Parshat Noach - The Joy of the Dove

 BH

Noach spends 150 days on the ark, followed by an additional 40 days as he waits for the floodwaters to recede. In Chapter 8, verse 7, after opening the window of the ark, Noach sends out the raven (orev) to check the situation outside. The raven goes out but keeps circling and returning to the ark, reluctant to fulfill its mission. The Midrash and Gemara shed light on this strange behavior. The raven accuses Noach of sending him out needlessly, but Noach reasons thata he is useless anyways, as he is not a kosher animal, not fit for sacrifices, nor would he be used for food. Suspicious, the raven even implies that Noach intends to take his mate, despite the clear command from Hashem that no one on the ark—human or animal—was allowed to engage in mating due to the seriousness of the flood and the intense judgments (dinim) affecting the world. This restriction is connected to the principle that marital relations should be done in simcha, in a joyful context. Since this was a time of dinim-harsh judgement, joy was absent, making mating inappropriate for both humans and animals.

The raven, however, ignored this restriction and was one of three beings that disobeyed Hashem’s command. The other two were Cham, Noach’s son, who had relations with his wife, and the dog, who also violated the rule. Noach calls the raven a rasha (wicked one) for its failure to trust him and obey Hashem’s directive. This accusation relates to the raven’s known trait of cruelty. Rashi, drawing from the Gemara, explains that mother ravens abandon their young, mistaking them for another species because of their lighter color. Hashem miraculously provides worms in the chicks’ excrement to feed them. In a way, the raven’s cruel nature, combined with its reluctance to carry out Noach’s mission, highlights its character as self-centered and resistant.

Rashi also points out a subtle hint in the verse that connects this incident to Eliyahu HaTishbi (Elijah the Prophet). The Torah’s choice of the word Yevoshet (the drying up of the water) hints at a link between Noach’s actions, the raven, and the future arrival of Eliyahu, a figure who would also be tested by challenges of compassion vs. cruelty.

The Hebrew word Yevoshet, which appears in the verse about the raven, hints at a future role for this bird. Its letters, Yud-Bet-Shin-Tav, correspond to “Tishbi,” referring to Eliyahu HaTishbi (Elijah the Tishbite). This subtlety links the raven’s mission to Eliyahu’s experience during a period of drought and famine brought upon Israel. In that incident, Eliyahu decreed a famine because of King Achav and Queen Jezebel’s idolatry and persecution of righteous prophets. While in hiding, Hashem provided for Eliyahu by sending ravens to bring him food—an incredible contrast, as ravens are known to be self-centered and unlikely to help others. However, these ravens brought kosher meat and bread from King Yehoshaphat’s table, serving Eliyahu with Hashem’s clear divine intention.

This role reversal of the ravens highlights a profound message: despite the generation’s wickedness, Hashem wished to inspire Eliyahu to have compassion, even when punishment seemed justified. Just as Hashem performed a miracle, transforming ravens to serve another, He hinted to Eliyahu to find a spark of compassion for his people. This connection to Eliyahu suggests that even the cruel can perform acts of kindness through divine intervention.

The transition from sadness to joy and the importance of joy in mitzvot is a powerful reminder that transformation begins with our inner state. The dove, a symbol of natural goodness and simcha, was chosen for the renewal of creation, showing that the key to new beginnings lies in finding joy and meaning within!

Rebbe Nachman, in Likutey Moharan lesson 24 Part II, teaches that true greatness lies in transforming sadness into joy. He gives the analogy of people at a wedding who may start off reluctant to dance but eventually join, often being pulled into the circle against their will. The ultimate goal is not just to cheer up those who are sad temporarily but to turn their sadness into lasting joy.

This transformation aligns with the raven’s nature, marked by achzariyut (cruelty), which stems from sadness and lack of simcha (joy). Hashem created the raven with dark plumage and a somber disposition, symbolizing this sadness and the cruelty that comes with it. A person who lacks joy can become exacting and unkind, closed off from others. By contrast, happiness leads people to be more open, giving, and generous. When people are joyful, they are naturally inclined toward kindness and compassion, whereas sadness can harden hearts, turning them toward cruelty.

Thus, the raven’s reluctance and cruelty represent the challenge of sadness, while the dove embodies the potential for renewal and hope through joy. This story reminds us that cultivating simcha transforms not only our outlook but our very nature, leading us away from cruelty and toward compassion and kindness.

Thus, Noach’s decision to initially send out the raven, rather than the dove, held symbolic meaning. Despite knowing the raven’s negative characteristics, Noach hoped that, with the world beginning anew, this would be an ideal time to transform cruelty into compassion. He even made the raven feel insignificant, telling it there was “no use” for it in the Jewish future, as it wouldn’t be used for sacrifices or for food. While this was a harsh approach, Noach intended to spark some self-reflection in the raven, similar to how Rebbe Nachman once pushed an individual to see his own potential and worth, even when he felt hopeless.

