it was a reversal of the mistake of the Golden Calf, an elevation of what had previously been corrupted.

Building the Future from the Past

Parashat Vayakhel is a blueprint for personal growth. Just as the Jewish people atoned for their sin by redirecting their gold toward the Mishkan, every individual has the ability to transform their own failures into opportunities for holiness.

The key is to resist despair. Just because a person stumbles does not mean they are lost. The true test is whether they can pick themselves up, accept the process, and keep moving forward. By doing so, they follow the model of the Mishkan—turning past failures into the foundation of future sanctity.

This shift in perspective is critical. Instead of seeing setbacks as proof of failure, one must recognize them as an integral part of the process. Through this, a person builds the vessels necessary to receive divine light, just as the Jewish people built the Mishkan as a dwelling place for Hashem’s presence.

Sanctifying the Physical: Transforming the Kumaz into Holiness

Parashat Vayakhel presents a fascinating dynamic in the Jewish people’s process of atonement for the sin of the Golden Calf. As they eagerly donate materials for the Mishkan, we find an unusual inclusion among the contributions—golden ornaments known as Kumaz, which had an intimate and immodest representation (it was placed over the women’s genital organ as a protection from immorality, but also shaped in the mold of her organ). This raises a profound question: why does the Torah go out of it’s way to mention such an ornament, and how was something so immodest accepted as part of the Mishkan? And what deeper message does it convey about personal transformation and holiness?

Eager to Give: Atonement for the Golden Calf

The Jewish people, eager to repair the damage caused by their lapse in patience and faith, responded with unparalleled generosity. The Torah describes how they gave with such enthusiasm that Moshe had to command them to stop. The desire to give was not merely about donating materials—it was about rectifying the past. They had once used their gold to create an idol, and now they sought to use it for divine service.

But the wording of the Torah in describing the donations is striking:

“Vayavou ha’anashim al hanashim”—”The men came upon the women” (Shemot 35:22).

Rashi clarifies that this means that the men accompanied the women. However, the verse draws attention to the role of the women, who gave their personal jewelry—rings, nose rings, bracelets, and the Kumaz.

The Kumaz, as explained by the Gemara (Shabbat 64a), was an ornament worn to prevent a woman from engaging in forbidden relations. The very name Kumaz is a contraction of Kan Makom Zimah—”Here is the place of immorality.” This detail is shocking. The Torah could have simply mentioned “jewelry” without specifying this item. Why does it highlight an object associated with intimate matters?

The Mirrors of the Women and the Kumaz: Two Approaches to Sanctification

Later in the Parashah, we find another intriguing case: the copper kiyor (washbasin) was made from the mirrors of the women. These mirrors were used by the Jewish women in Egypt to beautify themselves for their husbands, ensuring the continuity of the Jewish people despite Pharaoh’s decrees. Initially, Moshe Rabbeinu refused to accept them, considering them items associated with the Yetzer Hara—designed to incite desire. However, Hashem commanded him to take them, declaring them “more precious than anything else,” because they were used for a holy purpose—to build Jewish families.

In contrast, there is no mention of Moshe objecting to the Kumaz. Why? Wouldn’t it be an even more problematic item than the mirrors? The answer lies in the fundamental difference between these two donations.

• The mirrors had always been used for a constructive, albeit physical, purpose—strengthening Jewish homes and ensuring the survival of Israel. Hashem wanted them displayed as they were to emphasize that physical beauty, when directed toward holiness, has a place in divine service.
• The Kumaz, however, represented an element of restriction, a connection to an inappropriate mindset regarding sexuality. 

This distinction teaches a powerful lesson: Some aspects of the physical world can be uplifted directly, while others must first be nullified before they can be integrated into holiness.

Why Mention the Kumaz at All?

The Torah could have omitted the Kumaz, simply referring to general jewelry donations. Instead, it calls attention to it, teaching us something crucial about teshuva and sanctification.

1. No One Is Beyond Redemption – Just as even the Kumaz was accepted into the Mishkan, so too, no Jew should think they are too far gone to return. Even the most fallen aspects of a person can be transformed and redirected toward holiness.
2. Atonement Requires Depth – The mention of the Kumaz reminds us that atonement is not just about making external changes. True repair involves confronting and transforming even the most deeply ingrained behaviors and thoughts.

From the Golden Calf to the Mishkan: A Model for Personal Growth

The Torah’s inclusion of the Kumaz in the Mishkan donations is a profound statement about the nature of teshuva. The very same people who sinned with the Golden Calf were now contributing to the Mishkan. Gold that was once used for idolatry was now being used for holiness.

This mirrors our own struggles in life. People often feel trapped by past mistakes, thinking that they have tainted themselves beyond repair. The Torah teaches otherwise. If the Kumaz can become part of the Mishkan, then no aspect of a person’s life is beyond transformation.

Holiness is not about being perfect—it’s about taking what we have, even the most broken parts, and redirecting them toward Hashem. This is the essence of teshuva, and the ultimate lesson of Parashat Vayakhel.