Despite Noach’s efforts, the raven’s cruelty was too deeply rooted, and it failed the test, refusing to fully carry out its mission. Hashem, however, hinted that the raven’s transformation would come in a later time. Specifically, the raven’s cruelty would find a redemptive purpose during the time of Eliyahu HaNavi. In his zealousness, Eliyahu decreed a long famine on Israel, a harsh punishment that came from a place of justice but lacked compassion. Hashem reminded Eliyahu of the need for mercy by having the ravens bring him food during his time in hiding. This act, against the ravens’ nature, showed Eliyahu the importance of compassion and ultimately led to his role in heralding joyous events, such as the coming of Mashiach and attending every Brit Milah, symbolizing his shift toward simcha (joy) and mercy.

After the raven’s failure, Noach turned to the dove, a symbol of purity and humility, which represents the Jewish people. The dove went out three times, each mission marking stages of hope and progress as the waters receded. The dove’s unique qualities align with Rebbe Nachman’s teaching in Likutey Moharan Lesson 24, which describes how a person’s performance of mitzvot and good deeds, when infused with joy, create a momentum that brings blessings. The dove’s persistence also parallels the Jewish people’s dedication in adversity, unwavering in their connection to Hashem.

Rebbe Nachman emphasizes that true blessing is found in intellectual clarity, which brings deep contentment and a sense of purpose. For Noach, the dove’s mission wasn’t merely about finding dry land—it was about symbolizing the possibility of a new era filled with blessings, clarity, and joy, foundational qualities for rebuilding a righteous world.

Noach’s choice to first send the raven and then the dove reflects a deep spiritual lesson about the transition from darkness to joy and renewal. The raven, symbolizing cruelty and sadness, was chosen with the hope of transforming it into compassion. However, the raven failed to rise to the task, reflecting that it wasn’t yet the time for such a transformation.

In contrast, the dove—a symbol of purity and the Jewish people’s resilience—was sent out three times, each time representing a step closer to a new beginning. The first mission was infused with simcha (joy) in doing a mitzvah, symbolized by the dove’s momentum, striving to fulfill its duty. The second mission saw the dove return with an olive branch, a symbol of intellect, knowledge of Hashem, and spiritual blessing. This intellect is vital but must be combined with emunah (faith), to maintain balance and avoid losing oneself to misconceptions.

Finally, on the third mission, the dove did not return. This symbolizes the merging of finite creation with the Infinite Light, allowing Noach to open the ark’s doors and restart creation. The dove’s success, rooted in joy and willingness to do good, demonstrated that true renewal requires an initial foundation of internal happiness and positivity. Rebbe Nachman teaches that it’s a greater accomplishment to start from an already existing state of joy than to depend on an external light/source to spark it. The raven’s inability to find inner goodness left it circling, unable to carry out its mission, while the dove’s readiness led it to become the messenger of a new world.

This transition from sadness to joy and the importance of maintaining joy in mitzvot is a powerful reminder that transformation begins with our inner state. The dove, a symbol of natural goodness and simcha, was ultimately chosen for the renewal of creation, showing that the key to new beginnings lies in finding joy and meaning within.

This article also appears on the BRI breslov.org website: https://breslov.org/the-joy-of-the-dove/ 

For a video presentation of the article: https://youtu.be/40ygdxR2n18

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

Shabbat Shalom and may we all be blessed with a joyful Shabbat!

Meir Elkabas

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The Four Species – Activating Yearning and Extra Joy

 BH

In Likutey Moharan lesson 24, Rebbe Nachman focuses on two key points: the importance of doing mitzvot with joy, and the concept of the Keter—the interface between Hashem’s Infinite Light and us. The Rebbe teaches that when we perform mitzvot with simcha (joy), it propels the holiness trapped within, along with Hashem’s divine presence, higher and higher until it reaches the Keter. However, it is the “bounce” back from the Keter that creates vessels that allow us to perceive the Infinite Light.

On a practical level, this means that when a person encounters major challenges, frustrations, confusion, or feelings of despair, the key to overcoming these obstacles lies in focusing on joy. Rebbe Nachman emphasizes that being b’simcha—choosing joy in all situations—becomes the means to tap into the Infinite Light, which translates into gaining clarity and guidance in life. This clarity becomes the solution to the confusion and frustration, allowing a person to navigate through challenges.

This fundamental lesson is expounded upon beautifully by Reb Noson in his discourse on the laws of Thanksgiving (Likutey Halachot, Birkat Hoda’ah #6). In it, he elaborates on how joy is the key to overcoming pain, suffering, and all of life’s difficulties. The verse “Ki v’simcha tetz’u”—“For with joy you will go out”—illustrates that joy is the way to break free from life’s challenges.