The Struggle with Kedushat HaBrit

The challenge of maintaining Kedushat HaBrit—sexual purity—is one of the greatest tests of our generation. It is the ultimate trial within the Heichal HaTemurot, the chamber of exchanges, where good and evil are mixed up, making clarity difficult to attain. The Yetzer Hara convinces a person that after falling so low, he is beyond repair, beyond hope. But Rebbe Nachman teaches that specifically from this place, a person has the greatest opportunity to access the Keter—the highest spiritual level that allows for a connection to the infinite light.

The word Kumaz, the ornament donated by the women for the Mishkan, begins with a Kaf, which links it to Keter. Rebbe Nachman explains in Likutey Moharan Lesson 6 that “Ein Keter b’lo Kaf”—there is no Keter without the letter Kaf. Words like Kumaz share this connection, indicating that even the lowest places hold potential for elevation. A person may fall into impurity, into deep despair, but if he gets up and starts again, he has the highest chance of reaching the Keter. However, if he gives up, he loses everything. If he refuses to surrender, he will ultimately merit access to the infinite light, which is the key to true spiritual growth.

The Role of the Wife and the Keter

The Keter is also closely linked to the role of a wife in marriage. The verse in Mishlei (12:4) states, “Eishet Chayil Ateret Ba’alah”—a woman of valor is the crown of her husband. Reb Noson explains that while a wife is a receiver, dependent on her husband for sustenance, her soul is actually rooted above his, in the Keter. She is the one who applies the brakes, who prevents him from going too fast, pushing him back so that he does not break through in a way that could be spiritually dangerous.

This dynamic is reflected in Parashat Vayakhel. The Torah states, “Vayavou ha’anashim al hanashim”—”And the men came on the women.” Rashi clarifies that this means the men came next to the women, but the deeper meaning reveals a powerful tikkun. At the time of the sin of the Golden Calf, the women had been spiritually above the men. They refused to give their gold, serving as the voice of restraint, while the men fell into impatience and lack of faith. But now, as the Jewish people donated to the Mishkan, a rectification was taking place. The men were restored to their proper spiritual position, leading the repair, while the women, still essential, now gave their jewelry with their husbands’ consent.

Transforming Gold from Sin to Holiness

The act of donating gold to the Mishkan was more than just generosity—it was a rectification of the sin of the Golden Calf. The same material that had been used for idolatry was now being elevated for holiness. The Keter, which had been lost when the Jews failed to wait for Moshe, was now being reestablished. The very test that had caused them to stumble—the inability to wait—was being corrected by their willingness to invest in something that required patience, discipline, and submission to a higher purpose.

This teaches a profound lesson: a Jew’s greatest growth often comes from his greatest struggles. If he holds on, even after falling, he can ascend higher than he ever imagined. And just as the women played a crucial role in both the sin and the tikkun, so too, the people in our lives who challenge us may be the very ones helping us to truly rise.

The Power of Tzedakah

One of the greatest ways to escape the Heichal HaTemurot, the chamber of exchanges, is through tzedakah. Reb Noson teaches that giving tzedakah—especially to the tzaddikim—has the power to rectify even the deepest falls. The Zohar asks, “Eizo tzaddik?”—Who is a tzaddik? The answer: someone who guards the covenant, Kedushat HaBrit. The word tzedakah shares its root with tzaddik, hinting that the most effective charity is given to those who embody holiness.

By giving tzedakah to tzaddikim, a person connects his damim—his blood, his wealth—to the tzaddikim, connecting to their purity. No matter how low a person has fallen, supporting the true tzaddikim can elevate him. In Parashat Vayakhel, the tzedakah given to build the Mishkan was essentially tzedakah for Moshe Rabbeinu himself. The Ohel Moed, the Tent of Meeting, became the central place where Moshe received prophecy for all of Israel. Supporting the Mishkan meant supporting Moshe, the ultimate tzaddik, whose holiness and connection to Hashem were unparalleled.

Finding Strength in Our Struggles

Reb Noson writes repeatedly in his letters (Alim LiTrufah) that a Jew should never allow his past or present failures to break him. Instead of sinking into shame and despair, he should take pride in the fact that, despite his struggles, he still desires to serve Hashem. The Yetzer Hara tries to convince a person that his sins disqualify him from holiness, but Reb Noson teaches the opposite:

“If I am truly as low as I think I am, then my mitzvot, my Torah learning, my tefillin, my Shabbat—everything I do—must have even greater value!”

This is the deeper lesson of the Kumaz. The Torah openly mentions this ornament, even though it was associated with impurity, because it symbolizes the power of tikkun. The very same gold that was used for the Golden Calf was now being used to build the Mishkan. This is the light of the Keter—that even from the lowest places, one can rise to the highest levels.

The Greatest Test Before Mashiach

Before Mashiach comes, the Jewish people are facing unprecedented spiritual challenges. Never in history have we fallen so low, yet that itself is our greatest merit. The fact that, despite everything, we still long to return to Hashem, still strive for holiness, is the ultimate testimony to the power of the Jewish soul. This ratzon, this desire to reconnect, is what builds the vessels to receive the light of the Keter.

May we be zocheh to hold on through the tests, to never give up, and to recognize that even from the lowest places, we can achieve the greatest light.

This article also appears on the BRI breslov.org website: https://breslov.org/the-glory-of-coming-from-such-distance/ 

For a video presentation of this article: https://youtu.be/0D-60oIHUW8

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

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Shabbat Shalom and a joyous, uplifting Purim!

Meir Elkabas