Keeping this lesson in mind, let’s turn our attention to the mitzvah of the etrog, lulav, hadas, and aravah on Sukkot. Performing this mitzvah with simcha elevates it, propelling us forward spiritually. However, setbacks inevitably occur—when the “carpet is pulled from under your feet,” and unexpected difficulties strike. What are you supposed to do then? How can you maintain joy when faced with such adversity?

Reb Noson, in his prayer on this lesson—Prayer 24 from The 50th Gate—and in his discourse, points out that when you’re pushed back, especially after making efforts to be joyful, what’s expected to emerge is yearning and desire to reconnect with Hashem. This deep yearning often arises precisely when a person feels distanced or faces setbacks, leading to a stronger desire to return to Hashem.

This yearning is seen as a pinnacle of spiritual growth. However, for true yearning to emerge, the process must begin with joy. A person must remain positive, get back up after setbacks, and work on being b’simcha in life. This foundation of joy allows the natural process of yearning and desire to unfold.

When we take the four species, we are combining the two meanings of tzachtzachot: the yearning and the joy that follow!

Rebbe Nachman also points out, with support from the Zohar, that the Keter—the crown in Kabbalistic teachings—has three sections, just like a physical crown. There’s the bottom part that sits on the king’s head, the middle section adorned with jewels, and the pointed tips that reach upward toward Hashem. Each part of the crown has its own role, symbolizing different aspects of divine connection and superiority. The highest part of the Keter represents the connection to what is beyond, pointing to Hashem above.

One term of the highest part of the Keter is Orot HaTzachtzachot—the Lights of Splendor. The word Tzachtzachot has two meanings that seem like opposites. Based on the verse in Isaiah 58:11, it is associated with yearning and thirst. This verse refers to Hashem satiating a parched and dry soul, which expresses the deep yearning we experience when we feel distant from our goals or from Hashem.

In our context, Tzachtzachot refers to someone who is spiritually dried up and yearns for connection and clarity. The Zohar emphasizes that to attain these high levels of spiritual lights, one must experience yearning—symbolized by dryness and parchedness. This yearning leads to Hashem satiating the soul. Reaching the highest level of the Keter, represented by the Tzachtzachot, is only possible through the intense desire that emerges when one feels distant.

The second meaning of Tzachtzachot refers to brightness, cleanliness, and clarity, as in the phrase Tzach Ve’adom, which means something bright and clear. Tzach is used to describe something clean and polished. This brightness represents joy and light. So, in the concept of Tzachtzachot, we see both meanings at play: the deep yearning caused by spiritual dryness and the bright, clear joy that comes from experiencing spiritual light.

These two opposites work together in Rebbe Nachman’s teaching. To reach the light of splendor (Orot HaTzachtzachot), which is bright and joyful, one must also experience spiritual thirst and yearning. The path to this light is through simcha—joy in performing mitzvot. Joy propels a person upward to the Keter, and when one is bounced back, the yearning that follows allows them to create vessels to hold the Infinite Light. This process, rooted in joy, ultimately brings clarity, helping a person navigate through frustration, confusion, and life’s challenges. It’s through joy that one finds the way out.

With this understanding, we can explore the deeper meaning behind the arba’at haminim (the four species) and how they are divided into two sections. One section includes the lulav, which is bound together with the aravot and hadassim, while the other hand holds the etrog. On Sukkot, we take the lulav, hadass, and aravot in one hand, say the blessing “al netilat lulav,” and then join them with the etrog.

The significance of the lulav, aravot, and hadassim lies in their symbolic expression of a Jew’s desire to connect with Hashem. The lulav can be interpreted as “lo lev”—meaning “to Him, to Hashem, I give my heart.” These three species, which are all green and represent vegetation, are symbolic of yearning to connect to Hashem. The aravot (willows) come from the root word “erev” (night), symbolizing confusion and darkness. Night represents erbuvia—a mixture of challenges and uncertainties. The aravot therefore reflects the confusion that pushes a person to yearn for Hashem, to cry out, “Lo lev!”—I give my heart to You, Hashem.

The hadassim (myrtle branches) are referred to as anaf etz avot, meaning thickly intertwined branches. The word avot also means a chain, which explains why the hadassim must be tripled, with the leaves forming a chain-like pattern. This chain represents the feeling of being bound and constrained by life’s challenges. When a person feels trapped and overwhelmed by setbacks, it is symbolized by the chain-like hadassim. Together, the aravot (confusion) and the hadassim (chained setbacks) attach to the lulav, which expresses a person’s yearning to connect their heart to Hashem. This combination represents the first stage of yearning that leads to the ultimate goal—reaching the light of splendor.

The etrog, however, represents the culmination of this process. It is the beauty of the four species, the “fruit” of the vegetation. Rebbe Nachman emphasized that Jews are not foolish for spending large sums on a beautiful etrog because it symbolizes splendor, clarity, and light—just like the tzaddikim, who bring joy and light to the world. In Likutey Moharan Lesson 67, Part 2, Rebbe Nachman equates the beauty of the etrog to the beauty and fame of the tzaddikim, and in Lesson 61, he quotes the verse, “Or tzaddikim yismach”—”the light of the tzaddikim brings joy.”

When we take the four species in two sections—the three in one hand and the etrog in the other—we are combining the two meanings of tzachtzachot: the yearning and the light/joy that follow. The prerequisite for reaching yearning and desire is simcha (joy), and the result of this yearning is a higher level of joy due to the clarity that comes from overcoming confusion and frustration. This process is cyclical: you begin with joy, face setbacks, experience yearning, and then gain clarity, which leads to an even higher level of joy, preparing you for the next challenge.

This also explains why the blessing is made on the lulav (and by extension, the other two species) before taking the etrog. Though you’re already holding the lulav, aravot, and hadassim, the bracha is said before joining the etrog because the completion of the three is only achieved when the etrog is joined, retroactively fulfilling the potential of the lulav.

On a deeper level, Rebbe Nachman explains that these three species—lulav, aravot, and hadassim—correspond to three devotions that build a person’s yearning and desire. The lulav represents hitbodedut, personal prayer, where a person expresses their heart directly to Hashem, without any text or formal structure. The single lulav symbolizes the solitude of this connection—just you and Hashem. But because not everyone can immediately express their heart, the aravot come into play, symbolizing the prayers of Reb Noson in Likutey Tefilot, which help open a person’s heart to Hashem.

Rav Michel Dorfman, of blessed memory, a revered Breslov elder, often shared with me a powerful teaching from Likutey Moharan Part 2, Lesson 73. Rebbe Nachman encourages us to find ourselves in the words of Tehillim, to translate the words into what we are going through in our lives. Rav Michel emphasized that with Reb Noson’s prayers in Likutey Tefilot, you don’t have to search for yourself. As soon as you open the book, you immediately see your own struggles and emotions reflected in the words. This all-encompassing nature of Reb Noson’s prayers makes them a unique tool for personal reflection and prayer, akin to the arava—a connection that’s formed when you combine your personal prayer with the written words.

In contrast, the hadass represents a more involved process, with three levels: opening the book, finding yourself in the words, and then using those words to fuel your personal hitbodedut. The lulav represents the ultimate goal in prayer—it is just you and Hashem, expressing your heart directly.

These three species—the lulav, aravot, and hadassim—are all green, symbolizing growth and the potential to turn aspirations into reality. Vegetation, particularly green vegetation, represents the absorption and advancement of spiritual potential, culminating in the fruit. The etrog is that fruit, and it represents the end goal of light and simcha (joy).

As we approach Sukkot, may we merit to fully appreciate the power of sukkot, taking the lulav, and reflecting on the deep symbolism it carries. The lulav, aravot, and hadassim embody the power of yearning, desire, and attachment to Hashem. The challenges and setbacks in life, symbolized by the chain-like structure of the hadass and the confusion of the arava, are there to strengthen your heart’s connection to Hashem. The lulav, long and straight, points upwards, reflecting the longing of the heart. Though we may feel distant, holding the lulav reminds us that our heart is reaching all the way up to Hashem.

May we merit that the lulav, aravot, and hadassim stir within us a deep yearning and connection to Hashem, and that the etrog brings us joy from this yearning, providing the clarity we need to move forward in life.

This article also appears on the BRI breslov.org website: https://breslov.org/the-four-species-activating-yearning-and-extra-joy/ 

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

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

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To sent support to a needy family in Jerusalem towards upcoming Sukkot expenses please follow this link: https://www.paypal.com/paypalme/meirelkabas

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Chag Sameach!

Meir Elkabas

Yom Kippur - The Joyous Infinite Light

 BH

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

~~~

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

Shabbat Shalom and Gemar Chatima Tova!

Meir Elkabas

@: breslovtherapy@gmail.com

WhatsApp: +1-732-800-1863

Parshat Nitzavim VaYelekh - Taking a Stand and Advancing

 BH

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

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

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

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

These levels are described as:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

~~~

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

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

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

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

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

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

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

Shana Tova!
Meir Elkabas

~~~~

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Parshat Ki Tetzei - Lifting Up the Joy in Your Friend

 BH

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Shabbat Shalom
Meir Elkabas